• śārdūla — tiger (vocative)
  Tiger-of-men: stock epic flattery between defeated demons. The Bhāgavatam reproduces such epithets faithfully to show how the asurika mind props up its dignity with titles even in its lowest moment.
• daurmana-syam — depressed state of mind
  From durmanas (bad-minded, depressed). Note how Jarāsandha names depression but offers no actual remedy — only the māyāvāda-style consolation that 'nothing is permanent.' Gauḍīyas distinguish this dry detachment from prema's true equanimity.
• priya-apriyayoḥ — of the desirable and undesirable
  Dual genitive: priya (dear) + apriya (un-dear). The Gītā's same pair (BG 2.57) — but in the Gītā it is overcome by surrender to the Lord; in Jarāsandha's mouth it dwindles to fatalism.
• niṣṭhā — permanence
  From ni-√sthā, 'to stand firm'. The same word that in Gītā 3.3 and 18.50 names the firmness of devotional or jñāna-niṣṭhā. Jarāsandha can name the absence of niṣṭhā in the world; he cannot name the niṣṭhā in bhakti that is the answer.
• dehiṣu — among embodied beings
  Locative plural of dehin. Bodies are unstable; the dehin (the embodied self) is eternal — exactly what Balarāma will spell out at v. 45ff. Jarāsandha touches the truth but doesn't enter it.

• Padaseva Pr SB 10-54-11 Oriya
  His Grace Padaseva Prabhu· Oriya

• Where do you reject philosophical truth because of the speaker?
• How do you receive impermanence-teaching from unlikely sources?

Like a doctor whose own house is on fire prescribing calm to others, Jarāsandha lectures Śiśupāla on impermanence — the same Jarāsandha who, in eighteen battles, refused to learn the very lesson he teaches. Impersonal philosophy, divorced from surrender, becomes a polished mask for unhealed envy.