Chapter 18 - Hiraṇyākṣa’s Fight with Varāha

[Sanskrit text for this chapter is available]

Maitreya said:

1. Having thus heard the speech of the Lord of Waters (Varuṇa), the haughty and ferocious (Hiraṇyāksa) just ignored it. Having learnt from Nārada the arrival of Hari, Oh Vidura, he hurriedly rushed into Rasātala.^[1]

2. He saw there Hari (conqueror of all) who was holding the earth, and was lifting it up with the tip of his tusks, and surpassing his (Hiraṇyākṣa’s) splendour by his reddish eyes. He laughed out saying, “Oh this is an amphibious beast.”^[2]

3. He spoke to him, “Come here, Oh fool; leave the earth. This has been given to us, the dwellers of Rasātala by the creator of the universe (otherwise it would not have come down to us). Oh you meanest of gods who have assumed the form of a boar, you cannot get away with the earth safely in my presence.^[3]

4. Are you employed by our enemies for destroying us? You kill Asuras by Māyā and thus conquer them by fraudulent means. Oh dunce, I shall wipe out the sorrows of my friends by killing you, whose strength lies in yoga-māyā, but have little personal bravery.^[4]

5. When you lie dead with your head shattered by the mace (gadā) hurled by my arms, the gods and sages who worship you with offerings, being uprooted, will be no more.^[5]

6. Though afflicted by the Tomara—(a javelin) like piercing (sharp) words of the enemy, he put up with that (mental) torment,^[6] when he found that the earth on the tip of his tusk was frightened, and he came out of water like a big he-elephant along with the she-elephant when it is attacked by a crocodile.

7. Just as a crocodile pursues an elephant getting out of water, the Demon with hair of gold, of terrible tusks and of thundering voice, followed him who was rising out of water and roared, “Is there anything reproachful to the shameless wicked?”^[7]

8. He (Varāha) placed the earth on the water within the range of perception, and infused in it his power of supporting (mountains etc.). Despite the watching of the enemy (Hiraṇyākṣa), he was praised by Brahmā and was showered over with flowers by gods.^[8]

9. He (the Varāha), feigning extreme wrathfulness, and with a (derisive) laughter, spoke to him (the demon) who was pursuing him with a big mace, and had put on gold ornaments and a wonderful armour of gold, and was constantly wounding him to the quick with harsh words.

The Lord said:

10. Oh Hiraṇyākṣa, it is true that we are wild beasts in the jungle. I am in search of domestic lions (dogs) like you. Oh evil fellow, warriors do not care for the bragging of yours who are bound down by the cords (noose) of death.

11.^[9] Here we are, the usurpers of the deposit of the denizens of Rasātala. We are shameless and are made to run away by your mace. (Though unable), we have to take a stand with great difficulty on the battlefield, as stay we must. Where can we go after provoking enmity with the powerful?

12. You are verily the chief of the leaders of foot-soldiers. Quickly and without hesitation try to defeat us. Wipe out the tears of your relatives by defeating us. He who does not fulfill his vow is not fit for society.

Maitreya said:

13. He who was thus censured and ridiculed by the Lord in anger, grew extremely angry like a big serpent forced to play.

14. Being enraged, breathing heavily and with senses agitating in wrath, the Daitya rushing vehemently at Hari, struck him with his mace.

15. Just as a Yogin evades the god of death, the Lord, moving aside, parried the blow of the mace aimed at his chest by the enemy.

16. Being enraged, Hari rushed at him who had taken his mace again and was brandishing it, constantly biting his lower lip in anger.

17. Oh gentle Vidura, the Lord then struck the enemy on his right brow with his mace. But he, a pastmaster in mace fight, returned the blow.

18. In this way, the extremely enraged Hari and Hiraṇyākṣa began to strike each other with their heavy maces for defeating the other.

19. When the combatants competed with each other, exchanging heavy blows with their massive maces, and their rage went ablazing at the smell of the blood flowing from their bodies, and began to move in wonderful ways with an ambition for victory, their fight appeared like that of two powerful bulls fighting for a cow, on the earth.

20. Oh Vidura, Brahmā surrounded by sages arrived there to see the fight of the combatants aspiring for the earthcombat of the Daitya (Hiraṇyākṣa) and the great (Supreme) Soul who by his Māyā assumed the boar form, the limbs of which are sacrifices.

21. Seeing that the Daitya who had possessed valour and pride and had lost all fear, offered resistance, and was of irresistible prowess, Lord Brahmā, the leader of thousands of sages, spoke to the Primitive Boar, Nārāyaṇa.

