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6.10 · The Battle Between the Demigods and Vṛtrāsura

28 verses
1 2 3 4 5 6 7 8 9 10 11 12 13-14 15 16 17-18 19-22 23 24 25 26 27 28 29 30 31 32 33
Book Bhagavata Canto 6 · E.P.I.C
I Indra And Vritrasura SB 6.7–6.13 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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I - Indra and Vritrasura (7-13)

I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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Dadhici’s Sacrifice

I - Indra and Vritrasura (7-13) Dadhici’s Sacrifice Chapter 9, 10 The Lord regretted that their prayers were not spiritually aimed, but He nevertheless assisted them in killing Vritrasura. He told them to request Dadhici Muni for the bones of his own body, which would be used to create a special thunderbolt weapon to kill Vritrasura. When the demigods approached Dadhici he readily agreed, understanding the inevitable death of the material body and the higher cause that he could serve by making this sacrifice. How magnanimous and noble Dadhici was! This body, he said, is meant for the welfare work of others. Situating himself in a mystic trance, Dadhici shed his gross body and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. With the help of Visvakarma, the demigods then prepared a thunderbolt from Dadhici’s bones. Armed with the thunderbolt weapon, they prepared themselves to fight and mounted the backs of elephants.

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Indra, Brhaspati and Narayana Kavaca

I - Indra and Vritrasura (7-13) Indra, Brhaspati and Narayana Kavaca Chapter 7, 8 One of Daksa’s daughters, Aditi, was married to Kasyapa Muni. From their union came Tvasta, who later married Racana, the daughter of the demons. Their son, Visvarupa, became the priest of the demigods when Brhaspati had rejected them. Maharaja Pariksit was intrigued, so Sukadeva Goswami narrated the entire history. Once, Indra was comfortably seated in his assembly, surrounded by admirers and being eulogised with choice poetry. When Brhaspati, the spiritual master of the demigods, entered, the proud Indra neglected to receive him appropriately. Brhaspati swiftly departed and Indra immediately regretted his mindless neglect - this, he thought, could be fatal. He frantically initiated a search for his spiritual master, but to no avail, and his offensive behaviour eventually caused him to lose his opulence and suffer defeat at the hands of the demons, who forcefully overtook his throne. Indra and the other demigods took shelter of Brahma, who chastised them for their neglect and directed them to accept Visvarupa as their priest. Indeed, the demons had become powerful precisely because of the respect they offered to their guru, Sukracarya. Visvarupa taught the demigods various yajnas and trained them to invoke the Narayana Kavaca, in which the devotee requests Vishnu, in various forms, to protect him in different times, places and circumstances. Thus equipped, the demigods were able to conquer the demons and reclaim the throne. At Maharaja Pariksit’s request, Sukadeva Goswami explained the Narayana Kavaca by relating the conversation between Indra and Visvarupa.

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Indra Kills Visvarupa

I - Indra and Vritrasura (7-13) Indra Kills Visvarupa Chapter 9 Brahma had hinted that Visvarupa was inclined to the demons. When Visvarupa saw them miserably defeated by the demigods, he secretly offered oblations into the yajna on their behalf. When Indra discovered this disloyalty, he angrily beheaded Visvarupa, but later regretted the act of murdering a brahmana . Although Indra could counteract the sinful reactions, he instead accepted them and shared them amongst the land, water, trees and women.

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Indra Kills Vritrasura

I - Indra and Vritrasura (7-13) Indra Kills Vritrasura Chapter 12, 13 Vritrasura attacked again. Impressed with the demon’s devotion, detachment and knowledge, Indra heeded his advice. He thus invoked the thunderbolt and a great fight ensued. Indra eventually severed the demon’s head from his body with his powerful thunderbolt, an act which took one complete year to accomplish. Everyone cheered, while Vritrasura entered the transcendental world of Lord Sankarsana. Considering the karmic reaction he would incur for killing a brahmana , Indra again became fearful. Although the sages reassured him, Indra observed the personification of sin chasing him. He fled to Manasa-sarovara, where he lived invisibly and meditated for one thousand years. During this time, Nahusa reigned over the heavenly planets as the representative of Indra. After being purified, Indra returned and performed a great sacrifice which released him from the sinful reactions he was due.

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Indra’s Enemy, Vritrasura

I - Indra and Vritrasura (7-13) Indra’s Enemy, Vritrasura Chapter 9 Angered by Visvarupa’s death, Tvasta (his father) performed a sacrifice in which he chanted a mantra to increase the strength of Indra’s enemies. The mantra, however, was chanted incorrectly, and instead caused Indra to increase in strength. Thus, the sacrifice produced a fierce demon ( asura ) named Vritrasura, of whom Indra was the formidable enemy. Since the demon covered all the planetary systems he was known as vrtra , or ‘one who covers everything.’ Though the demigods attempted to annihilate him, Vritrasura effortlessly swallowed up all their weapons and equipment for fighting. Frustrated, confused, and seeing no other recourse, the demigods approached the Supreme Lord, knowing that only His guidance would deliver an ultimate solution.

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The Great Fight

I - Indra and Vritrasura (7-13) The Great Fight Chapter 10, 11 A great fight ensued. The demigods fought with great vigour, causing the fearful demons to flee, until only Vritrasura, their commander-in-chief, was left on the battlefield. The demon encouraged the demigods to follow dharma and fight as proper warriors, after which he valiantly attacked them all. Vritrasura came face-to-face with Indra and angrily rebuked him for killing Visvarupa, who was a brahmana , a spiritual master and his brother. Though in opposition to Indra, Vritrasura encouraged him to employ the special thunderbolt and gain victory. This, the demon said, was all ordained by Vishnu. He knew that he would also be blessed to die in that way, and thus be released from material existence. Indra was still reluctant, and Vritrasura thus prayed to the Lord, further revealing his devotional disposition in beautiful prayers of surrender. It was becoming crystal clear that this was no ordinary demon.

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Upside Down

I - Indra and Vritrasura (7-13) Upside Down “Herein it is clearly indicated that a person who is not at all demoniac, such as Prahlada Maharaja and Bali Maharaja, may outwardly be a demon or be born in a family of demons. Therefore in terms of real culture one should not be considered a demigod or demon simply according to birth. In his dealings while fighting with Indra, Vritrasura proved himself a great devotee of the Supreme Personality of Godhead. Furthermore, as soon as he finished fighting with Indra and was apparently killed, Vritrasura was transferred to Vaikunthaloka to become an associate of Sankarsana.” (SB 6.13.3) The stories of Srimad-Bhagavatam are not only full of intrigues and twists but highly instructive and incredibly deep. Since the goal of the spotless Purana is to establish pure love of God as the ultimate goal of life, the various stories demonstrate how the level of one’s bhakti is the defining factor in ascertaining spiritual advancement. Whatever external signs and prevailing hierarchies may indicate, love trumps everything. It has the power to turn our conventional understanding upside-down. According to general convention, demigods are considered more elevated than demons. In the Srimad-Bhagavatam, however, we find the epic account of the demon, Vritrasura, who possessed greater spiritual acumen than his demigod counterpart, Indra. As the pastime unfolds, Vritrasura’s greatness shone through, reminding us that even those of demoniac descent can embody the highest states of devotion. The Varnasrama social hierarchy highlights sannyasis as the spiritual leaders, and all members of society are directed to take guidance from them. In the Srimad- Bhagavatam, however, we find the dramatic incident of Ambarish (a grhastha ) being cursed by Durvasa Muni (a sannyasi ). Ambarish’s forbearance and saintliness foiled Durvasa Muni’s angry plan, and the renunciate sage eventually sought his blessings and benediction, realising the King’s exaltedness. Custom tells us that husbands are the spiritual authority for the wife, providing guidance and leadership in both material and spiritual affairs. In the Srimad- Bhagavatam, however, we have the famous account of the ritualistic brahmanas who had devoted themselves to Vedic sacrifices. Though qualified in the orthodoxy of ritual, they had missed the ultimate purpose. Their wives, on the other hand, clearly understood the essence and goal of the Vedas, which is to please the Supreme Lord Krishna. The wives thus shone through as far superior in spiritual advancement. Brahmanas are glorified as the head of the social body, honoured and worshipped for giving spiritual direction and inspiration. In the Srimad- Bhagavatam, however, we find numerous instances where those of a ‘lower’ varna became the instructors of brahmanas . At the onset of the narration we hear how Suta Goswami, though supposedly of a lower birth, was selected as the instructor and teacher of established brahmanas (Sages of Naimisaranya) due to his devotional acumen. Traditions stress respect for the elderly, who are endowed with spiritual knowledge and realised by a lifetime of experiences; the old and wise are considered natural spiritual authorities. In the Srimad-Bhagavatam, however, we find the accounts of Dhruva and Prahlada, who, though lacking years of experience, are nevertheless considered superlative devotees and spotless examples due to purity of consciousness. Sri Chaitanya Mahaprabhu repeatedly read the stories of Dhruva and Prahlada, relishing the amazing lessons from their lives. According to material understanding, civilised and refined orders are more spiritually aware than simple labourers and workers. In the Srimad-Bhagavatam, however, we encounter the story of a palanquin carrier (Jada Bharata), who systematically instructed a powerful King (Maharaja Rahugana) on how to conquer the mind. The King was flabbergasted by the wisdom he heard and immediately humbled himself before the simple labourer whom he had carelessly mistreated and offended. [ 23 ]

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Identifying Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Identifying Pure Devotion In the Bhakti-rasamrita Sindhu, Rupa Goswami defines the characteristics of pure devotion. This verse, considered the paribhasa-sutra (emperor verse) of the entire text, outlines all the key elements of purity: “When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krishna favourably, as Krishna desires .” ( CC Madhya 19.167 ) Vaisnava teachers have discussed these elements in depth, giving evidence from scriptures and referencing various stories and accounts from bygone ages. In essence, true, divine love is a tangible expression ( anusilanam ) of the desire to please Krishna ( anukulyena ), free from any selfish desire for personal gain ( anyabhilasita sunyam ).

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Testing Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Testing Pure Devotion When observing our own life, there are key questions which can help us determine the level of our devotional purity. Selfless – how selfless are we? Do we still have desires for personal gain, in a gross or subtle way? How much do we forget ourselves while being absorbed in devotional service? Do we make decisions based on what will benefit Krishna and His devotees, or what will please us? Steady – how steady are we in our practice? When there are obstacles and difficulties do we lose our drive and energy? How much of our desire to serve is based upon favourable results, and how much of it is based on the happiness of having the opportunity to serve? Serious – how serious are we about our devotional service? How much attention do we pay to increasing the quality and quantity of devotional service? How attentive are we to the details and finer subtleties of devotional service? Sensitive – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service? Simple – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service?

