Victory of Hiraṇyākṣa Over All the Directions of the Universe
tataḥ sarve nyavartanta
maitreyaḥ—the sage Maitreya; uvāca—said; niśamya—upon hearing; ātma-bhuvā—by Brahmā; gītam—explanation; kāraṇam—the cause; śaṅkayā—from fear; ujjhitāḥ—freed; tataḥ—then; sarve—all; nyavartanta—returned; tri-divāya—to the heavenly planets; diva-okasaḥ—the demigods (who inhabit the higher planets).
Śrī Maitreya said: The demigods, the inhabitants of the higher planets, were freed from all fear upon hearing the cause of the darkness explained by Brahmā, who was born from Viṣṇu. Thus they all returned to their respective planets.
The demigods, who are denizens of higher planets, are also very much afraid of incidents such as the universe’s becoming dark, and so they consulted Brahmā. This indicates that the quality of fear exists for every living entity in the material world. The four principal activities of material existence are eating, sleeping, fearing and mating. The fear element exists also in the demigods. On every planet, even in the higher planetary systems, including the moon and the sun, as well as on this earth, the same principles of animal life exist. Otherwise, why are the demigods also afraid of the darkness? The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukṣetra, but he approached the authority, Kṛṣṇa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmā for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.
ditis tu bhartur ādeśād
pūrṇe varṣa-śate sādhvī
putrau prasuṣuve yamau
ditiḥ—Diti; tu—but; bhartuḥ—of her husband; ādeśāt—by the order; apatya—from her children; pariśaṅkinī—being apprehensive of trouble; pūrṇe—full; varṣa-śate—after one hundred years; sādhvī—the virtuous lady; putrau—two sons; prasuṣuve—begot; yamau—twins.
The virtuous lady Diti had been very apprehensive of trouble to the gods from the children in her womb, and her husband predicted the same. She brought forth twin sons after a full one hundred years of pregnancy.
utpātā bahavas tatra
divi bhuvy antarikṣe ca
utpātāḥ—natural disturbances; bahavaḥ—many; tatra—there; nipetuḥ—occurred; jāyamānayoḥ—on their birth; divi—in the heavenly planets; bhuvi—on the earth; antarikṣe—in outer space; ca—and; lokasya—to the world; uru—greatly; bhaya-āvahāḥ—causing fear.
On the birth of the two demons there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, the earthly planets and in between them.
sahācalā bhuvaś celur
diśaḥ sarvāḥ prajajvaluḥ
solkāś cāśanayaḥ petuḥ
saha—along with; acalāḥ—the mountains; bhuvaḥ—of the earth; celuḥ—shook; diśaḥ—directions; sarvāḥ—all; prajajvaluḥ—blazed like fire; sa—with; ulkāḥ—meteors; ca—and; aśanayaḥ—thunderbolts; petuḥ—fell; ketavaḥ—comets; ca—and; ārti-hetavaḥ—the cause of all inauspiciousness.
There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts.
When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhāgavatam.
vavau vāyuḥ suduḥsparśaḥ
phūt-kārān īrayan muhuḥ
vavau—blew; vāyuḥ—the winds; su-duḥsparśaḥ—unpleasant to touch; phūt-kārān—hissing sounds; īrayan—giving out; muhuḥ—again and again; unmūlayan—uprooting; naga-patīn—gigantic trees; vātyā—cyclonic air; anīkaḥ—armies; rajaḥ—dust; dhvajaḥ—ensigns.
There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their ensigns.
When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity.
na sma vyādṛśyate padam
uddhasat—laughing loudly; taḍit—lightning; ambhoda—of clouds; ghaṭayā—by masses; naṣṭa—lost; bhā-gaṇe—the luminaries; vyomni—in the sky; praviṣṭa—enveloped; tamasā—by darkness; na—not; sma vyādṛśyate—could be seen; padam—any place.
The luminaries in the heavens were screened by masses of clouds, in which lightning sometimes flashed as though laughing. Darkness reigned everywhere, and nothing could be seen.
cukrośa vimanā vārdhir
sodapānāś ca saritaś
cukrośa—wailed aloud; vimanāḥ—stricken with sorrow; vārdhiḥ—the ocean; udūrmiḥ—high waves; kṣubhita—agitated; udaraḥ—the creatures inside; sa-udapānāḥ—with the drinking water of the lakes and the wells; ca—and; saritaḥ—the rivers; cukṣubhuḥ—were agitated; śuṣka—withered; paṅkajāḥ—lotus flowers.
