As described in this chapter, after the annihilation of Hiranyaksa, Hiranyaksa’s sons and his brother Hiranyakasipu were very much aggrieved. Hiranyakasipu reacted very sinfully by trying to diminish the religious activities of people in general. However, he instructed his nephews about a history just to diminish their aggrievement.
When the Supreme Personality of Godhead appeared as the boar and killed Hiranyakasipu’s brother Hiranyaksa, Hiranyakasipu was very much aggrieved. In anger, he accused the Supreme Personality of Godhead of being partial to His devotees and derided the Lord’s appearance as Varaha to kill his brother. He began to agitate all the demons and Raksasas and disturb the ritualistic ceremonies of the peaceful sages and other inhabitants of earth. For want of the performance of yajna, sacrifice, the demigods began wandering unseen on earth.
After finishing the ritualistic funeral ceremonies of his brother, Hiranyakasipu began speaking to his nephews, quoting from the sastras about the truth of life. To pacify them, he spoke as follows: “My dear nephews, for heroes to die before the enemy is glorious. According to their different fruitive activities, living entities come together within this material world and are again separated by the laws of nature. We should always know, however, that the spirit soul, which is different from the body, is eternal, unadjustable, pure, all-pervading and aware of everything. When bound by the material energy, the soul takes birth in higher or lower species of life according to varying association and in this way receives various types of bodies in which to suffer or enjoy. One’s affliction by the conditions of material existence is the cause of happiness and distress; there are no other causes, and one should not be aggrieved upon seeing the superficial actions of karma.”
Hiranyakasipu then related a historical incident concerning a King Suyajna who resided in the country named Usinara. When the King was killed, his queens, overwhelmed with grief, received instructions, which Hiranyakasipu quoted to his nephews. Hiranyakasipu related an account of a kulinga bird pierced by the arrow of a hunter while lamenting for his wife, who had also been shot by the same hunter. By narrating these stories, Hiranyakasipu pacified his nephews and other relatives and relieved them of lamentation. Thus having been pacified, Diti and Rusabhanu, Hiranyakasipu’s mother and sister-in-law, engaged their minds in spiritual understanding.
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