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 6.10.1

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శ్రీబాదరాయణిరువాచ ఇన్ద్రమేవం సమాదిశ్య భగవాన్ విశ్వభావన: । పశ్యతామనిమేషాణాం తత్రైవాన్తర్దధే హరి: ॥ ౧ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
indram evaṁ samādiśya
[indram evam samaadishya]
bhagavān viśva-bhāvanaḥ
[bhagavaan vishva-bhaavanah]
paśyatām animeṣāṇāṁ
[pashyataam animeshaanaam]
tatraivāntardadhe hariḥ
[tatraivaantardadhe harih]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said indram — Indra, the heavenly King evam — thus samādiśya — after instructing bhagavān — the Supreme Personality of Godhead viśva-bhāvanaḥ — the original cause of all cosmic manifestations paśyatām animeṣāṇām — while the demigods were looking on tatra — then and there eva — indeed antardadhe — disappeared hariḥ — the Lord.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
indram evaṁ samādiśya
indram
Indra, the heavenly King
evam
thus
samādiśya
after instructing
bhagavān viśva-bhāvanaḥ
bhagavān
the Supreme Personality of Godhead
viśva-bhāvanaḥ
the original cause of all cosmic manifestations
paśyatām animeṣāṇāṁ
paśyatām animeṣāṇām
while the demigods were looking on
tatraivāntardadhe hariḥ
tatra
then and there
eva
indeed
antardadhe
disappeared
hariḥ
the Lord.
Śrī Śukadeva Gosvāmī said: After instructing Indra in this way, the Supreme Personality of Godhead, Hari, the cause of the cosmic manifestation, then and there disappeared from the presence of the onlooking demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The Supreme Lord, who is the cause of the cosmic manifestation, after instructing Indra, disappeared as the devatās watched. The Tenth Chapter describes receiving the bones of Dadhīci, making the thunderbolt and the victory of the devatās over the demons.
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Śrīmad-Bhāgavatam 6.10.2

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తథాభియాచితో దేవైర్ఋషిరాథర్వణో మహాన్ । మోదమాన ఉవాచేదం ప్రహసన్నివ భారత ॥ ౨ ॥
tathābhiyācito devair
[tathaabhiyaachito devair]
ṛṣir ātharvaṇo mahān
[rishir aatharvano mahaan]
modamāna uvācedaṁ
[modamaana uvaachedam]
prahasann iva bhārata
[prahasann iva bhaarata]
Word-for-word
tathā — in that manner abhiyācitaḥ — being begged devaiḥ — by the demigods ṛṣiḥ — the great saintly person ātharvaṇaḥ — Dadhīci, the son of Atharvā mahān — the great personality modamānaḥ — being merry uvāca — said idam — this prahasan — smiling iva — somewhat bhārata — O Mahārāja Parīkṣit.
Blended reading (Sanskrit + English inline)
tathābhiyācito devair
tathā
in that manner
abhiyācitaḥ
being begged
devaiḥ
by the demigods
ṛṣir ātharvaṇo mahān
ṛṣiḥ
the great saintly person
ātharvaṇaḥ
Dadhīci, the son of Atharvā
mahān
the great personality
modamāna uvācedaṁ
modamānaḥ
being merry
uvāca
said
idam
this
prahasann iva bhārata
prahasan
smiling
iva
somewhat
bhārata
O Mahārāja Parīkṣit.
O King Parīkṣit, following the Lord’s instructions, the demigods approached Dadhīci, the son of Atharvā. He was very liberal, and when they begged him to give them his body, he at once partially agreed. However, just to hear religious instructions from them, he smiled and jokingly spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! On being requested by the devatās, liberal Dadhīci, the son of Atharvā, being pleased, spoke as follows while smiling. Though he was pleased, and smiled, there was an indication that he would scold them by refusing the request.
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Śrīmad-Bhāgavatam 6.10.3

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అపి వృన్దారకా యూయం న జానీథ శరీరిణామ్ । సంస్థాయాం యస్త్వభిద్రోహో దు:సహశ్చేతనాపహ: ॥ ౩ ॥
api vṛndārakā yūyaṁ
[api vrindaarakaa yooyam]
na jānītha śarīriṇām
[na jaaneetha shareerinaam]
saṁsthāyāṁ yas tv abhidroho
[samsthaayaam yas tv abhidroho]
duḥsahaś cetanāpahaḥ
[duhsahash chetanaapahah]
Word-for-word
api — although vṛndārakāḥ — O demigods yūyam — all of you na jānītha — do not know śarīriṇām — of those who have material bodies saṁsthāyām — at the time of death, or while quitting this body yaḥ — which tu — then abhidrohaḥ — severe pain duḥsahaḥ — unbearable cetana — the consciousness apahaḥ — which takes away.
Blended reading (Sanskrit + English inline)
api vṛndārakā yūyaṁ
api
although
vṛndārakāḥ
O demigods
yūyam
all of you
na jānītha śarīriṇām
na jānītha
do not know
śarīriṇām
of those who have material bodies
saṁsthāyāṁ yas tv abhidroho
saṁsthāyām
at the time of death, or while quitting this body
yaḥ
which
tu
then
abhidrohaḥ
severe pain
duḥsahaś cetanāpahaḥ
duḥsahaḥ
unbearable
cetana
the consciousness
apahaḥ
which takes away.
O elevated demigods, at the time of death, severe, unbearable pain takes away the consciousness of all living entities who have accepted material bodies. Don’t you know about this pain?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O devatās! You do not know that, at the time of death, there is severe, unbearable pain which takes away the consciousness of all living entities. Saṁsthāyām means “at death.”
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Śrīmad-Bhāgavatam 6.10.4

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జిజీవిషూణాం జీవానామాత్మా ప్రేష్ఠ ఇహేప్సిత: । క ఉత్సహేత తం దాతుం భిక్షమాణాయ విష్ణవే ॥ ౪ ॥
jijīviṣūṇāṁ jīvānām
[jijeevishoonaam jeevaanaam]
ātmā preṣṭha ihepsitaḥ
[aatmaa preshtha ihepsitah]
ka utsaheta taṁ dātuṁ
[ka utsaheta tam daatum]
bhikṣamāṇāya viṣṇave
[bhikshamaanaaya vishnave]
Word-for-word
jijīviṣūṇām — aspiring to remain alive jīvānām — of all living entities ātmā — the body preṣṭhaḥ — very dear iha — here īpsitaḥ — desired kaḥ — who utsaheta — can bear tam — that body dātum — to deliver bhikṣamāṇāya — begging viṣṇave — even to Lord Viṣṇu.
Blended reading (Sanskrit + English inline)
jijīviṣūṇāṁ jīvānām
jijīviṣūṇām
aspiring to remain alive
jīvānām
of all living entities
ātmā preṣṭha ihepsitaḥ
ātmā
the body
preṣṭhaḥ
very dear
iha
here
īpsitaḥ
desired
ka utsaheta taṁ dātuṁ
kaḥ
who
utsaheta
can bear
tam
that body
dātum
to deliver
bhikṣamāṇāya viṣṇave
bhikṣamāṇāya
begging
viṣṇave
even to Lord Viṣṇu.
In this material world, every living entity is very much addicted to his material body. Struggling to keep his body forever, everyone tries to protect it by all means, even at the sacrifice of all his possessions. Therefore, who would be prepared to deliver his body to anyone, even if it were demanded by Lord Viṣṇu?
Purport

It is said, ātmānaṁ sarvato rakṣet tato dharmaṁ tato dhanam: one must protect his body by all means; then he may protect his religious principles and thereafter his possessions. This is the natural desire of all living entities. No one wants to give up his body unless it is forcibly given away. Even though the demigods said that they were demanding Dadhīci’s body for their benefit in accordance with the order of Lord Viṣṇu, Dadhīci superficially refused to give them his body.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The body is dear to all jīvas. It is to be protected by those desiring to live in this world. Who could tolerate giving this body even to Viṣṇu, if he asked? “We know, but Viṣṇu himself has asked us to request you.” Ātmā means the body. Who can tolerate giving the body even to Viṣṇu?
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Śrīmad-Bhāgavatam 6.10.5

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శ్రీదేవా ఊచు: కిం ను తద్ దుస్త్యజం బ్రహ్మన్ పుంసాం భూతానుకమ్పినామ్ । భవద్విధానాం మహతాం పుణ్యశ్లోకేడ్యకర్మణామ్ ॥ ౫ ॥
śrī-devā ūcuḥ
[shree-devaa oochuh]
kiṁ nu tad dustyajaṁ brahman
[kim nu tad dustyajam brahman]
puṁsāṁ bhūtānukampinām
[pumsaam bhootaanukampinaam]
bhavad-vidhānāṁ mahatāṁ
[bhavad-vidhaanaam mahataam]
puṇya-ślokeḍya-karmaṇām
[punya-shlokedya-karmanaam]
Word-for-word
śrī-devāḥ ūcuḥ — the demigods said kim — what nu — indeed tat — that dustyajam — difficult to give up brahman — O exalted brāhmaṇa puṁsām — of persons bhūta-anukampinām — who are very sympathetic toward the suffering living entities bhavat-vidhānām — like Your Lordship mahatām — who are very great puṇya-śloka-īḍya-karmaṇām — whose pious activities are praised by all great souls.
Blended reading (Sanskrit + English inline)
śrī-devā ūcuḥ
śrī-devāḥ ūcuḥ
the demigods said
kiṁ nu tad dustyajaṁ brahman
kim
what
nu
indeed
tat
that
dustyajam
difficult to give up
brahman
O exalted brāhmaṇa
puṁsāṁ bhūtānukampinām
puṁsām
of persons
bhūta-anukampinām
who are very sympathetic toward the suffering living entities
bhavad-vidhānāṁ mahatāṁ
bhavat-vidhānām
like Your Lordship
mahatām
who are very great
puṇya-ślokeḍya-karmaṇām
puṇya-śloka-īḍya-karmaṇām
whose pious activities are praised by all great souls.
The demigods replied: O exalted brāhmaṇa, pious persons like you, whose activities are praiseworthy, are very kind and affectionate to people in general. What can’t such pious souls give for the benefit of others? They can give everything, including their bodies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devatās said: O brāhmaṇa! For pious persons like you, whose activities are praiseworthy, who are compassionate to all people, what is difficult to give up?
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Śrīmad-Bhāgavatam 6.10.6

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నూనం స్వార్థపరో లోకో న వేద పరసఙ్కటమ్ । యది వేద న యాచేత నేతి నాహ యదీశ్వర: ॥ ౬ ॥
nūnaṁ svārtha-paro loko
[noonam svaartha-paro loko]
na veda para-saṅkaṭam
[na veda para-sankatam]
yadi veda na yāceta
[yadi veda na yaacheta]
neti nāha yad īśvaraḥ
[neti naaha yad eeshvarah]
Word-for-word
nūnam — certainly sva-artha-paraḥ — interested only in sense gratification in this life or the next lokaḥ — materialistic people in general na — not veda — know para-saṅkaṭam — the pain of others yadi — if veda — know na — not yāceta — would ask na — no iti — thus na āha — does not say yat — since īśvaraḥ — able to give charity.
Blended reading (Sanskrit + English inline)
nūnaṁ svārtha-paro loko
nūnam
certainly
sva-artha-paraḥ
interested only in sense gratification in this life or the next
lokaḥ
materialistic people in general
na veda para-saṅkaṭam
na
not
veda
know
para-saṅkaṭam
the pain of others
yadi veda na yāceta
yadi
if
veda
know
na
not
yāceta
would ask
neti nāha yad īśvaraḥ
na
no
iti
thus
na āha
does not say
yat
since
īśvaraḥ
able to give charity.
Those who are too self-interested beg something from others, not knowing of others’ pain. But if the beggar knew the difficulty of the giver, he would not ask for anything. Similarly, he who is able to give charity does not know the beggar’s difficulty, for otherwise he would not refuse to give the beggar anything he might want as charity.
Purport