The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered.
muhuḥ paridhayo ’bhūvan
muhuḥ—again and again; paridhayaḥ—misty halos; abhūvan—appeared; sa-rāhvoḥ—during eclipses; śaśi—of the moon; sūryayoḥ—of the sun; nirghātāḥ—claps of thunder; ratha-nirhrādāḥ—sounds like those of rattling chariots; vivarebhyaḥ—from the mountain caves; prajajñire—were produced.
Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.
vamantyo vahnim ulbaṇam
praṇedur aśivaṁ śivāḥ
antaḥ—in the interior; grāmeṣu—in the villages; mukhataḥ—from their mouths; vamantyaḥ—vomiting; vahnim—fire; ulbaṇam—fearful; sṛgāla—jackals; ulūka—owls; ṭaṅkāraiḥ—with their cries; praṇeduḥ—created their respective vibrations; aśivam—portentously; śivāḥ—the she-jackals.
In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.
vyamuñcan vividhā vāco
grāma-siṁhās tatas tataḥ
saṅgīta-vat—like singing; rodana-vat—like wailing; unnamayya—raising; śirodharām—the neck; vyamuñcan—uttered; vividhāḥ—various; vācaḥ—cries; grāma-siṁhāḥ—the dogs; tataḥ tataḥ—here and there.
Raising their necks, dogs cried here and there, now in the manner of singing and now of wailing.
kharāś ca karkaśaiḥ kṣattaḥ
khurair ghnanto dharā-talam
kharāḥ—asses; ca—and; karkaśaiḥ—hard; kṣattaḥ—O Vidura; khuraiḥ—with their hooves; ghnantaḥ—striking; dharā-talam—the surface of the earth; khāḥ-kāra—braying; rabhasāḥ—wildly engaged in; mattāḥ—mad; paryadhāvan—ran hither and thither; varūthaśaḥ—in herds.
O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.
Asses also feel very respectable as a race, and when they run in flocks hither and thither in so-called jollity, it is understood to be a bad sign for human society.
nīḍād udapatan khagāḥ
ghoṣe ’raṇye ca paśavaḥ
rudantaḥ—shrieking; rāsabha—by the asses; trastāḥ—frightened; nīḍāt—from the nest; udapatan—flew up; khagāḥ—birds; ghoṣe—in the cowshed; araṇye—in the woods; ca—and; paśavaḥ—the cattle; śakṛt—dung; mūtram—urine; akurvata—passed.
Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.
gāvo ’trasann asṛg-dohās
drumāḥ petur vinānilam
gāvaḥ—the cows; atrasan—were frightened; asṛk—blood; dohāḥ—yielding; toyadāḥ—clouds; pūya—pus; varṣiṇaḥ—raining; vyarudan—shed tears; deva-liṅgāni—the images of the gods; drumāḥ—trees; petuḥ—fell down; vinā—without; anilam—a blast of wind.
Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.
grahān puṇyatamān anye
bhagaṇāṁś cāpi dīpitāḥ
yuyudhuś ca parasparam
grahān—planets; puṇya-tamān—most auspicious; anye—others (the ominous planets); bha-gaṇān—luminaries; ca—and; api—also; dīpitāḥ—illuminating; aticeruḥ—overlapped; vakra-gatyā—taking retrograde courses; yuyudhuḥ—came into conflict; ca—and; paraḥ-param—with one another.
Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.
The entire universe is moving under the three modes of material nature. Those living entities who are in goodness are called the pious species—pious lands, pious trees, etc. It is similar with the planets also; many planets are considered pious, and others are considered impious. Saturn and Mars are considered impious. When the pious planets shine very brightly, it is an auspicious sign, but when the inauspicious planets shine very brightly, this is not a very good sign.
dṛṣṭvānyāṁś ca mahotpātān
brahma-putrān ṛte bhītā
dṛṣṭvā—having seen; anyān—others; ca—and; mahā—great; utpātān—evil omens; a-tat-tattva-vidaḥ—not knowing the secret (of the portents); prajāḥ—people; brahma-putrān—the sons of Brahmā (the four Kumāras); ṛte—except; bhītāḥ—being fearful; menire—thought; viśva-samplavam—the dissolution of the universe.