Brahmā said:

22-23. Oh God, this is (the demon) who does wrong, inspires fear and does evil to gods, Brāhmaṇas, Kāmadhenus (wish-yielding cows), and innocent beings who resort to your feet. This Asura has obtained boons from me. He is in search of a competent fighter but has found none. He roams over the world troubling the people.

24. Oh God, do not play with him as a child does with an enraged serpent—him who is master of Māyā, haughty, uncontrolled and the wicked-most.

25. Oh Acyuta, so long as this terrible (Hiraṇyākṣa) does not grow terrible and unconquerable by resorting to his (Asurī) Māyā at his favourable time, kill him.

26. Oh Lord, this most terrible even-tide (evening-time) which is destructive of the world, is approaching. Oh the Soul of all, bring victory to gods before that time.

27. Now this auspicious period, called Abhijit, which lasts for two muhūrtas has arrived. At least for the good of your friends, the gods, quickly finish with this unconquerable Daitya.

28. Fortunately this (Hiraṇyākṣa), of his own accord has come to meet death ordained for him. Heroically kill him in the battle, and place (establish) the people in happiness.

Footnotes and references:

[1]:

saṃviviśe [saṃviviśa]—dived forth for Rasātala with his eyes closed—Padaratnāvalī

[2]:

Bhāvāratha Dīpikā states that this apparently provocative speech is the praise ofNārāyaṇa as Hiraṇyākṣa was his attendant in his previous birth. Hence Vana.... mṛgaḥ. He is the Nārāyaṇa who sleeps on waters, and who is sought after by Yogis or who hunts after the wicked for killing—Bhāvāratha Dīpikā

[3]:

Eulogistic interpretation: Oh omniscient one (ajña) to whom all gods are inferior, while I am witnessing you setting me at naught, carry away the earth. There is no doubt that you will acquire our prosperous kingdom. But as a favour to us, kindly leave it. You have assumed this boar form as a pastime (līlā)—Bhāvāratha Dīpikā, Bhāgavata Candrikā

[4]:

Eulogistic interpretation: (i) For the sake of Liberation, you are resorted to by our half-brothers (gods and sages). By your Māyā—power you kill the Asuras and thus kill them from afar (yourself standing aloof). You are the maintainer of the ignorant. You are so powerful by your yoga-māyā that the prowess of others is insignificant before you. I shall establish you in my heart (like a Yogin) and put an end to the miseries of my friends.—Bhāvāratha Dīpikā

(ii) Are you resorted to by our enemies, viz. Sanaka etc. and gods for Mokṣa (as one attains Mokṣa by worshipping the Lord in this world)? No. They cannot, as they are inimical to us, your devotees. I am not your enemy. That you kill Asuras is just to deceive the people. As a matter of fact you give them sāyujya Mukti, for Asura means Yogin. You kill only the sensual ones. You indirectly vanquish the Asuras. I shall establish you in my heart—you who give knowledge to the ignorant. And by concentrating on you, I along with my family will get liberated—Subodhinī

[5]:

When you will be standing at ease with your head unhurt even by the mace struck by our arms, your new devotees who will worship you with offerings and your old devotees, viz. gods and sages, will not be without roots, i.e. will stay firmly established—Bhāvāratha Dīpikā

[6]:

(i) Seeing the torment caused to Brahmā and others who put a superficial interpretation on the speech ofHiraṇyākṣa—Bhāvāratha Dīpikā

(ii) He tolerated the apparent hatred in the sharp words piercing like a Tomara (a javelin) as he appreciated Hiranyāksa’s inner devotion.—Padaratnāvalī

[7]:

(i) Out of compassion for the frightened earth some flight is not reproachf ul.—Bhāvāratha Dīpikā

(ii) Fie on us (wicked ones) who pursue the Varāha who lifts the earth for the good of the world. What shameful act would shamelessly selñsh persons like me not do?—Bhāvāratha Dīpikā

[8]:

v.l. viśvasṛjāmprasūnaiḥ—(i) He was praised by gods and sons of Brahmā—Bhāvāratha Dīpikā (ii) He was eulogised by gods who were the flower-like progeny of Brahmā—Bhāvārtha-dīpikā-prakāśa

[9]:

Bhāgavata Candrikā takes these statements as interrogatives implying negative replies: We take away the earth on which you place your foot (i.e. is your support). But is it the property of the dwellers of Rasātala? (No, it is not their personal property). Are we the shameless who are put to flight by you with a mace? (No. We shall make you flee), etc.

Subodhinī interprets differently: We take away the deposit (the earth), as masters do not steal it away like thieves. Those who fly away without putting up a fight and simply boast are shameless. But a person with a sense of shame will not fight with a servant (like you in previous birth), etc.