This verse describes two people — one who gives charity and one who begs for it. A beggar should not ask charity from a person who is in difficulty. Similarly, one who is able to give charity should not deny a beggar. These are the moral instructions of the śāstra. Cāṇakya Paṇḍita says, san-nimitte varaṁ tyāgo vināśe niyate sati: everything within this material world will be destroyed, and therefore one should use everything for good purposes. If one is advanced in knowledge, he must always be prepared to sacrifice anything for a better cause. At the present moment the entire world is in a dangerous position under the spell of a godless civilization. The Kṛṣṇa consciousness movement needs many exalted, learned persons who will sacrifice their lives to revive God consciousness throughout the world. We therefore invite all men and women advanced in knowledge to join the Kṛṣṇa consciousness movement and sacrifice their lives for the great cause of reviving the God consciousness of human society.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Selfish people do not know the pain of others. If the requester knew others’ pain, he would not ask, and if the donor knew others’ pain he would not refuse to give, since he is capable of giving. The sage speaks part of the verse. “Selfish people do not know the pain of others. If the requester knew others’ pain, he would not ask.” The devatās speak the other part of the verse. “Selfish people do not know the pain of others. If the donor knew others’ pain he would not refuse to give.” Thus the verse has two meanings. Those who request and have attachment to the enjoyment of Svarga do not know the suffering they cause to the person (by taking his bones) from whom they ask. If they knew, from good intelligence as devatās, they would not ask. Since you do not have intelligence you are not real devatās, but are equivalent to animals such as tigers. Hearing what the sage said, the devatās then replied. The donor who is selfish and attached to the happiness of long life and possession of a body with senses, does not know the suffering of the requester, caused by attacks of the fierce enemy. If he knew, since he should have intelligence and knowledge as a sage, then he would not say “I will not give,” since he is are capable of giving. Since you lack discrimination, you are not a real sage. Because you are filled with lamentation and illusion, you are equivalent to a cow.
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Śrīmad-Bhāgavatam 6.10.7

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శ్రీఋషిరువాచ ధర్మం వ: శ్రోతుకామేన యూయం మే ప్రత్యుదాహృతా: । ఏష వ: ప్రియమాత్మానం త్యజన్తం సన్త్యజామ్యహమ్ ॥ ౭ ॥
śrī-ṛṣir uvāca
[shree-rishir uvaacha]
dharmaṁ vaḥ śrotu-kāmena
[dharmam vah shrotu-kaamena]
yūyaṁ me pratyudāhṛtāḥ
[yooyam me pratyudaahritaah]
eṣa vaḥ priyam ātmānaṁ
[esha vah priyam aatmaanam]
tyajantaṁ santyajāmy aham
[tyajantam santyajaamy aham]
Word-for-word
śrī-ṛṣiḥ uvāca — the great saint Dadhīci said dharmam — the principles of religion vaḥ — from you śrotu-kāmena — by the desire to hear yūyam — you me — by me pratyudāhṛtāḥ — replied to the contrary eṣaḥ — this vaḥ — for you priyam — dear ātmānam — body tyajantam — leaving me anyway, today or tomorrow santyajāmi — give up aham — I.
Blended reading (Sanskrit + English inline)
śrī-ṛṣir uvāca
śrī-ṛṣiḥ uvāca
the great saint Dadhīci said
dharmaṁ vaḥ śrotu-kāmena
dharmam
the principles of religion
vaḥ
from you
śrotu-kāmena
by the desire to hear
yūyaṁ me pratyudāhṛtāḥ
yūyam
you
me
by me
pratyudāhṛtāḥ
replied to the contrary
eṣa vaḥ priyam ātmānaṁ
eṣaḥ
this
vaḥ
for you
priyam
dear
ātmānam
body
tyajantaṁ santyajāmy aham
tyajantam
leaving me anyway, today or tomorrow
santyajāmi
give up
aham
I.
The great sage Dadhīci said: Just to hear from you about religious principles, I refused to offer my body at your request. Now, although my body is extremely dear to me, I must give it up for your better purposes since I know that it will leave me today or tomorrow.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sage Dadhīci said: Just in order to hear from you about religious principles, I first refused to offer my body. I will give up this body which is leaving anyway. I have heard about dharma in your answer to my refusal. Or the words can be sarcastic “I have not heard about dharma, just some fancy words. Anyway, I will state my desire.” I will give up this body which will die in a short time anyway. I will give up the body before it gives me up. I offer it to you. This will be good fortune for me.
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Śrīmad-Bhāgavatam 6.10.8

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యోఽధ్రువేణాత్మనా నాథా న ధర్మం న యశ: పుమాన్ । ఈహేత భూతదయయా స శోచ్య: స్థావరైరపి ॥ ౮ ॥
yo ’dhruveṇātmanā nāthā
[yo ’dhruvenaatmanaa naathaa]
na dharmaṁ na yaśaḥ pumān
[na dharmam na yashah pumaan]
īheta bhūta-dayayā
[eeheta bhoota-dayayaa]
sa śocyaḥ sthāvarair api
[sa shochyah sthaavarair api]
Word-for-word
yaḥ — anyone who adhruveṇa — impermanent ātmanā — by the body nāthāḥ — O lords na — not dharmam — religious principles na — not yaśaḥ — fame pumān — a person īheta — endeavors for bhūta-dayayā — by mercy for the living beings saḥ — that person śocyaḥ — pitiable sthāvaraiḥ — by the immobile creatures api — even.
Blended reading (Sanskrit + English inline)
yo ’dhruveṇātmanā nāthā
na dharmaṁ na yaśaḥ pumān
yaḥ
anyone who
īheta bhūta-dayayā
adhruveṇa
impermanent
ātmanā
by the body
nāthāḥ
O lords
na
not
dharmam
religious principles
na
not
yaśaḥ
fame
pumān
a person
īheta
endeavors for
bhūta-dayayā
by mercy for the living beings
sa śocyaḥ sthāvarair api
saḥ
that person
śocyaḥ
pitiable
sthāvaraiḥ
by the immobile creatures
api
even.
O demigods, one who has no compassion for humanity in its suffering and does not sacrifice his impermanent body for the higher causes of religious principles or eternal glory is certainly pitied even by the immovable beings.
Purport

In this regard, a very exalted example was set by Lord Śrī Caitanya Mahāprabhu and the Six Gosvāmīs of Vṛndāvana. Concerning Śrī Caitanya Mahāprabhu it is said in Śrīmad-Bhāgavatam (11.5.34) :

tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṇyam māyā-mṛgaṁ dayitayepsitam anvadhāvad vande mahā-puruṣa te caraṇāravindam

“We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy.” To accept sannyāsa means to commit civil suicide, but sannyāsa is compulsory, at least for every brāhmaṇa, every first-class human being. Śrī Caitanya Mahāprabhu had a very young and beautiful wife and a very affectionate mother. Indeed, the affectionate dealings of His family members were so pleasing that even the demigods could not expect such happiness at home. Nevertheless, for the deliverance of all the fallen souls of the world, Śrī Caitanya Mahāprabhu took sannyāsa and left home when He was only twenty-four years old. He lived a very strict life as a sannyāsī, refusing all bodily comforts. Similarly, His disciples the Six Gosvāmīs were ministers who held exalted positions in society, but they also left everything to join the movement of Śrī Caitanya Mahāprabhu. Śrīnivāsa Ācārya says:

tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau

These Gosvāmīs left their very comfortable lives as ministers, Zamindars and learned scholars and joined Śrī Caitanya Mahāprabhu’s movement, just to show mercy to the fallen souls of the world ( dīna-gaṇeśakau karuṇayā ). Accepting very humble lives as mendicants, wearing no more than loincloths and torn quilts ( kaupīna-kantha ), they lived in Vṛndāvana and followed Śrī Caitanya Mahāprabhu’s order to excavate Vṛndāvana’s lost glories.

Similarly, everyone else with a materially comfortable condition in this world should join the Kṛṣṇa consciousness movement to elevate the fallen souls. The words bhūta-dayayā, māyā-mṛgaṁ dayitayepsitam and dīna-gaṇeśakau karuṇayā all convey the same sense. These are very significant words for those interested in elevating human society to a proper understanding of life. One should join the Kṛṣṇa consciousness movement, following the examples of such great personalities as Śrī Caitanya Mahāprabhu, the Six Gosvāmīs and, before them, the great sage Dadhīci. Instead of wasting one’s life for temporary bodily comforts, one should always be prepared to give up one’s life for better causes. After all, the body will be destroyed. Therefore one should sacrifice it for the glory of distributing religious principles throughout the world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O lords! One who does not endeavor for dharma and fame through his temporary body by showing compassion to others is pitied even by the immovable beings. Nāthāḥ is a vocative “O lords!”
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Śrīmad-Bhāgavatam 6.10.9

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ఏతావానవ్యయో ధర్మ: పుణ్యశ్లోకైరుపాసిత: । యో భూతశోకహర్షాభ్యామాత్మా శోచతి హృష్యతి ॥ ౯ ॥
etāvān avyayo dharmaḥ
[etaavaan avyayo dharmah]
puṇya-ślokair upāsitaḥ
[punya-shlokair upaasitah]
yo bhūta-śoka-harṣābhyām
[yo bhoota-shoka-harshaabhyaam]
ātmā śocati hṛṣyati
[aatmaa shochati hrishyati]
Word-for-word
etāvān — this much avyayaḥ — imperishable dharmaḥ — religious principle puṇya-ślokaiḥ — by famous persons who are celebrated as pious upāsitaḥ — recognized yaḥ — which bhūta — of the living beings śoka — by the distress harṣābhyām — and by the happiness ātmā — the mind śocati — laments hṛṣyati — feels happiness.
Blended reading (Sanskrit + English inline)
etāvān avyayo dharmaḥ
etāvān
this much
avyayaḥ
imperishable
dharmaḥ
religious principle
puṇya-ślokair upāsitaḥ
puṇya-ślokaiḥ
by famous persons who are celebrated as pious
upāsitaḥ
recognized
yo bhūta-śoka-harṣābhyām
yaḥ
which
bhūta
of the living beings
ātmā śocati hṛṣyati
śoka
by the distress
harṣābhyām
and by the happiness
ātmā
the mind
śocati
laments
hṛṣyati
feels happiness.
If one is unhappy to see the distress of other living beings and happy to see their happiness, his religious principles are appreciated as imperishable by exalted persons who are considered pious and benevolent.
Purport

One generally follows different types of religious principles or performs various occupational duties according to the body given to him by the modes of material nature. In this verse, however, real religious principles are explained. Everyone should be unhappy to see others in distress and happy to see others happy. Ātmavat sarva-bhūteṣu: one should feel the happiness and distress of others as his own. It is on this basis that the Buddhist religious principle of nonviolence — ahiṁsaḥ parama-dharmaḥ — is established. We feel pain when someone disturbs us, and therefore we should not inflict pain upon other living beings. Lord Buddha’s mission was to stop unnecessary animal killing, and therefore he preached that the greatest religious principle is nonviolence.

One cannot continue killing animals and at the same time be a religious man. That is the greatest hypocrisy. Jesus Christ said, “Do not kill,” but hypocrites nevertheless maintain thousands of slaughterhouses while posing as Christians. Such hypocrisy is condemned in this verse. One should be happy to see others happy, and one should be unhappy to see others unhappy. This is the principle to be followed. Unfortunately, at the present moment so-called philanthropists and humanitarians advocate the happiness of humanity at the cost of the lives of poor animals. That is not recommended herein. This verse clearly says that one should be compassionate to all living entities. Regardless of whether human, animal, tree or plant, all living entities are sons of the Supreme Personality of Godhead. Lord Kṛṣṇa says in Bhagavad-gītā (14.4) :

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā

“It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.” The different forms of these living entities are only their external dresses. Every living being is actually a spirit soul, a part and parcel of God. Therefore one should not favor only one kind of living being. A Vaiṣṇava sees all living entities as part and parcel of God. As the Lord says in Bhagavad-gītā (5.18 and 18.54):

vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].”