Marking these and many other omens of evil times, everyone but the four sage-sons of Brahmā, who were aware of the fall of Jaya and Vijaya and of their birth as Diti’s sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.
According to Bhagavad-gītā, Seventh Chapter, the laws of nature are so stringent that it is impossible for the living entity to surpass their enforcement. It is also explained that only those who are fully surrendered to Kṛṣṇa in Kṛṣṇa consciousness can be saved. We can learn from the description of the Śrīmad-Bhāgavatam that it is because of the birth of two great demons that there were so many natural disturbances. It is to be indirectly understood, as previously described, that when there are constant disturbances on the earth, that is an omen that some demoniac people have been born or that the demoniac population has increased. In former days there were only two demons—those born of Diti—yet there were so many disturbances. At the present day, especially in this age of Kali, these disturbances are always visible, which indicates that the demoniac population has certainly increased.
To check the increase of demoniac population, the Vedic civilization enacted so many rules and regulations of social life, the most important of which is the garbhādhāna process for begetting good children. In Bhagavad-gītā Arjuna informed Kṛṣṇa that if there is unwanted population (varṇa-saṅkara), the entire world will appear to be hell. People are very anxious for peace in the world, but there are so many unwanted children born without the benefit of the garbhādhāna ceremony, just like the demons born from Diti. Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons, and automatically there is peace in the world. If we do not follow regulations in life for social tranquillity, we cannot expect peace. Rather, we will have to undergo the stringent reactions of natural laws.
tāv ādi-daityau sahasā
tau—those two; ādi-daityau—demons in the beginning of creation; sahasā—quickly; vyajyamāna—being manifest; ātma—own; pauruṣau—prowess; vavṛdhāte—grew; aśma-sāreṇa—steellike; kāyena—with bodily frames; adri-patī—two great mountains; iva—like.
These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steellike frames which began to grow just like two great mountains.
There are two classes of men in the world; one is called the demon, and the other is called the demigod. The demigods concern themselves with the spiritual upliftment of human society, whereas the demons are concerned with physical and material upliftment. The two demons born of Diti began to make their bodies as strong as iron frames, and they were so tall that they seemed to touch outer space. They were decorated with valuable ornaments, and they thought that this was success in life. Originally it was planned that Jaya and Vijaya, the two doorkeepers of Vaikuṇṭha, were to take birth in this material world, where, by the curse of the sages, they were to play the part of always being angry with the Supreme Personality of Godhead. As demoniac persons, they became so angry that they were not concerned with the Supreme Personality of Godhead, but simply with physical comforts and physical upliftment.
gāṁ kampayantau caraṇaiḥ pade pade
kaṭyā sukāñcyārkam atītya tasthatuḥ
divi-spṛśau—touching the sky; hema—golden; kirīṭa—of their helmets; koṭibhiḥ—with the crests; niruddha—blocked; kāṣṭhau—the directions; sphurat—brilliant; aṅgadā—bracelets; bhujau—on whose arms; gām—the earth; kampayantau—shaking; caraṇaiḥ—with their feet; pade pade—at every step; kaṭyā—with their waists; su-kāñcyā—with beautiful decorated belts; arkam—the sun; atītya—surpassing; tasthatuḥ—they stood.
Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.
In the demoniac way of civilization, people are interested in getting a body constructed in such a way that when they walk on the street the earth will tremble and when they stand it will appear that they cover the sun and the vision of the four directions. If a race appears strong in body, their country is materially considered to be among the highly advanced nations of the world.
prajāpatir nāma tayor akārṣīd
yaḥ prāk sva-dehād yamayor ajāyata
taṁ vai hiraṇyakaśipuṁ viduḥ prajā
yaṁ taṁ hiraṇyākṣam asūta sāgrataḥ
prajāpatiḥ—Kaśyapa; nāma—names; tayoḥ—of the two; akārṣīt—gave; yaḥ—who; prāk—first; sva-dehāt—from his body; yamayoḥ—of the twins; ajāyata—was delivered; tam—him; vai—indeed; hiraṇyakaśipum—Hiraṇyakaśipu; viduḥ—know; prajāḥ—people; yam—whom; tam—him; hiraṇyākṣam—Hiraṇyākṣa; asūta—gave birth to; sā—she (Diti); agrataḥ—first.
