duṣprekṣya-bhrukuṭī-mukhaḥ
duṣprekṣya-bhrukuṭī-mukhaḥ
śūlam udyamya sadasi
dānavān idam abravīt
Exhibiting his terrifying teeth, his fierce glance and frowning eyebrows, frightening to see, he took up his trident and began speaking to the assembled demons.
|| 7.2.4-5 ||
bho bho dānava-daiteyā
dvimūrdhaṁs tryakṣa śambara
śatabāho hayagrīva
namuce pāka ilvala
vipracitte mama vacaḥ
puloman śakunādayaḥ
śṛṇutānantaraṁ sarve
kriyatām āśu mā ciram
O Dānavas and Daityas! O Dvimūrdha, Tryakṣa, Śambara and Śatabāhu ! O Hayagrīva, Namuci, Pāka and Ilvala! O Vipracitti, Puloman, Śakuna and other demons! All of you, please hear me and then act without delay.
|| 7.2.6 ||
sapatnair ghātitaḥ kṣudrair
bhrātā me dayitaḥ suhṛt
pārṣṇi-grāheṇa hariṇā
samenāpy upadhāvanaiḥ
My insignificant enemies, the devatās, joined with Viṣṇu, supposedly neutral, to kill my very dear friend and brother Hiraṇyākṣa.
Though Viṣṇu is equal to all, he has sided with the devatās out of greed, because of their worship (upadhāvanaiḥ).
|| 7.2.7-8 ||
tasya tyakta-svabhāvasya
ghṛṇer māyā-vanaukasaḥ
bhajantaṁ bhajamānasya
bālasyevāsthirātmanaḥ
mac-chūla-bhinna-grīvasya
bhūriṇā rudhireṇa vai
asṛk-priyaṁ tarpayiṣye
bhrātaraṁ me gata-vyathaḥ
Viṣṇu has given up his neutral nature. Though he was shining, he is now an animal under the control of māyā. He has accepted the nature of an ordinary person and acts unsteadily like a small child. Relieving my pain, I will satisfy my brother, fond of blood, with the profuse blood from the neck of Viṣṇu severed by my trident.
If you think you should also worship Viṣṇu, please do not say that. You should remain and work for me. I will kill him all alone. This is expressed in two verses. “But the scriptures say the Viṣṇu is supreme. Why then do you want to kill him?” He is famous as Paramātmā for being equal, but he has given up his neutrality. If he has given up that position, then what is his position as Paramātmā now? Rather, he has given up that position and is now simply an animal. He who was shining (ghṛṇeḥ) previously is now an animal (Matsya, Kūrma) under the control of māyā. He has become an ordinary person (bhajantam), and is restless like a child controlled by sweets.
The words also have opposite meaning. Actually out of affection for his devotees he gives up his neutrality, takes the form of avatāras, shines, becomes like an ordinary person, and is restless like a child. These are his ornaments, not faults. Ghṛṇeḥ means “having pure effulgence.” Māyā means “by his mercy he accepts different forms.”
Mac-chūla-bhinna-grīvasya also means “My trident will break into pieces on his neck, since my material trident cannot enter his body.” I will satisfy my brother with the kuṅkuma coming from the body of Viṣṇu. Rudhira can mean kuṅkuma according to the dictionary.
|| 7.2.9 ||
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