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.” A Vaiṣṇava, therefore, is truly a perfect person because he laments to see others unhappy and feels joy at seeing others happy. A Vaiṣṇava is para-duḥkha-duḥkhī; he is always unhappy to see the conditioned souls in an unhappy state of materialism. Therefore a Vaiṣṇava is always busy preaching Kṛṣṇa consciousness throughout the world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The mind, possessing imperishable dharma, which laments others’ distress and rejoices at their joy, is praised by pious men. Ātmā means mind.
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Śrīmad-Bhāgavatam 6.10.10

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అహో దైన్యమహో కష్టం పారక్యై: క్షణభఙ్గురై: । యన్నోపకుర్యాదస్వార్థైర్మర్త్య: స్వజ్ఞాతివిగ్రహై: ॥ ౧౦ ॥
aho dainyam aho kaṣṭaṁ
[aho dainyam aho kashtam]
pārakyaiḥ kṣaṇa-bhaṅguraiḥ
[paarakyaih kshana-bhanguraih]
yan nopakuryād asvārthair
[yan nopakuryaad asvaarthair]
martyaḥ sva-jṣāti-vigrahaiḥ
[martyah sva-jshaati-vigrahaih]
Word-for-word
aho — alas dainyam — a miserable condition aho — alas kaṣṭam — simply tribulation pārakyaiḥ — which after death are eatable by dogs and jackals kṣaṇa-bhaṅguraiḥ — perishable at any moment yat — because na — not upakuryāt — would help a-sva-arthaiḥ — not meant for self-interest martyaḥ — a living entity destined to die sva — with his wealth jṣāti — relatives and friends vigrahaiḥ — and his body.
Blended reading (Sanskrit + English inline)
aho dainyam aho kaṣṭaṁ
aho
alas
dainyam
a miserable condition
aho
alas
kaṣṭam
simply tribulation
pārakyaiḥ kṣaṇa-bhaṅguraiḥ
pārakyaiḥ
which after death are eatable by dogs and jackals
kṣaṇa-bhaṅguraiḥ
perishable at any moment
yan nopakuryād asvārthair
yat
because
na
not
upakuryāt
would help
a-sva-arthaiḥ
not meant for self-interest
martyaḥ sva-jṣāti-vigrahaiḥ
martyaḥ
a living entity destined to die
sva
with his wealth
jṣāti
relatives and friends
vigrahaiḥ
and his body.
This body, which is eatable by jackals and dogs after death, does not actually do any good for me, the spirit soul. It is usable only for a short time and may perish at any moment. The body and its possessions, its riches and relatives, must all be engaged for the benefit of others, or else they will be sources of tribulation and misery.
Purport

Similar advice is also given in Śrīmad-Bhāgavatam (10.22.35) :

etāvaj janma-sāphalyaṁ dehinām iha dehiṣu prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā

“It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.” This is the mission of life. One’s own body and the bodies of his friends and relatives, as well as one’s own riches and everything else one has, should be engaged for the benefit of others. This is the mission of Śrī Caitanya Mahāprabhu. As stated in Caitanya-caritāmṛta ( Ādi 9.41) :

bhārata-bhūmite haila manuṣya-janma yāra janma sārthaka kari’ kara para-upakāra

“One who has taken birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.

The word upakuryāt means para-upakāra, helping others. Of course, in human society there are many institutions to help others, but because philanthropists do not know how to help others, their propensity for philanthropy is ineffectual. They do not know the ultimate goal of life ( śreya ācaraṇam ), which is to please the Supreme Lord. If all philanthropic and humanitarian activities were directed toward achieving the ultimate goal of life — to please the Supreme Personality of Godhead — they would all be perfect. Humanitarian work without Kṛṣṇa is nothing. Kṛṣṇa must be brought to the center of all our activities; otherwise no activity will have value.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A person who does not assist others by his body, relatives and wealth, which are perishable, to be eaten by jackals, and not meant for self interest, is in a miserable, difficult situation. He criticizes a person who does not give. Pārakyaiḥ means “to be eaten by jackals.” He should assist others by his wealth (sva), relatives (jṣāti) and body (vigrahaiḥ).
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Śrīmad-Bhāgavatam 6.10.11

↗
శ్రీబాదరాయణిరువాచ ఏవం కృతవ్యవసితో దధ్యఙ్‌ఙాథర్వణస్తనుమ్ । పరే భగవతి బ్రహ్మణ్యాత్మానం సన్నయఞ్జహౌ ॥ ౧౧ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
evaṁ kṛta-vyavasito
[evam krita-vyavasito]
dadhyaṅṅ ātharvaṇas tanum
[dadhyann aatharvanas tanum]
pare bhagavati brahmaṇy
[pare bhagavati brahmany]
ātmānaṁ sannayaṣ jahau
[aatmaanam sannayash jahau]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said evam — thus kṛta-vyavasitaḥ — making certain of what to do (in giving his body to the demigods) dadhyaṅ — Dadhīci Muni ātharvaṇaḥ — the son of Atharvā tanum — his body pare — to the Supreme bhagavati — Personality of Godhead brahmaṇi — the Supreme Brahman ātmānam — himself, the spirit soul sannayan — offering jahau — gave up.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ kṛta-vyavasito
evam
thus
kṛta-vyavasitaḥ
making certain of what to do (in giving his body to the demigods)
dadhyaṅṅ ātharvaṇas tanum
dadhyaṅ
Dadhīci Muni
ātharvaṇaḥ
the son of Atharvā
tanum
his body
pare bhagavati brahmaṇy
pare
to the Supreme
bhagavati
Personality of Godhead
brahmaṇi
the Supreme Brahman
ātmānaṁ sannayaṣ jahau
ātmānam
himself, the spirit soul
sannayan
offering
jahau
gave up.
Śrī Śukadeva Gosvāmī said: Dadhīci Muni, the son of Atharvā, thus resolved to give his body to the service of the demigods. He placed himself, the spirit soul, at the lotus feet of the Supreme Personality of Godhead and in this way gave up his gross material body made of five elements.
Purport

As indicated by the words pare bhagavati brahmaṇy ātmānaṁ sannayan, Dadhīci placed himself, as spirit soul, at the lotus feet of the Supreme Personality of Godhead. In this regard, one may refer to the incident of Dhṛtarāṣṭra’s leaving his body, as described in the First Canto of Śrīmad-Bhāgavatam (1.13.55) . Dhṛtarāṣṭra analytically divided his gross material body into the five different elements of which it was made — earth, water, fire, air and ether — and distributed them to the different reservoirs of these elements; in other words, he merged these five elements into the original mahat-tattva. By identifying his material conception of life, he gradually separated his spirit soul from material connections and placed himself at the lotus feet of the Supreme Personality of Godhead. The example given in this connection is that when an earthen pot is broken, the small portion of the sky within the pot is united with the large sky outside the pot. Māyāvādī philosophers misunderstand this description of Śrīmad-Bhāgavatam. Therefore Śrī Rāmānuja Svāmī, in his book Vedānta-tattva-sāra, has described that this merging of the soul means that after separating himself from the material body made of eight elements — earth, water, fire, air, ether, false ego, mind and intelligence — the individual soul engages himself in devotional service to the Supreme Personality of Godhead in His eternal form ( īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ). The material cause of the material elements absorbs the material body, and the spiritual soul assumes its original position. As described by Śrī Caitanya Mahāprabhu, jīvera ‘svarūpa’ haya-kṛṣṇera ‘nitya-dāsa’: the constitutional position of the living entity is that he is the eternal servant of Kṛṣṇa. When one overcomes the material body through cultivation of spiritual knowledge and devotional service, one can revive his own position and thus engage in the service of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Dadhīci, the son of Atharvā, offering himself to the Lord, gave up his body.
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Śrīmad-Bhāgavatam 6.10.12

↗
యతాక్షాసుమనోబుద్ధిస్తత్త్వద‍ృగ్ ధ్వస్తబన్ధన: । ఆస్థిత: పరమం యోగం న దేహం బుబుధే గతమ్ ॥ ౧౨ ॥
yatākṣāsu-mano-buddhis
[yataakshaasu-mano-buddhis]
tattva-dṛg dhvasta-bandhanaḥ
[tattva-drig dhvasta-bandhanah]
āsthitaḥ paramaṁ yogaṁ
[aasthitah paramam yogam]
na dehaṁ bubudhe gatam
[na deham bubudhe gatam]
Word-for-word
yata — controlled akṣa — senses asu — the life air manaḥ — the mind buddhiḥ — intelligence tattva-dṛk — one who knows the tattvas, the material and spiritual energies dhvasta-bandhanaḥ — liberated from bondage āsthitaḥ — being situated in paramam — the supreme yogam — absorption, trance na — not deham — the material body bubudhe — perceived gatam — left.
Blended reading (Sanskrit + English inline)
yatākṣāsu-mano-buddhis
yata
controlled
akṣa
senses
asu
the life air
manaḥ
the mind
buddhiḥ
intelligence
tattva-dṛg dhvasta-bandhanaḥ
tattva-dṛk
one who knows the tattvas, the material and spiritual energies
dhvasta-bandhanaḥ
liberated from bondage
āsthitaḥ paramaṁ yogaṁ
āsthitaḥ
being situated in
paramam
the supreme
yogam
absorption, trance
na dehaṁ bubudhe gatam
na
not
deham
the material body
bubudhe
perceived
gatam
left.
Dadhīci Muni controlled his senses, life force, mind and intelligence and became absorbed in trance. Thus he cut all his material bonds. He could not perceive how his material body became separated from his self.
Purport

The Lord says in Bhagavad-gītā (8.5) :

anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ

“Whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt.” Of course, one must practice before one is overcome by death, but the perfect yogī, namely the devotee, dies in trance, thinking of Kṛṣṇa. He does not feel his material body being separated from his soul; the soul is immediately transferred to the spiritual world. Tyaktvā dehaṁ punar janma naiti mām eti: the soul does not enter the womb of a material mother again, but is transferred back home, back to Godhead. This yoga, bhakti-yoga, is the highest yoga system, as explained by the Lord Himself in Bhagavad-gītā (6.47) :

yoginām api sarveṣāṁ mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” The bhakti-yogī always thinks of Kṛṣṇa, and therefore at the time of death he can very easily transfer himself to Kṛṣṇaloka, without even perceiving the pains of death.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Controlling his senses, life air, mind and intelligence and destroying all bondage, situated in samādhi, Dadhīci, seer of the truth, was not aware that he had left his body. Yogam means samādhi. Gatam means the body fell away from the soul.
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Śrīmad-Bhāgavatam 6.10.13-14

↗
అథేన్ద్రో వజ్రముద్యమ్య నిర్మితం విశ్వకర్మణా । మునే: శక్తిభిరుత్సిక్తో భగవత్తేజసాన్విత: ॥ ౧౩ ॥ వృతో దేవగణై: సర్వైర్గజేన్ద్రోపర్యశోభత । స్తూయమానో మునిగణైస్త్రైలోక్యం హర్షయన్నివ ॥ ౧౪ ॥
athendro vajram udyamya
[athendro vajram udyamya]
nirmitaṁ viśvakarmaṇā
[nirmitam vishvakarmanaa]
muneḥ śaktibhir utsikto
[muneh shaktibhir utsikto]
bhagavat-tejasānvitaḥ
[bhagavat-tejasaanvitah]
vṛto deva-gaṇaiḥ sarvair
[vrito deva-ganaih sarvair]
gajendropary aśobhata
[gajendropary ashobhata]
stūyamāno muni-gaṇais
[stooyamaano muni-ganais]
trailokyaṁ harṣayann iva
[trailokyam harshayann iva]
Word-for-word
atha — thereafter indraḥ — the King of heaven vajram — the thunderbolt udyamya — firmly taking up nirmitam — manufactured viśvakarmaṇā — by Viśvakarmā muneḥ — of the great sage, Dadhīci śaktibhiḥ — by the power utsiktaḥ — saturated bhagavat — of the Supreme Personality of Godhead tejasā — with spiritual power anvitaḥ — endowed vṛtaḥ — encircled deva-gaṇaiḥ — by the other demigods sarvaiḥ — all gajendra — of his elephant carrier upari — upon the back aśobhata — shone stūyamānaḥ — being offered prayers muni-gaṇaiḥ — by the saintly persons trai-lokyam — to the three worlds harṣayan — causing pleasure iva — as it were.
Blended reading (Sanskrit + English inline)
athendro vajram udyamya
atha
thereafter
indraḥ
the King of heaven
vajram
the thunderbolt
udyamya
firmly taking up
nirmitaṁ viśvakarmaṇā
nirmitam
manufactured
viśvakarmaṇā
by Viśvakarmā
muneḥ śaktibhir utsikto
muneḥ
of the great sage, Dadhīci
śaktibhiḥ
by the power
utsiktaḥ
saturated
bhagavat-tejasānvitaḥ
bhagavat
of the Supreme Personality of Godhead
tejasā
with spiritual power
anvitaḥ
endowed
vṛto deva-gaṇaiḥ sarvair
vṛtaḥ
encircled
deva-gaṇaiḥ
by the other demigods
sarvaiḥ
all
gajendropary aśobhata
gajendra
of his elephant carrier
upari
upon the back
aśobhata
shone
stūyamāno muni-gaṇais
stūyamānaḥ
being offered prayers
muni-gaṇaiḥ
by the saintly persons
trailokyaṁ harṣayann iva
trai-lokyam
to the three worlds
harṣayan
causing pleasure
iva
as it were.
Thereafter, King Indra very firmly took up the thunderbolt manufactured by Viśvakarmā from the bones of Dadhīci. Charged with the exalted power of Dadhīci Muni and enlightened by the power of the Supreme Personality of Godhead, Indra rode on the back of his carrier, Airāvata, surrounded by all the demigods, while all the great sages offered him praise. Thus he shone very beautifully, pleasing the three worlds as he rode off to kill Vṛtrāsura.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, Indra took up the thunderbolt manufactured by Viśvakarmā, charged with the power of Dadhīci and endowed by the power of the Lord. Riding on the back of his carrier, Airāvata, surrounded by all the devatās, while all the sages offered him praise, he appeared glorious, giving delight to the three worlds. Instead of śaktibhiḥ another version has sakthibhiḥ (by his bones).
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Śrīmad-Bhāgavatam 6.10.15

