Śrīmad-Bhāgavatam 10.67.2
Blended reading (Sanskrit + English inline)
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narakasya-sakhā
—
friend of Naraka
Sakhā (friend) governed by an asura's name — sakhya-rasa misdirected. Bhauma Naraka was killed by Kṛṣṇa in SB 10.59. Dvivida's whole career is bent by this one wrong friendship; companions shape the soul more than instruction does.
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dvividaḥ
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Dvivida
Lit. "of two kinds" (dvi-vidha) — a vānara of mixed dispositions, originally a Rāmāyaṇa-era warrior, now degraded into demon-allied marauder. The name foreshadows the chapter's pivot: trained for service, used for harm.
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vānaraḥ
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an ape, forest-dweller
From vana (forest) + nara (man). The vānaras of Rāmāyaṇa fame can be Hanumān-class servants of Bhagavān or, as here, demon-class enemies. The species does not determine the destiny; the heart's direction does.
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sugrīva-sacivaḥ
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minister/adviser of King Sugrīva
Compound: Sugrīva (the vānara king who allied with Rāma) + saciva (minister, counselor). Dvivida is Rāmāyaṇa-trained; his fall is therefore the more striking — proximity to past līlā does not preserve a soul that turns to bad company.
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bhrātā-maindasya
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the brother of Mainda
Mainda and Dvivida are paired vānara-warriors named together in the Rāmāyaṇa. Brotherhood is mentioned to anchor the genealogy and remind the hearer this is no nameless beast but a known figure of an earlier līlā gone wrong.
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vīrya-vān
—
powerful, full of vīrya
Vīrya — heroic potency — is one of the six aiśvaryas when held by Bhagavān; in an asura it becomes the very thing that destroys him. Power without bhakti accelerates the fall.
Śrīla Jīva Gosvāmī points out some interesting facts about the ape Dvivida. Although Dvivida was an associate of Lord Rāmacandra’s, he later became corrupted by bad association with the demon Naraka, as stated here: narakasya sakhā. This bad association was the reaction for an offense Dvivida had committed when, being proud of his strength, he disrespected Lord Rāmacandra’s brother Lakṣmaṇa and others. Those who worship Lord Rāmacandra sometimes chant hymns addressed to Mainda and Dvivida, who are attendant deities of the Lord. According to Śrīla Jīva Gosvāmī, the Mainda and Dvivida mentioned in this verse are empowered expansions of these deities, who are residents of Lord Rāmacandra’s Vaikuṇṭha domain. Śrīla Viśvanātha Cakravartī Ṭhākura concurs with Śrīla Jīva Gosvāmī’s view that Dvivida was ruined by bad association, which was a punishment for his having disrespected Śrīmān Lakṣmaṇa. Śrīla Viśvanātha Cakravartī states, however, that the Mainda and Dvivida mentioned here are actually the eternally liberated devotees addressed as attendant deities during the worship of Lord Rāmacandra. The Lord arranged their degradation, he says, to show the evil of the bad association that results from offending great personalities. Thus Śrīla Viśvanātha Cakravartī compares the fall of Dvivida and Mainda to that of Jaya and Vijaya.
Narakasura is mentioned to show that though Dvivida was the minister of the great devotee Sugriva, bad association caused anarthas to arise in him. The cause of his taking bad association was his previous disrespect for Laksmana. Though Mainda , Dvivida and others were eternal associates of the lord, being worshipped with him as attendants during arcana, in order to show the problem arising from bad association and offense, the fall down of Dvivida in a form similar to that of Jaya and Vijaya, is shown here.
Though he associated with Sugrīva, the cause of his present foolishness was his friendship with Naraka. As a result, he became extremely evil-minded. The cause of this bad association was his pride in his strength by which he did not respect Lakṣmaṇa. Mainda and Dvivida are two forms worshipped as āvaraṇa deities when worshipping Rāma. They are situated in Vaikuṇṭḥa. The Mainda and Dvivida mentioned in this verse are persons endowed with their śakti. Because they did not respect Lakṣṁaṇa, like Jaya and Vijaya, they appeared as demons in order to show the result of committing offenses. Or the word atha indicates that next to Dvivida was his brother, who was very similar.
One friend of Naraka or a friend most astonishing in courage (kaścit) was the ape named Dvivida. He was the brother of Maindra, and famous everywhere and moreover a most courageous ape. This implies that he had activities like a human.
A friend's death can become either grief or revenge depending on which way the heart bends; Dvivida bends toward revenge and the bend itself becomes his shape. Friendship rooted in asura-saṅga (Naraka, Sugrīva's wayward kin) inverts dharma — the same loyalty that, given to Hari, would have liberated him.
Sugrīva and his ministers — Hanumān, Aṅgada, Mainda, Dvivida — were trained as Rāma's allies in the Rāmāyaṇa, the cream of the vānara host. Hanumān turned that training into eternal service; Dvivida, the same lineage, the same teacher, turned it into thuggery for Naraka.
Gauḍīyas read the contrast as a warning: śikṣā without saṅga of devotees decays. The same monkey-kingdom produces both nāmācārya-grade bhakta and demon-grade nuisance — sat-saṅga decides which.
My note
Source: vedabase.io