ity uktaḥ kumatir hṛṣá¹aḥ
sva-gá¹›haá¹ prÄviÅ›an ná¹›pa
pratÄ«ká¹£an giriÅ›ÄdeÅ›aá¹
sva-vīrya-naśanam kudhīḥ
iti - thus; uktaḥ - spoken to; ku-matiḥ - foolish; hṛṣá¹aḥ - delighted; sva - his own; gá¹›ham - home; prÄviÅ›at - entered; ná¹›pa - O King (ParÄ«ká¹£it); pratÄ«ká¹£an - waiting for; giriÅ›a - of Lord Åšiva; ÄdeÅ›am - prediction; sva-vÄ«rya - of his prowess; naÅ›anam - the destruction; ku-dhīḥ - unintelligent.
Here BÄṇÄsura is described as ku-dhÄ« (“having bad intelligenceâ€) and ku-mati (“foolishâ€) 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 Åšiva would come to fight with him and satisfy his itching for battle. Even though Åšiva had said that this person would break BÄṇa’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 BhÄgavatam (2.1.4), paÅ›yann api na paÅ›yati: Even though their imminent destruction is apparent, they are too blind to see it, being intoxicated by sex enjoyment and family attachment. Similarly, BÄṇÄsura was intoxicated with his material prowess and could not believe that he was about to be cut down to size.