↗
వృత్రమభ్యద్రవచ్ఛత్రుమసురానీకయూథపై: । పర్యస్తమోజసా రాజన్ క్రుద్ధో రుద్ర ఇవాన్తకమ్ ॥ ౧౫ ॥
vṛtram abhyadravac chatrum
[vritram abhyadravach chatrum]
asurānīka-yūthapaiḥ
[asuraaneeka-yoothapaih]
paryastam ojasā rājan
[paryastam ojasaa raajan]
kruddho rudra ivāntakam
[kruddho rudra ivaantakam]
Word-for-word
vṛtram — Vṛtrāsura abhyadravat — attacked śatrum — the enemy asura-anīka-yūthapaiḥ — by the commanders or captains of the soldiers of the asuras paryastam — surrounded ojasā — with great force rājan — O King kruddhaḥ — being angry rudraḥ — an incarnation of Lord Śiva iva — like antakam — Antaka, or Yamarāja.
Blended reading (Sanskrit + English inline)
vṛtram abhyadravac chatrum
vṛtram
Vṛtrāsura
abhyadravat
attacked
asurānīka-yūthapaiḥ
paryastam ojasā rājan
śatrum
the enemy
asura-anīka-yūthapaiḥ
by the commanders or captains of the soldiers of the asuras
paryastam
surrounded
ojasā
with great force
rājan
O King
kruddho rudra ivāntakam
kruddhaḥ
being angry
rudraḥ
an incarnation of Lord Śiva
iva
like
antakam
Antaka, or Yamarāja.
My dear King Parīkṣit, as Rudra, being very angry at Antaka [Yamarāja] had formerly run toward Antaka to kill him, Indra angrily and with great force attacked Vṛtrāsura, who was surrounded by the leaders of the demoniac armies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! As Rudra had formerly attacked Yamarāja, Indra angrily and with great force attacked Vṛtrāsura, who was surrounded by the leaders of the demoniac armies. Paryastam means “surrounded by.” Śiva is capable of killing Yamarāja. Similarly Indra was capable of killing Vṛtrāsura. Or it can mean “Just as a lion attacks another lion, so Indra attacked Vṛtrāsura.” (They fought ferociously.)
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Śrīmad-Bhāgavatam 6.10.16

↗
తత: సురాణామసురై రణ: పరమదారుణ: । త్రేతాముఖే నర్మదాయామభవత్ప్రథమే యుగే ॥ ౧౬ ॥
tataḥ surāṇām asurai
[tatah suraanaam asurai]
raṇaḥ parama-dāruṇaḥ
[ranah parama-daarunah]
tretā-mukhe narmadāyām
[tretaa-mukhe narmadaayaam]
abhavat prathame yuge
[abhavat prathame yuge]
Word-for-word
tataḥ — thereafter surāṇām — of the demigods asuraiḥ — with the demons raṇaḥ — a great battle parama-dāruṇaḥ — very fearful tretā-mukhe — in the beginning of Tretā-yuga narmadāyām — on the bank of the river Narmadā abhavat — took place prathame — in the first yuge — millennium.
Blended reading (Sanskrit + English inline)
tataḥ surāṇām asurai
tataḥ
thereafter
surāṇām
of the demigods
asuraiḥ
with the demons
raṇaḥ parama-dāruṇaḥ
raṇaḥ
a great battle
parama-dāruṇaḥ
very fearful
tretā-mukhe narmadāyām
tretā-mukhe
in the beginning of Tretā-yuga
narmadāyām
on the bank of the river Narmadā
abhavat prathame yuge
abhavat
took place
prathame
in the first
yuge
millennium.
Thereafter, at the end of Satya-yuga and the beginning of Tretā-yuga, a fierce battle took place between the demigods and the demons on the bank of the Narmadā.
Purport

Herein the Narmadā does not mean the Narmadā River in India. The five sacred rivers in India — Gaṅgā, Yamunā, Narmadā, Kāverī and Kṛṣṇā — are all celestial. Like the Ganges River, the Narmadā River also flows in the higher planetary systems. The battle between the demigods and the demons took place in the higher planets.

The words prathame yuge mean “in the beginning of the first millennium,” that is to say, in the beginning of the Vaivasvata manvantara. In one day of Brahmā there are fourteen Manus, who each live for seventy-one millenniums. The four yugas — Satya, Tretā, Dvāpara and Kali — constitute one millennium. We are presently in the manvantara of Vaivasvata Manu, who is mentioned in Bhagavad-gītā ( imaṁ vivasvate yogaṁ proktavān aham avyayam/ vivasvān manave prāha ). We are now in the twenty-eighth millennium of Vaivasvata Manu, but this fight took place in the beginning of Vaivasvata Manu’s first millennium. One can historically calculate how long ago the battle took place. Since each millennium consists of 4,300,000 years and we are now in the twenty-eighth millennium, some 120,400,000 years have passed since the battle took place on the bank of the river Narmadā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, at the beginning of Tretā-yuga in the first yuga cycle of Vaivasvata Manvantara, a fierce battle took place between the devatās and the demons on the bank of the Narmadā River. The battle took place at the beginning of Tretā-yuga, in the first cycle of four yugas of Vaivasvata Manvantara.
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Śrīmad-Bhāgavatam 6.10.17-18

↗
రుద్రైర్వసుభిరాదిత్యైరశ్విభ్యాం పితృవహ్నిభి: । మరుద్భ‍ిర్ఋభుభి: సాధ్యైర్విశ్వేదేవైర్మరుత్పతిమ్ ॥ ౧౭ ॥ ద‍ృష్ట్వా వజ్రధరం శక్రం రోచమానం స్వయా శ్రియా । నామృష్యన్నసురా రాజన్మృధే వృత్రపుర:సరా: ॥ ౧౮ ॥
rudrair vasubhir ādityair
[rudrair vasubhir aadityair]
aśvibhyāṁ pitṛ-vahnibhiḥ
[ashvibhyaam pitri-vahnibhih]
marudbhir ṛbhubhiḥ sādhyair
[marudbhir ribhubhih saadhyair]
viśvedevair marut-patim
[vishvedevair marut-patim]
dṛṣṭvā vajra-dharaṁ śakraṁ
[drishtvaa vajra-dharam shakram]
rocamānaṁ svayā śriyā
[rochamaanam svayaa shriyaa]
nāmṛṣyann asurā rājan
[naamrishyann asuraa raajan]
mṛdhe vṛtra-puraḥsarāḥ
[mridhe vritra-purahsaraah]
Word-for-word
rudraiḥ — by the Rudras vasubhiḥ — by the Vasus ādityaiḥ — by the Ādityas aśvibhyām — by the Aśvinī-kumāras pitṛ — by the Pitās vahnibhiḥ — and the Vahnis marudbhiḥ — by the Maruts ṛbhubhiḥ — by the Ṛbhus sādhyaiḥ — by the Sādhyas viśve-devaiḥ — by the Viśvadevas marut-patim — Indra, the heavenly King dṛṣṭvā — seeing vajra-dharam — bearing the thunderbolt śakram — another name of Indra rocamānam — shining svayā — by his own śriyā — opulence na — not amṛṣyan — tolerated asurāḥ — all the demons rājan — O King mṛdhe — in the fight vṛtra-puraḥsarāḥ — headed by Vṛtrāsura.
Blended reading (Sanskrit + English inline)
rudrair vasubhir ādityair
rudraiḥ
by the Rudras
vasubhiḥ
by the Vasus
ādityaiḥ
by the Ādityas
aśvibhyāṁ pitṛ-vahnibhiḥ
aśvibhyām
by the Aśvinī-kumāras
pitṛ
by the Pitās
vahnibhiḥ
and the Vahnis
marudbhir ṛbhubhiḥ sādhyair
marudbhiḥ
by the Maruts
ṛbhubhiḥ
by the Ṛbhus
sādhyaiḥ
by the Sādhyas
viśvedevair marut-patim
viśve-devaiḥ
by the Viśvadevas
marut-patim
Indra, the heavenly King
dṛṣṭvā vajra-dharaṁ śakraṁ
dṛṣṭvā
seeing
vajra-dharam
bearing the thunderbolt
śakram
another name of Indra
rocamānaṁ svayā śriyā
rocamānam
shining
svayā
by his own
śriyā
opulence
nāmṛṣyann asurā rājan
na
not
amṛṣyan
tolerated
asurāḥ
all the demons
rājan
O King
mṛdhe vṛtra-puraḥsarāḥ
mṛdhe
in the fight
vṛtra-puraḥsarāḥ
headed by Vṛtrāsura.
O King, when all the asuras came onto the battlefield, headed by Vṛtrāsura, they saw King Indra carrying the thunderbolt and surrounded by the Rudras, Vasus, Ādityas, Aśvinī-kumāras, Pitās, Vahnis, Maruts, Ṛbhus, Sādhyas and Viśvadevas. Surrounded by his company, Indra shone so brightly that his effulgence was intolerable to the demons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! When all the demons headed by Vṛtrāsura came onto the battlefield, they saw Indra, shining with his effulgence, carrying the thunderbolt and surrounded by the Rudras, Vasus, Ādityas, Aśvinī-kumāras, Pitṛs, Vahnis, Maruts, Ṛbhus, Sādhyas and Viśvadevas. They could not tolerate this.
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Śrīmad-Bhāgavatam 6.10.19-22

