Śrīmad-Bhāgavatam 10.62.9
Blended reading (Sanskrit + English inline)
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ku-matiḥ
—
foolish, of bad intelligence
Compound: ku (bad) + matiḥ (intelligence). The same prefix that gives ku-mārga (wrong path). Gauḍīyas pair this with su-mati (Prahlāda) — buddhi is not raw intelligence; it is intelligence aimed correctly toward Kṛṣṇa.
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hṛṣṭaḥ
—
delighted
From √hṛṣ (to bristle, thrill). Normally describes a devotee's romāñca at hearing Kṛṣṇa-nāma. Here it is parodied: the demonic mood produces the same body-signs for the prospect of a fight that the bhakta produces for the name of the Lord.
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pratīkṣan
—
waiting for
Present participle of prati + √īkṣ. The verb the Gauḍīyas use for the gopīs awaiting Kṛṣṇa's return (kṛṣṇa-darśana-pratīkṣaṇa). Here it is the demonic mirror: Bāṇa awaits his own destruction with the same eagerness.
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sva-vīrya-naśanam
—
the destruction of his own prowess
Compound: sva (own) + vīrya (prowess) + naśanam (destruction). The phrase quietly names the chapter's whole arc. Bhāgavata-style irony: the demon is given exactly what he wants, and that becomes his cure.
Here Bāṇāsura is described as ku-dhī (“having bad intelligence”) and ku-mati (“foolish”) because he completely misunderstood the actual situation. This demon was so arrogant that he was convinced no one could defeat him. He was delighted to hear that someone as powerful as Lord Śiva would come to fight with him and satisfy his itching for battle. Even though Śiva had said that this person would break Bāṇa’s flag and destroy his prowess, the demon was too foolish to take this statement seriously and eagerly awaited the fight. At the present moment materialistic people are delighted by the many unprecedented facilities for sense gratification. Although it is clear that death, both individual and collective, is quickly approaching them, modern sense gratifiers are oblivious to their inevitable destruction. As stated in the Bhāgavatam (2.1.4) , paśyann api na paśyati: Even though their imminent destruction is apparent, they are too blind to see it, being intoxicated by sex enjoyment and family attachment. Similarly, Bāṇāsura was intoxicated with his material prowess and could not believe that he was about to be cut down to size.
When Banasura, having no intelligence (kumatih), heard Siva say to him "Your pride will be destroyed in battle, fool", he considered with low mind, "It is impossible that my pride can be defeated in battle. But it can be inferred from Siva's words that someone strong will come to relieve me the itching in my arms." Thus he became joyful. He, being very foolish, then began eagerly to wait for that moment when his flag would break, which, according to the words of Siva, would indicate the destruction of his power.
When Śiva said this, Bāṇa was joyful because he was foolish, having bad discrimination. He waited for what Śiva had predicted, by which his power would be destroyed, and returned home, since he had bad intentions (kudhiḥ). According to Śrīdhara Svāmī, “He waited for the destruction of his powers” means “He waited for death.” At that time his flag would be broken. Instead of naśanam sometimes nāsanam is seen. Viṣṇu Purāṇa describes this: tataḥ praṇamya varadaṁ śaṁbhum abhyāgato gṛham / sabhagnaṁ dhvajam ālokya hṛṣṭo harṣaṁ punar yayau // Offering his respects to Śiva, giver of boons, Bāṇa entered his house. Waiting for his flag to be broken, he rejoiced and rejoiced. Hari-vaṁśa describes similarly but also describes a conversation between Bāṇa and his minister Kumbhāṇḍa.
In spite of what Śiva said (iti), Bāṇa was happy, because he was a fool (kumatiḥ). He waited for Śiva’s prediction, destruction of his power. Or he waited for what Śiva had described. He waited for the fight because he was foolish (kudhīḥ). This is a different word for kumatiḥ. Or kumatiḥ can mean he who made a terrible vow. Kudhīḥ means he had bad intentions. Astonished Śukadeva calls to the king. Viṣṇu Purāṇa describes this: tataḥ praṇamya varadaṁ śaṁbhum abhyāgato gṛham sabhagnaṁ dhvajam ālokya hṛṣṭo harṣaṁ punar yayau Offering his respects to Śiva, giver of boons, Bāṇa entered his house. Waiting for his flag to be broken, he rejoiced and rejoiced. Hari-vaṁśa describes this similarly but also describes a conversation between Bāṇa and his minister Kumbhāṇḍa.
- What clear warning have I recently spun as good news to protect my self-image?
- Who in my life loves me enough to tell me when my anticipation is misplaced?
Like a man who hears the doctor warn of an upcoming illness and goes home cheerful that something interesting is finally about to happen, Bāṇa is delighted by Śiva's prophecy of his ruin. Mada has reached the stage where even warnings sound like invitations.
My note
Source: vedabase.io