Kaśyapa, Prajāpati, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraṇyākṣa, and the one who was first conceived by Diti he named Hiraṇyakaśipu.
There is an authoritative Vedic literature called Piṇḍa-siddhi in which the scientific understanding of pregnancy is very nicely described. It is stated that when the male secretion enters the menstrual flux in the uterus in two successive drops, the mother develops two embryos in her womb, and she brings forth twins in a reverse order to that in which they were first conceived; the child conceived first is born later, and the one conceived later is brought forth first. The first child conceived in the womb lives behind the second child, so when birth takes place the second child appears first, and the first child appears second. In this case it is understood that Hiraṇyākṣa, the second child conceived, was delivered first, whereas Hiraṇyakaśipu, the child who was behind him, having been conceived first, was born second.
dorbhyāṁ brahma-vareṇa ca
vaśe sa-pālāḹ lokāṁs trīn
cakre—made; hiraṇyakaśipuḥ—Hiraṇyakaśipu; dorbhyām—by his two arms; brahma-vareṇa—by the benediction of Brahmā; ca—and; vaśe—under his control; sa-pālān—along with their protectors; lokān—the worlds; trīn—three; akutaḥ-mṛtyuḥ—fearing death from no one; uddhataḥ—puffed up.
The elder child, Hiraṇyakaśipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmā. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.
As will be revealed in later chapters, Hiraṇyakaśipu underwent severe austerity and penance to satisfy Brahmā and thus receive a benediction of immortality. Actually, it is impossible even for Lord Brahmā to give anyone the benediction of becoming immortal, but indirectly Hiraṇyakaśipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuṇṭha, he was not to be killed by anyone within this material world. The Lord desired to appear Himself to kill him. One may be very proud of his material advancement in knowledge, but he cannot be immune to the four principles of material existence, namely birth, death, old age and disease. It was the Lord’s plan to teach people that even Hiraṇyakaśipu, who was so powerful and strongly built, could not live more than his destined duration of life. One may become as strong and puffed up as Hiraṇyakaśipu and bring under his control all the three worlds, but there is no possibility of continuing life eternally or keeping the conquered booty forever. So many emperors have ascended to power, and they are now lost in oblivion; that is the history of the world.
hiraṇyākṣo ’nujas tasya
priyaḥ prīti-kṛd anvaham
gadā-pāṇir divaṁ yāto
yuyutsur mṛgayan raṇam
hiraṇyākṣaḥ—Hiraṇyākṣa; anujaḥ—younger brother; tasya—his; priyaḥ—beloved; prīti-kṛt—ready to please; anu-aham—every day; gadā-pāṇiḥ—with a club in hand; divam—to the higher planets; yātaḥ—traveled; yuyutsuḥ—desirous to fight; mṛgayan—seeking; raṇam—combat.
His younger brother, Hiraṇyākṣa, was always ready to satisfy his elder brother by his activities. Hiraṇyākṣa took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraṇyakaśipu.
The demoniac spirit is to train all family members to exploit the resources of this universe for personal sense gratification, whereas the godly spirit is to engage everything in the service of the Lord. Hiraṇyakaśipu was himself very powerful, and he made his younger brother, Hiraṇyākṣa, powerful to assist him in fighting with everyone and lording it over material nature as long as possible. If possible, he wanted to rule the universe eternally. These are demonstrations of the spirit of the demoniac living entity.
taṁ vīkṣya duḥsaha-javaṁ
vaijayantyā srajā juṣṭam
tam—him; vīkṣya—having seen; duḥsaha—difficult to control; javam—temper; raṇat—tinkling; kāñcana—gold; nūpuram—anklets; vaijayantyā srajā—with a vaijayantī garland; juṣṭam—adorned; aṁsa—on his shoulder; nyasta—rested; mahā-gadam—a huge mace.
Hiraṇyākṣa’s temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.
bhītā nililyire devās
manaḥ-vīrya—by mental and bodily strength; vara—by the boon; utsiktam—proud; asṛṇyam—not able to be checked; akutaḥ-bhayam—fearing no one; bhītāḥ—frightened; nililyire—hid themselves; devāḥ—the demigods; tārkṣya—Garuḍa; trastāḥ—frightened of; iva—like; ahayaḥ—snakes.