↗
నముచి: శమ్బరోఽనర్వా ద్విమూర్ధా ఋషభోఽసుర: । హయగ్రీవ: శఙ్కుశిరా విప్రచిత్తిరయోముఖ: ॥ ౧౯ ॥ పులోమా వృషపర్వా చ ప్రహేతిర్హేతిరుత్కల: । దైతేయా దానవా యక్షా రక్షాంసి చ సహస్రశ: ॥ ౨౦ ॥ సుమాలిమాలిప్రముఖా: కార్తస్వరపరిచ్ఛదా: । ప్రతిషిధ్యేన్ద్రసేనాగ్రం మృత్యోరపి దురాసదమ్ ॥ ౨౧ ॥ అభ్యర్దయన్నసమ్భ్రాన్తా: సింహనాదేన దుర్మదా: । గదాభి: పరిఘైర్బాణై: ప్రాసముద్గరతోమరై: ॥ ౨౨ ॥
namuciḥ śambaro ’narvā
[namuchih shambaro ’narvaa]
dvimūrdhā ṛṣabho ’suraḥ
[dvimoordhaa rishabho ’surah]
hayagrīvaḥ śaṅkuśirā
[hayagreevah shankushiraa]
vipracittir ayomukhaḥ
[viprachittir ayomukhah]
pulomā vṛṣaparvā ca
[pulomaa vrishaparvaa cha]
prahetir hetir utkalaḥ
[prahetir hetir utkalah]
daiteyā dānavā yakṣā
[daiteyaa daanavaa yakshaa]
rakṣāṁsi ca sahasraśaḥ
[rakshaamsi cha sahasrashah]
sumāli-māli-pramukhāḥ
[sumaali-maali-pramukhaah]
kārtasvara-paricchadāḥ
[kaartasvara-parichchadaah]
pratiṣidhyendra-senāgraṁ
[pratishidhyendra-senaagram]
mṛtyor api durāsadam
[mrityor api duraasadam]
abhyardayann asambhrāntāḥ
[abhyardayann asambhraantaah]
siṁha-nādena durmadāḥ
[simha-naadena durmadaah]
gadābhiḥ parighair bāṇaiḥ
[gadaabhih parighair baanaih]
prāsa-mudgara-tomaraiḥ
[praasa-mudgara-tomaraih]
Word-for-word
namuciḥ — Namuci śambaraḥ — Śambara anarvā — Anarvā dvimūrdhā — Dvimūrdhā ṛṣabhaḥ — Ṛṣabha asuraḥ — Asura hayagrīvaḥ — Hayagrīva śaṅkuśirāḥ — Śaṅkuśirā vipracittiḥ — Vipracitti ayomukhaḥ — Ayomukha pulomā — Pulomā vṛṣaparvā — Vṛṣaparvā ca — also prahetiḥ — Praheti hetiḥ — Heti utkalaḥ — Utkala daiteyāḥ — the Daityas dānavāḥ — the Dānavas yakṣāḥ — the Yakṣas rakṣāṁsi — the Rākṣasas ca — and sahasraśaḥ — by the thousands sumāli-māli-pramukhāḥ — others, headed by Sumāli and Māli kārtasvara — of gold paricchadāḥ — dressed in ornaments pratiṣidhya — keeping back indra-senā-agram — the front of Indra’s army mṛtyoḥ — for death api — even durāsadam — difficult to approach abhyardayan — harassed asambhrāntāḥ — without fear siṁha-nādena — with a sound like a lion durmadāḥ — furious gadābhiḥ — with clubs parighaiḥ — with iron-studded bludgeons bāṇaiḥ — with arrows prāsa-mudgara-tomaraiḥ — with barbed missiles, mallets and lances.
Blended reading (Sanskrit + English inline)
namuciḥ śambaro ’narvā
namuciḥ
Namuci
śambaraḥ
Śambara
dvimūrdhā ṛṣabho ’suraḥ
hayagrīvaḥ śaṅkuśirā
anarvā
Anarvā
dvimūrdhā
Dvimūrdhā
vipracittir ayomukhaḥ
pulomā vṛṣaparvā ca
ṛṣabhaḥ
Ṛṣabha
prahetir hetir utkalaḥ
daiteyā dānavā yakṣā
rakṣāṁsi ca sahasraśaḥ
asuraḥ
Asura
hayagrīvaḥ
Hayagrīva
śaṅkuśirāḥ
Śaṅkuśirā
vipracittiḥ
Vipracitti
sumāli-māli-pramukhāḥ
kārtasvara-paricchadāḥ
pratiṣidhyendra-senāgraṁ
mṛtyor api durāsadam
abhyardayann asambhrāntāḥ
ayomukhaḥ
Ayomukha
pulomā
Pulomā
vṛṣaparvā
Vṛṣaparvā
ca
also
siṁha-nādena durmadāḥ
gadābhiḥ parighair bāṇaiḥ
prāsa-mudgara-tomaraiḥ
prahetiḥ
Praheti
hetiḥ
Heti
utkalaḥ
Utkala
daiteyāḥ
the Daityas
dānavāḥ
the Dānavas
yakṣāḥ
the Yakṣas
rakṣāṁsi
the Rākṣasas
ca
and
sahasraśaḥ
by the thousands
sumāli-māli-pramukhāḥ
others, headed by Sumāli and Māli
kārtasvara
of gold
paricchadāḥ
dressed in ornaments
pratiṣidhya
keeping back
indra-senā-agram
the front of Indra’s army
mṛtyoḥ
for death
api
even
durāsadam
difficult to approach
abhyardayan
harassed
asambhrāntāḥ
without fear
siṁha-nādena
with a sound like a lion
durmadāḥ
furious
gadābhiḥ
with clubs
parighaiḥ
with iron-studded bludgeons
bāṇaiḥ
with arrows
prāsa-mudgara-tomaraiḥ
with barbed missiles, mallets and lances.
Many hundreds and thousands of demons, demi-demons, Yakṣas, Rākṣasas [man-eaters] and others, headed by Sumāli and Māli, resisted the armies of King Indra, which even death personified cannot easily overcome. Among the demons were Namuci, Śambara, Anarvā, Dvimūrdhā, Ṛṣabha, Asura, Hayagrīva, Śaṅkuśirā, Vipracitti, Ayomukha, Pulomā, Vṛṣaparvā, Praheti, Heti and Utkala. Roaring tumultuously and fearlessly like lions, these invincible demons, all dressed in golden ornaments, gave pain to the demigods with weapons like clubs, bludgeons, arrows, barbed darts, mallets and lances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thousands of ferocious, fearless Daityas, Dānavas, Yakṣas, Rākṣasas, such as Namuci, Śambara, Anarvā, Dvimūrdhā, Ṛṣabha, Asura, Hayagrīva, Śaṅkuśirā, Vipracitti, Ayomukha, Pulomā, Vṛṣaparvā, Praheti, Heti and Utkala, headed by Sumāli and Māli, clad in gold, roaring like lions, resisted the armies of King Indra, which even death personified could not easily overcome. They attacked with clubs, bludgeons, arrows, barbed darts, mallets and lances.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.10.23

↗
శూలై: పరశ్వధై: ఖడ్‌గై: శతఘ్నీభిర్భుశుణ్డిభి: । సర్వతోఽవాకిరన్ శస్త్రైరస్త్రైశ్చ విబుధర్షభాన్ ॥ ౨౩ ॥
śūlaiḥ paraśvadhaiḥ khaḍgaiḥ
[shoolaih parashvadhaih khadgaih]
śataghnībhir bhuśuṇḍibhiḥ
[shataghneebhir bhushundibhih]
sarvato ’vākiran śastrair
[sarvato ’vaakiran shastrair]
astraiś ca vibudharṣabhān
[astraish cha vibudharshabhaan]
Word-for-word
śūlaiḥ — by spears paraśvadhaiḥ — by axes khaḍgaiḥ — by swords śataghnībhiḥ — by śataghnīs bhuśuṇḍibhiḥ — by bhuśuṇḍis sarvataḥ — all around avākiran — scattered śastraiḥ — with weapons astraiḥ — with arrows ca — and vibudha-ṛṣabhān — the chiefs of the demigods.
Blended reading (Sanskrit + English inline)
śūlaiḥ paraśvadhaiḥ khaḍgaiḥ
śūlaiḥ
by spears
paraśvadhaiḥ
by axes
khaḍgaiḥ
by swords
śataghnībhir bhuśuṇḍibhiḥ
śataghnībhiḥ
by śataghnīs
bhuśuṇḍibhiḥ
by bhuśuṇḍis
sarvato ’vākiran śastrair
sarvataḥ
all around
astraiś ca vibudharṣabhān
avākiran
scattered
śastraiḥ
with weapons
astraiḥ
with arrows
ca
and
vibudha-ṛṣabhān
the chiefs of the demigods.
Armed with lances, tridents, axes, swords and other weapons like śataghnīs and bhuśuṇḍis, the demons attacked from different directions and scattered all the chiefs of the demigod armies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Armed with lances, tridents, axes, swords, śataghnīs and bhuśuṇḍis, the demons scattered the chiefs of the devatās. Śataghnī is a weapon four hastas in length with iron spikes. Bhuṣuṇḍī is a weapon with prominently arranged iron spikes.
📝 My note

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Śrīmad-Bhāgavatam 6.10.24

↗
న తేఽద‍ృశ్యన్త సఞ్ఛన్నా: శరజాలై: సమన్తత: । పుఙ్ఖానుపుఙ్ఖపతితైర్జ్యోతీంషీవ నభోఘనై: ॥ ౨౪ ॥
na te ’dṛśyanta saṣchannāḥ
[na te ’drishyanta sashchannaah]
śara-jālaiḥ samantataḥ
[shara-jaalaih samantatah]
puṅkhānupuṅkha-patitair
[punkhaanupunkha-patitair]
jyotīṁṣīva nabho-ghanaiḥ
[jyoteemsheeva nabho-ghanaih]
Word-for-word
na — not te — they (the demigods) adṛśyanta — were seen saṣchannāḥ — being completely covered śara-jālaiḥ — by networks of arrows samantataḥ — all around puṅkha-anupuṅkha — one arrow after another patitaiḥ — falling jyotīṁṣi iva — like the stars in the sky nabhaḥ-ghanaiḥ — by the dense clouds.
Blended reading (Sanskrit + English inline)
na te ’dṛśyanta saṣchannāḥ
na
not
te
they (the demigods)
adṛśyanta
were seen
saṣchannāḥ
being completely covered
śara-jālaiḥ samantataḥ
śara-jālaiḥ
by networks of arrows
samantataḥ
all around
puṅkhānupuṅkha-patitair
puṅkha-anupuṅkha
one arrow after another
patitaiḥ
falling
jyotīṁṣīva nabho-ghanaiḥ
jyotīṁṣi iva
like the stars in the sky
nabhaḥ-ghanaiḥ
by the dense clouds.
As the stars in the sky cannot be seen when covered by dense clouds, the demigods, being completely covered by networks of arrows falling upon them one after another, could not be seen.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As the stars cannot be seen when covered by dense clouds, the devatās, being completely covered by networks of arrows falling upon them one after another, could not be seen. Puṅkha is the feathered end of the arrow. The arrows fell so that one arrow head followed exactly next to the feathered end of the previous arrow. Though the arrows covered the devatās like clouds covering the stars, the arrows could not touch the devatās, just as the clouds do not touch the stars.
📝 My note

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Śrīmad-Bhāgavatam 6.10.25

↗
న తే శస్త్రాస్త్రవర్షౌఘా హ్యాసేదు: సురసైనికాన్ । ఛిన్నా: సిద్ధపథే దేవైర్లఘుహస్తై: సహస్రధా ॥ ౨౫ ॥
na te śastrāstra-varṣaughā
[na te shastraastra-varshaughaa]
hy āseduḥ sura-sainikān
[hy aaseduh sura-sainikaan]
chinnāḥ siddha-pathe devair
[chinnaah siddha-pathe devair]
laghu-hastaiḥ sahasradhā
[laghu-hastaih sahasradhaa]
Word-for-word
na — not te — those śastra-astra-varṣa-oghāḥ — showers of arrows and other weapons hi — indeed āseduḥ — reached sura-sainikān — the armies of the demigods chinnāḥ — cut siddha-pathe — in the sky devaiḥ — by the demigods laghu-hastaiḥ — quick-handed sahasradhā — into thousands of pieces.
Blended reading (Sanskrit + English inline)
na te śastrāstra-varṣaughā
na
not
te
those
śastra-astra-varṣa-oghāḥ
showers of arrows and other weapons
hy āseduḥ sura-sainikān
chinnāḥ siddha-pathe devair
hi
indeed
laghu-hastaiḥ sahasradhā
āseduḥ
reached
sura-sainikān
the armies of the demigods
chinnāḥ
cut
siddha-pathe
in the sky
devaiḥ
by the demigods
laghu-hastaiḥ
quick-handed
sahasradhā
into thousands of pieces.
The showers of various weapons and arrows released to kill the soldiers of the demigods did not reach them because the demigods, acting quickly, cut the weapons into thousands of pieces in the sky.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The showers of various weapons and arrows released to kill the soldiers of the devatās did not reach them because the devatās, acting quickly, cut the weapons into thousands of pieces in the sky.
📝 My note

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Śrīmad-Bhāgavatam 6.10.26

↗
అథ క్షీణాస్త్రశస్త్రౌఘా గిరిశ‍ృఙ్గద్రుమోపలై: । అభ్యవర్షన్ సురబలం చిచ్ఛిదుస్తాంశ్చ పూర్వవత్ ॥ ౨౬ ॥
atha kṣīṇāstra-śastraughā
[atha ksheenaastra-shastraughaa]
giri-śṛṅga-drumopalaiḥ
[giri-shringa-drumopalaih]
abhyavarṣan sura-balaṁ
[abhyavarshan sura-balam]
cicchidus tāṁś ca pūrvavat
[chichchidus taamsh cha poorvavat]
Word-for-word
atha — thereupon kṣīṇa — being reduced astra — of the arrows released by mantras śastra — and weapons oghāḥ — the multitudes giri — of mountains śṛṅga — with the peaks druma — with trees upalaiḥ — and with stones abhyavarṣan — showered sura-balam — the soldiers of the demigods cicchiduḥ — broke to pieces tān — them ca — and pūrva-vat — as before.
Blended reading (Sanskrit + English inline)
atha kṣīṇāstra-śastraughā
atha
thereupon
kṣīṇa
being reduced
astra
of the arrows released by mantras
śastra
and weapons
oghāḥ
the multitudes
giri-śṛṅga-drumopalaiḥ
giri
of mountains
śṛṅga
with the peaks
druma
with trees
upalaiḥ
and with stones
abhyavarṣan sura-balaṁ
abhyavarṣan
showered
sura-balam
the soldiers of the demigods
cicchidus tāṁś ca pūrvavat
cicchiduḥ
broke to pieces
tān
them
ca
and
pūrva-vat
as before.
As their weapons and mantras decreased, the demons began showering mountain peaks, trees and stones upon the demigod soldiers, but the demigods were so powerful and expert that they nullified all these weapons by breaking them to pieces in the sky as before.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As their weapons decreased, the demons began showering mountain peaks, trees and stones upon the devatās’ soldiers, but the devatās cut them to pieces in the sky as before.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.10.27

↗
తానక్షతాన్ స్వస్తిమతో నిశామ్య శస్త్రాస్త్రపూగైరథ వృత్రనాథా: । ద్రుమైర్ద‍ృషద్భ‍ిర్వివిధాద్రిశ‍ృఙ్గై రవిక్షతాంస్తత్రసురిన్ద్రసైనికాన్ ॥ ౨౭ ॥
tān akṣatān svastimato niśāmya
[taan akshataan svastimato nishaamya]
śastrāstra-pūgair atha vṛtra-nāthāḥ
[shastraastra-poogair atha vritra-naathaah]
drumair dṛṣadbhir vividhādri-śṛṅgair
[drumair drishadbhir vividhaadri-shringair]
avikṣatāṁs tatrasur indra-sainikān
[avikshataams tatrasur indra-sainikaan]
Word-for-word
tān — them (the soldiers of the demigods) akṣatān — not injured svasti-mataḥ — being very healthy niśāmya — seeing śastra-astra-pūgaiḥ — by the bunches of weapons and mantras atha — thereupon vṛtra-nāthāḥ — the soldiers led by Vṛtrāsura drumaiḥ — by the trees dṛṣadbhiḥ — by the stones vividha — various adri — of mountains śṛṅgaiḥ — by the peaks avikṣatān — not injured tatrasuḥ — became afraid indra-sainikān — the soldiers of King Indra.
Blended reading (Sanskrit + English inline)
tān akṣatān svastimato niśāmya
tān
them (the soldiers of the demigods)
akṣatān
not injured
svasti-mataḥ
being very healthy
niśāmya
seeing
śastrāstra-pūgair atha vṛtra-nāthāḥ
śastra-astra-pūgaiḥ
by the bunches of weapons and mantras
atha
thereupon
vṛtra-nāthāḥ
the soldiers led by Vṛtrāsura
drumair dṛṣadbhir vividhādri-śṛṅgair
drumaiḥ
by the trees
dṛṣadbhiḥ
by the stones
vividha
various
adri
of mountains
śṛṅgaiḥ
by the peaks
avikṣatāṁs tatrasur indra-sainikān
avikṣatān
not injured
tatrasuḥ
became afraid
indra-sainikān
the soldiers of King Indra.
When the soldiers of the demons, commanded by Vṛtrāsura, saw that the soldiers of King Indra were quite well, having not been injured at all by their volleys of weapons, not even by the trees, stones and mountain peaks, the demons were very much afraid.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the soldiers of Vṛtrāsura saw that the soldiers of King Indra were quite well, uninjured at all by their volleys of weapons, not harmed by trees, stones and mountain peaks, the demons became afraid. Niśāmya means seeing. Tatrasuḥ means they became afraid.
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Śrīmad-Bhāgavatam 6.10.28

↗
సర్వే ప్రయాసా అభవన్ విమోఘా: కృతా: కృతా దేవగణేషు దైత్యై: । కృష్ణానుకూలేషు యథా మహత్సు క్షుద్రై: ప్రయుక్తా ఊషతీ రూక్షవాచ: ॥ ౨౮ ॥
sarve prayāsā abhavan vimoghāḥ
[sarve prayaasaa abhavan vimoghaah]
kṛtāḥ kṛtā deva-gaṇeṣu daityaiḥ
[kritaah kritaa deva-ganeshu daityaih]
kṛṣṇānukūleṣu yathā mahatsu
[krishnaanukooleshu yathaa mahatsu]
kṣudraiḥ prayuktā ūṣatī rūkṣa-vācaḥ
[kshudraih prayuktaa ooshatee rooksha-vaachah]
Word-for-word
sarve — all prayāsāḥ — endeavors abhavan — were vimoghāḥ — futile kṛtāḥ — performed kṛtāḥ — again performed deva-gaṇeṣu — unto the demigods daityaiḥ — by the demons kṛṣṇa-anukūleṣu — who were always protected by Kṛṣṇa yathā — just as mahatsu — unto the Vaiṣṇavas kṣudraiḥ — by insignificant persons prayuktāḥ — used ūṣatīḥ — unfavorable rūkṣa — rough vācaḥ — words.
Blended reading (Sanskrit + English inline)
sarve prayāsā abhavan vimoghāḥ
sarve
all
prayāsāḥ
endeavors
abhavan
were
vimoghāḥ
futile
kṛtāḥ kṛtā deva-gaṇeṣu daityaiḥ
kṛtāḥ
performed
kṛtāḥ
again performed
deva-gaṇeṣu
unto the demigods
daityaiḥ
by the demons
kṛṣṇānukūleṣu yathā mahatsu
kṛṣṇa-anukūleṣu
who were always protected by Kṛṣṇa
yathā
just as
mahatsu
unto the Vaiṣṇavas
kṣudraiḥ prayuktā ūṣatī rūkṣa-vācaḥ
kṣudraiḥ
by insignificant persons
prayuktāḥ
used
ūṣatīḥ
unfavorable
rūkṣa
rough
vācaḥ
words.
When insignificant persons use rough words to cast false, angry accusations against saintly persons, their fruitless words do not disturb the great personalities. Similarly, all the efforts of the demons against the demigods, who were favorably situated under the protection of Kṛṣṇa, were futile.
Purport

There is a Bengali saying that if a vulture curses a cow to die, the curse will not be effective. Similarly, accusations made by demoniac persons against devotees of Kṛṣṇa cannot have any effect. The demigods are devotees of Lord Kṛṣṇa, and therefore the curses of the demons were futile.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as rough words pronounced by low persons are futile against saintly persons, all the efforts of the demons against the devatās under the protection of Kṛṣṇa were futile. Uṣati should be uṣatyaḥ (harsh speech), expressing misfortune, such as saying again and again to the Vaiṣṇavas, “You should die immediately.” Rukṣa means abusive speech such as “Ah! What a low person you are!”
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.10.29

↗
తే స్వప్రయాసం వితథం నిరీక్ష్య హరావభక్తా హతయుద్ధదర్పా: । పలాయనాయాజిముఖే విసృజ్య పతిం మనస్తే దధురాత్తసారా: ॥ ౨౯ ॥
te sva-prayāsaṁ vitathaṁ nirīkṣya
[te sva-prayaasam vitatham nireekshya]
harāv abhaktā hata-yuddha-darpāḥ
[haraav abhaktaa hata-yuddha-darpaah]
palāyanāyāji-mukhe visṛjya
[palaayanaayaaji-mukhe visrijya]
patiṁ manas te dadhur ātta-sārāḥ
[patim manas te dadhur aatta-saaraah]
Word-for-word
te — they (the demons) sva-prayāsam — their own endeavors vitatham — fruitless nirīkṣya — seeing harau abhaktāḥ — the asuras, those who are not devotees of the Supreme Personality of Godhead hata — defeated yuddha-darpāḥ — their pride in fighting palāyanāya — for leaving the battlefield āji-mukhe — in the very beginning of the battle visṛjya — leaving aside patim — their commander, Vṛtrāsura manaḥ — their minds te — all of them dadhuḥ — gave ātta-sārāḥ — whose prowess was taken away.
Blended reading (Sanskrit + English inline)
te sva-prayāsaṁ vitathaṁ nirīkṣya
te
they (the demons)
sva-prayāsam
their own endeavors
vitatham
fruitless
nirīkṣya
seeing
harāv abhaktā hata-yuddha-darpāḥ
harau abhaktāḥ
the asuras, those who are not devotees of the Supreme Personality of Godhead
hata
defeated
yuddha-darpāḥ
their pride in fighting
palāyanāya
for leaving the battlefield
palāyanāyāji-mukhe visṛjya
āji-mukhe
in the very beginning of the battle
visṛjya
leaving aside
patiṁ manas te dadhur ātta-sārāḥ
patim
their commander, Vṛtrāsura
manaḥ
their minds
te
all of them
dadhuḥ
gave
ātta-sārāḥ
whose prowess was taken away.
The asuras, who are never devotees of Lord Kṛṣṇa, the Supreme Personality of Godhead, lost their pride in fighting when they found all their endeavors futile. Leaving aside their leader even in the very beginning of the fight, they decided to flee because all their prowess had been taken away by the enemy.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The demons, since they were not devotees of Lord, saw that their endeavors were fruitless. Their pride in fighting gone, their prowess dissipated, they left their leader even in the very beginning of the fight, and made up their minds to flee.
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Śrīmad-Bhāgavatam 6.10.30