His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuḍa.
The asuras are generally strongly built, as described here, and therefore their mental condition is very sound, and their prowess is also extraordinary. Hiraṇyākṣa and Hiraṇyakaśipu, having received the boon that they would not be killed by any other living entity within this universe, were almost immortal, and thus they were completely fearless.
sa vai tirohitān dṛṣṭvā
mahasā svena daitya-rāṭ
sendrān deva-gaṇān kṣībān
apaśyan vyanadad bhṛśam
saḥ—he; vai—indeed; tirohitān—vanished; dṛṣṭvā—having seen; mahasā—by might; svena—his own; daitya-rāṭ—the chief of the Daityas (demons); sa-indrān—along with Indra; deva-gaṇān—the demigods; kṣībān—intoxicated; apaśyan—not finding; vyanadat—roared; bhṛśam—loudly.
On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.
tato nivṛttaḥ krīḍiṣyan
vārdhiṁ matta iva dvipaḥ
tataḥ—then; nivṛttaḥ—returned; krīḍiṣyan—for the sake of sport; gambhīram—deep; bhīma-nisvanam—making a terrible sound; vijagāhe—dived; mahā-sattvaḥ—the mighty being; vārdhim—in the ocean; mattaḥ—in wrath; iva—like; dvipaḥ—an elephant.
After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.
tasmin praviṣṭe varuṇasya sainikā
yādo-gaṇāḥ sanna-dhiyaḥ sasādhvasāḥ
ahanyamānā api tasya varcasā
pradharṣitā dūrataraṁ pradudruvuḥ
tasmin praviṣṭe—when he entered the ocean; varuṇasya—of Varuṇa; sainikāḥ—the defenders; yādaḥ-gaṇāḥ—the aquatic animals; sanna-dhiyaḥ—depressed; sa-sādhvasāḥ—with fear; ahanyamānāḥ—not being hit; api—even; tasya—his; varcasā—by splendor; pradharṣitāḥ—stricken; dūra-taram—far away; pradudruvuḥ—they ran fast.
On his entering the ocean, the aquatic animals who formed the host of Varuṇa were stricken with fear and ran far away. Thus Hiraṇyākṣa showed his splendor without dealing a blow.
Materialistic demons sometimes appear to be very powerful and are seen to establish their supremacy throughout the world. Here also it appears that Hiraṇyākṣa, by his demoniac strength, actually established his supremacy throughout the universe, and the demigods were afraid of his uncommon power. Not only were the demigods in space afraid of the demons Hiraṇyakaśipu and Hiraṇyākṣa, but so also were the aquatic animals within the sea.
sa varṣa-pūgān udadhau mahā-balaś
caran mahormīñ chvasaneritān muhuḥ
maurvyābhijaghne gadayā vibhāvarīm
āsedivāṁs tāta purīṁ pracetasaḥ
saḥ—he; varṣa-pūgān—for many years; udadhau—in the ocean; mahā-balaḥ—mighty; caran—moving; mahā-ūrmīn—gigantic waves; śvasana—by the wind; īritān—tossed; muhuḥ—again and again; maurvyā—iron; abhijaghne—he struck; gadayā—with his mace; vibhāvarīm—Vibhāvarī; āsedivān—reached; tāta—O dear Vidura; purīm—the capital; pracetasaḥ—of Varuṇa.
Moving about in the ocean for many, many years, the mighty Hiraṇyākṣa smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhāvarī, the capital of Varuṇa.
Varuṇa is supposed to be the predominating deity of the waters, and his capital, which is known as Vibhāvarī, is within the watery kingdom.
yādo-gaṇānām ṛṣabhaṁ pracetasam
smayan pralabdhuṁ praṇipatya nīcavaj
jagāda me dehy adhirāja saṁyugam
tatra—there; upalabhya—having reached; asura-loka—of the regions where the demons reside; pālakam—the guardian; yādaḥ-gaṇānām—of the aquatic creatures; ṛṣabham—the lord; pracetasam—Varuṇa; smayan—smiling; pralabdhum—to make fun; praṇipatya—having bowed down; nīca-vat—like a lowborn man; jagāda—he said; me—to me; dehi—give; adhirāja—O great lord; saṁyugam—battle.
Vibhāvarī is the home of Varuṇa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraṇyākṣa fell at Varuṇa’s feet like a lowborn man, and to make fun of him he said with a smile, “Give me battle, O Supreme Lord!”
The demoniac person always challenges others and tries to occupy others’ property by force. Here these symptoms are fully displayed by Hiraṇyākṣa, who begged war from a person who had no desire to fight.
tvaṁ loka-pālo ’dhipatir bṛhac-chravā
vijitya loke ’khila-daitya-dānavān
yad rājasūyena purāyajat prabho
tvam—you (Varuṇa); loka-pālaḥ—guardian of the planet; adhipatiḥ—a ruler; bṛhat-śravāḥ—of wide fame; vīrya—the power; apahaḥ—diminished; durmada—of the proud; vīra-māninām—thinking themselves very big heroes; vijitya—having conquered; loke—in the world; akhila—all; daitya—the demons; dānavān—the Dānavas; yat—whence; rāja-sūyena—with a Rājasūya sacrifice; purā—formerly; ayajat—worshiped; prabho—O lord.
You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dānavas in the world, you once performed a Rājasūya sacrifice to the Lord.
sa evam utsikta-madena vidviṣā
dṛḍhaṁ pralabdho bhagavān apāṁ patiḥ
roṣaṁ samutthaṁ śamayan svayā dhiyā
vyavocad aṅgopaśamaṁ gatā vayam
saḥ—Varuṇa; evam—thus; utsikta—puffed up; madena—with vanity; vidviṣā—by the enemy; dṛḍham—deeply; pralabdhaḥ—mocked; bhagavān—worshipful; apām—of the waters; patiḥ—the lord; roṣam—anger; samuttham—sprung up; śamayan—controlling; svayā dhiyā—by his reason; vyavocat—he replied; aṅga—O dear one; upaśamam—desisting from warfare; gatāḥ—gone; vayam—we.
Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.
As we see, warmongering materialists always create fighting without reason.
paśyāmi nānyaṁ puruṣāt purātanād
yaḥ saṁyuge tvāṁ raṇa-mārga-kovidam
ārādhayiṣyaty asurarṣabhehi taṁ
manasvino yaṁ gṛṇate bhavādṛśāḥ
paśyāmi—I see; na—not; anyam—other; puruṣāt—than the person; purātanāt—most ancient; yaḥ—who; saṁyuge—in battle; tvām—to you; raṇa-mārga—in the tactics of war; kovidam—very much skilled; ārādhayiṣyati—will give satisfaction; asura-ṛṣabha—O chief of the asuras; ihi—approach; tam—Him; manasvinaḥ—heroes; yam—whom; gṛṇate—praise; bhavādṛśāḥ—like you.
You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viṣṇu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.
Aggressive materialistic warriors are actually punished by the Supreme Lord for their policy of unnecessarily disturbing world peace. Therefore Varuṇa advised Hiraṇyākṣa that the right course to satisfy his fighting spirit would be to seek to fight with Viṣṇu.
taṁ vīram ārād abhipadya vismayaḥ
śayiṣyase vīra-śaye śvabhir vṛtaḥ
yas tvad-vidhānām asatāṁ praśāntaye
rūpāṇi dhatte sad-anugrahecchayā
tam—Him; vīram—the great hero; ārāt—quickly; abhipadya—on reaching; vismayaḥ—rid of pride; śayiṣyase—you will lie down; vīraśaye—on the battlefield; śvabhiḥ—by dogs; vṛtaḥ—surrounded; yaḥ—He who; tvat-vidhānām—like you; asatām—of wicked persons; praśāntaye—for the extermination; rūpāṇi—forms; dhatte—He assumes; sat—to the virtuous; anugraha—to show His grace; icchayā—with a desire.
Varuṇa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varāha.
Asuras do not know that their bodies consist of the five elements of material nature and that when they fall they become objects of pastimes for dogs and vultures. Varuṇa advised Hiraṇyākṣa to meet Viṣṇu in His boar incarnation so that his hankering for aggressive war would be satisfied and his powerful body would be vanquished.
Thus end the Bhaktivedanta purports of the Third Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Victory of Hiraṇyākṣa Over All the Directions of the Universe.”
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