↗
వృత్రోఽసురాంస్తాననుగాన్ మనస్వీ ప్రధావత: ప్రేక్ష్య బభాష ఏతత్ । పలాయితం ప్రేక్ష్య బలం చ భగ్నం భయేన తీవ్రేణ విహస్య వీర: ॥ ౩౦ ॥
vṛtro ’surāṁs tān anugān manasvī
[vritro ’suraams taan anugaan manasvee]
pradhāvataḥ prekṣya babhāṣa etat
[pradhaavatah prekshya babhaasha etat]
palāyitaṁ prekṣya balaṁ ca bhagnaṁ
[palaayitam prekshya balam cha bhagnam]
bhayena tīvreṇa vihasya vīraḥ
[bhayena teevrena vihasya veerah]
Word-for-word
vṛtraḥ — Vṛtrāsura, the commander of the demons asurān — all the demons tān — them anugān — his followers manasvī — the great-minded pradhāvataḥ — fleeing prekṣya — observing babhāṣa — spoke etat — this palāyitam — fleeing prekṣya — seeing balam — army ca — and bhagnam — broken bhayena — out of fear tīvreṇa — intense vihasya — smiling vīraḥ — the great hero.
Blended reading (Sanskrit + English inline)
vṛtro ’surāṁs tān anugān manasvī
vṛtraḥ
Vṛtrāsura, the commander of the demons
asurān
all the demons
pradhāvataḥ prekṣya babhāṣa etat
tān
them
anugān
his followers
manasvī
the great-minded
pradhāvataḥ
fleeing
palāyitaṁ prekṣya balaṁ ca bhagnaṁ
prekṣya
observing
babhāṣa
spoke
etat
this
palāyitam
fleeing
prekṣya
seeing
balam
army
ca
and
bhagnam
broken
bhayena tīvreṇa vihasya vīraḥ
bhayena
out of fear
tīvreṇa
intense
vihasya
smiling
vīraḥ
the great hero.
Seeing his army broken and all the asuras, even those known as great heroes, fleeing the battlefield out of intense fear, Vṛtrāsura, who was truly a great-minded hero, smiled and spoke the following words.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing the strength of his army broken and seeing the demons and their followers fleeing out of intense fear, intelligent, brave Vṛṭra, smiling, then spoke these words.
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Śrīmad-Bhāgavatam 6.10.31

↗
కాలోపపన్నాం రుచిరాం మనస్వినాం జగాద వాచం పురుషప్రవీర: । హే విప్రచిత్తే నముచే పులోమన్ మయానర్వఞ్ఛమ్బర మే శ‍ృణుధ్వమ్ ॥ ౩౧ ॥
kālopapannāṁ rucirāṁ manasvināṁ
[kaalopapannaam ruchiraam manasvinaam]
jagāda vācaṁ puruṣa-pravīraḥ
[jagaada vaacham purusha-praveerah]
he vipracitte namuce puloman
[he viprachitte namuche puloman]
mayānarvaṣ chambara me śṛṇudhvam
[mayaanarvash chambara me shrinudhvam]
Word-for-word
kāla-upapannām — suitable to the time and circumstances rucirām — very beautiful manasvinām — to the great, deep-minded personalities jagāda — spoke vācam — words puruṣa-pravīraḥ — the hero among heroes, Vṛtrāsura he — O vipracitte — Vipracitti namuce — O Namuci puloman — O Pulomā maya — O Maya anarvan — O Anarvā śambara — O Śambara me — from me śṛṇudhvam — please hear.
Blended reading (Sanskrit + English inline)
kālopapannāṁ rucirāṁ manasvināṁ
kāla-upapannām
suitable to the time and circumstances
rucirām
very beautiful
manasvinām
to the great, deep-minded personalities
jagāda vācaṁ puruṣa-pravīraḥ
jagāda
spoke
vācam
words
puruṣa-pravīraḥ
the hero among heroes, Vṛtrāsura
he vipracitte namuce puloman
he
O
vipracitte
Vipracitti
namuce
O Namuci
puloman
O Pulomā
mayānarvaṣ chambara me śṛṇudhvam
maya
O Maya
anarvan
O Anarvā
śambara
O Śambara
me
from me
śṛṇudhvam
please hear.
According to his position and the time and circumstances, Vṛtrāsura, the hero among heroes, spoke words that were much to be appreciated by thoughtful men. He called to the heroes of the demons, “O Vipracitti! O Namuci! O Pulomā! O Maya, Anarvā and Śambara! Please hear me and do not flee.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Vṛtrāsura, the hero among heroes, spoke pleasing, wise words suitable to the time. "O Vipracitti! O Namuci! O Pulomā! O Maya, Anarvā and Śambara! Please hear me!”
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Śrīmad-Bhāgavatam 6.10.32

↗
జాతస్య మృత్యుర్ధ్రువ ఏవ సర్వత: ప్రతిక్రియా యస్య న చేహ క్లృప్తా । లోకో యశశ్చాథ తతో యది హ్యముం కో నామ మృత్యుం న వృణీత యుక్తమ్ ॥ ౩౨ ॥
jātasya mṛtyur dhruva eva sarvataḥ
[jaatasya mrityur dhruva eva sarvatah]
pratikriyā yasya na ceha kḷptā
[pratikriyaa yasya na cheha klriptaa]
loko yaśaś cātha tato yadi hy amuṁ
[loko yashash chaatha tato yadi hy amum]
ko nāma mṛtyuṁ na vṛṇīta yuktam
[ko naama mrityum na vrineeta yuktam]
Word-for-word
jātasya — of one who has taken birth (all living beings) mṛtyuḥ — death dhruvaḥ — inevitable eva — indeed sarvataḥ — everywhere in the universe pratikriyā — counteraction yasya — of which na — not ca — also iha — in this material world kḷptā — devised lokaḥ — promotion to higher planets yaśaḥ — reputation and glory ca — and atha — then tataḥ — from that yadi — if hi — indeed amum — that kaḥ — who nāma — indeed mṛtyum — death na — not vṛṇīta — would accept yuktam — suitable.
Blended reading (Sanskrit + English inline)
jātasya mṛtyur dhruva eva sarvataḥ
jātasya
of one who has taken birth (all living beings)
mṛtyuḥ
death
dhruvaḥ
inevitable
eva
indeed
sarvataḥ
everywhere in the universe
pratikriyā yasya na ceha kḷptā
pratikriyā
counteraction
yasya
of which
na
not
loko yaśaś cātha tato yadi hy amuṁ
ca
also
iha
in this material world
kḷptā
devised
lokaḥ
promotion to higher planets
yaśaḥ
reputation and glory
ca
and
atha
then
ko nāma mṛtyuṁ na vṛṇīta yuktam
tataḥ
from that
yadi
if
hi
indeed
amum
that
kaḥ
who
nāma
indeed
mṛtyum
death
na
not
vṛṇīta
would accept
yuktam
suitable.
Vṛtrāsura said: All living entities who have taken birth in this material world must die. Surely, no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it. Under the circumstances, death being inevitable, if one can gain promotion to the higher planetary systems and be always celebrated here by dying a suitable death, what man will not accept such a glorious death?
Purport

If by dying one can be elevated to the higher planetary systems and be ever-famous after his death, who is so foolish that he will refuse such a glorious death? Similar advice was also given by Kṛṣṇa to Arjuna. “My dear Arjuna,” the Lord said, “do not desist from fighting. If you gain victory in the fight, you will enjoy a kingdom, and even if you die you will be elevated to the heavenly planets.” Everyone should be ready to die while performing glorious deeds. A glorious person is not meant to meet death like cats and dogs.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For those who have taken birth, death, for which no remedy has been created in this world, is certain. If one were to attain Svarga and fame, who would not accept such a death? If there will be fame and Svarga after death, it is this (amum) death is proper.
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Śrīmad-Bhāgavatam 6.10.33

↗
ద్వౌ సమ్మతావిహ మృత్యూ దురాపౌ యద్ బ్రహ్మసన్ధారణయా జితాసు: । కలేవరం యోగరతో విజహ్యాద్ యదగ్రణీర్వీరశయేఽనివృత్త: ॥ ౩౩ ॥
dvau sammatāv iha mṛtyū durāpau
[dvau sammataav iha mrityoo duraapau]
yad brahma-sandhāraṇayā jitāsuḥ
[yad brahma-sandhaaranayaa jitaasuh]
kalevaraṁ yoga-rato vijahyād
[kalevaram yoga-rato vijahyaad]
yad agraṇīr vīra-śaye ’nivṛttaḥ
[yad agraneer veera-shaye ’nivrittah]
Word-for-word
dvau — two sammatau — approved (by śāstra and great personalities) iha — in this world mṛtyū — deaths durāpau — extremely rare yat — which brahma-sandhāraṇayā — with concentration on Brahman, Paramātmā or Parabrahma, Kṛṣṇa jita-asuḥ — controlling the mind and senses kalevaram — the body yoga-rataḥ — being engaged in the performance of yoga vijahyāt — one may leave yat — which agraṇīḥ — taking the lead vīra-śaye — on the battlefield anivṛttaḥ — not turning back.
Blended reading (Sanskrit + English inline)
dvau sammatāv iha mṛtyū durāpau
dvau
two
sammatau
approved (by śāstra and great personalities)
iha
in this world
mṛtyū
deaths
durāpau
extremely rare
yad brahma-sandhāraṇayā jitāsuḥ
yat
which
brahma-sandhāraṇayā
with concentration on Brahman, Paramātmā or Parabrahma, Kṛṣṇa
jita-asuḥ
controlling the mind and senses
kalevaraṁ yoga-rato vijahyād
kalevaram
the body
yoga-rataḥ
being engaged in the performance of yoga
vijahyāt
one may leave
yad agraṇīr vīra-śaye ’nivṛttaḥ
yat
which
agraṇīḥ
taking the lead
vīra-śaye
on the battlefield
anivṛttaḥ
not turning back.
There are two ways to meet a glorious death, and both are very rare. One is to die after performing mystic yoga, especially bhakti-yoga, by which one can control the mind and living force and die absorbed in thought of the Supreme Personality of Godhead. The second is to die on the battlefield, leading the army and never showing one’s back. These two kinds of death are recommended in the śāstra as glorious.
Purport

Thus end the Bhaktivedanta purports of the Sixth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Battle Between the Demigods and Vṛtrāsura.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There are two approved ways to die, and both are very rare. One is to give up the body by engaging in yoga, with control of the life airs, concentrating on Brahman; the other way is to die on the battlefield, leading the army and never showing one's back. Vīra-śaye means “on the battlefield.” Anivṛttaḥ means “facing the enemy.” Thus ends the commentary on the Tenth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Eleven The Plea of Vṛtrāsura 6.11: The Transcendental Qualities of Vṛtrāsura 11. The Transcendental Qualities of Vṛtrāsura 6.11 Summary This chapter describes Vṛtrāsura's great qualities. When the prominent commanders of the demons fled, not hearing Vṛtrāsura's advice. Vṛtrāsura condemned them all as cowards. Speaking very bravely, he stood alone to face the demigods. When the demigods saw Vṛtrāsura's attitude, they were so afraid that they practically fainted, and Vṛtrāsura began trampling them down. Unable to tolerate this, Indra, the King of the demigods, threw his club at Vṛtrāsura, but Vṛtrāsura was such a great hero that he easily caught the club with his left hand and used it to beat Indra's elephant. Struck by the blow of Vṛtrāsura, the elephant was pushed back fourteen yards and fell, with Indra on its back. King Indra had first accepted Viśvarūpa as his priest and thereafter killed him. Reminding Indra of his heinous activities, Vṛtrāsura said, "If one is a devotee of the Supreme Personality of Godhead, Lord Viṣṇu, and depends on Lord Viṣṇu in every respect, then victory, opulence and peace of mind are all inevitably available. Such a person has nothing for which to aspire in the three worlds. The Supreme Lord is so kind that He especially favors such a devotee by not giving him opulence that will hamper his devotional service. Therefore I wish to give up everything for the service of the Lord. I wish always to chant the glories of the Lord and engage in His service. Let me become unattached to my worldly family and make friendships with the devotees of the Lord. I do not desire to be promoted to the higher planetary systems, even to Dhruvaloka or Brahmaloka, nor do I desire an unconquerable position within this material world. I have no need for such things."
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