Canto
6
Chapter 10: The Battle Between the Demigods and Vritrâsura
(1) The son of Vyâsa said: 'After thus having instructed Indra disappeared the Supreme Lord Hari, the Original Cause of the cosmic manifestation, then and there from before the eyes of the devoted. (2) When the son of Atharvâ [Dadhîci], the saint, as was told was beseeched by the godly, said the great personality, slightly amused, with a smile the following, o son of Bharata. (3) 'All of you, don't you know, o godly ones, that all embodied beings when they die have to suffer an unbearable agony that takes away the consciousness? (4) All souls struggle to remain alive, holding the bodies they desired in this world very dear; who would be willing to deliver that body, even if it were demanded by Lord Vishnu?'
(5) The godly said: 'What would there be so difficult to give up, o brahmin, for persons as great as your holiness, hailed by all and merciful towards all? (6) People in need surely won't ask a thing from others when they know that they are in trouble, nor would people capable of giving deny the ones in need anything, when they would know of their difficulties.'
(7) The great saint said: 'In consideration of my wish to hear from you what according the opposition, as contained in your retort, would be the dharma, will I, for you, have to give up this dear body which sooner or later would leave me anyway. (8) Anyone who by the impermanence of the body o Lords, would not be of dharma endeavoring with mercy for all, is an infamous person, a person pitiable even to the creatures immobile! [see also the S'rî S'rî Shadgosvâmî-ashthaka]. (9) By the meritorious that are celebrated is this much recognized as the imperishable dharma: dharmic is the soul that laments over the distress of other living beings and feels happy upon their happiness. (10) Away with the misery, away with the tribulation; because a physical body can perish any moment and be eaten by the jackals wouldn't it help to hold on to it, it is not there for myself - to that what is his own and to the ones he knows, is a mortal there with his body in order to give his life [see also S.B. 10.22: 35].'
(11) The son of Vyâsa said: 'Thus decided on the right course of action gave Dadhîci, the son of Atharvâ, up his body, sacrificing himself for the Supreme, the supreme Brahman, the Supreme Personality [compare: 1.13: 55]. (12) With the senses, life-air, mind and intelligence under control as someone who knows the reality, was he absorbed in trance liberated from bondage and left he, situated in the Supreme, from there, no longer taking notice of his material body [see also B.G. 8: 5]. (13-14) Thereafter took King Indra up the thunderbolt which by Vis'vakarmâ, empowered by the great sage [Dadhîci], had been manufactured. Suffused with the spiritual vigor of the Supreme Lord and harnessed with all the other gods, rode he out, shining on the back of Gajendra [his elephant] being offered prayers by the munis to the apparent pleasure of all the three worlds. (15) Vritrâsura surrounded by the asura chiefs and commanders was with great force attacked as the enemy, o King, like an angry Rudra did with Antaka [Yamarâja]. (16) What followed was a great and most ferocious battle between the sura, the divine, and the asura, the demoniac hordes, which took place at the bank of the [celestial] Narmadâ river at the onset of the first millennium [the Vaivasvata-manvantara] of Tretâ-yuga. (17-18) O King, when all the demoniac headed by Vritrâsura were confronted with the shining opulence of Indra the Heavenly King with the thunderbolt, the Rudras, the Vasus, the Âdityas, the As'vins, the Pitâs, the Vahnis, the Maruts, the Ribhus, the Sâdhyas and the Vis'vadevas, couldn't they bear the sight. (19-22) Namuci, S'ambara, Anarvâ, Dvimûrdhâ, Rishabha, Asura, Hayagrîva, S'ankus'irâ, Vipracitti, Ayomukha, Pulomâ, Vrishaparvâ, Praheti, Heti and Utkala and the hundreds and thousands of other Daityas, Danavas, Yakshas, Râkshasas and others headed by Sumâli and Mâli who were all dressed up with golden ornaments, drove back the front of Indra's army that even for death itself was difficult to approach. Fearlessly they furiously roaring like lions thereupon harassed with clubs, iron studded bludgeons, arrows, barbed missiles, mallets and lances. (23) With their array of spears, axes, swords, s'ataghnîs [catapults] and bhus'undis [winged missiles] drove they with their arrows apart all the chiefs of the divine forces. (24) Like stars in the sky covered by clouds, could they not be discerned, completely covered as they were by the downpour of arrows that from all sides in waves fell upon them. (25) But the showers of arrows and other weapons didn't reach the armies of the enlightened because the demigods quickly cut them midair into thousands of pieces. (26) Thereupon running out of arrows and weapons showered they a multitude of mountain peaks, trees and stones that, as before, were fragmented by the sura forces.(27) Upon seeing that they fared quite well under the load of weapons and mantras and that none was harmed by the trees, the stones and the different mountainpeaks either, became the troops led by Vritrâsura very afraid of the soldiers of Indra. (28) All their endeavors, of time and again waging against the demigods who enjoyed the favor of Krishna, ran futile, just as the rugged words do which by little men are used to abuse the great. (29) They, of no devotion unto the Lord, upon seeing their endeavors fruitless, were defeated in their pride as fighters and left the battlefield, abandoning, when the battle had just begun, the commander to inspire them but whose prowess was nullified.
(30) Vritra seeing how his followers the demons were fleeing and how his army was broken and scared away, spoke as a broad-minded hero with a big grin the following. (31) Befitting the time and circumstances pronounced the hero of heroes words of appeal to the greatest minds: 'O Vipracitti! O Namuci! O Pulomâ! O Maya, Anarvâ and S'ambara! Please listen to me. (32) All that are born have inevitably to face death wherever they might exist in the universe; there is no way to counter that in this world which offers someone the opportunity to reach a better world and be glorious. Considering this indeed to be the case, who wouldn't accept a suitable way to die? (33) There are two approved ways to die with honor in this world, and both are very rare. One is to be allowed to leave the body when one, engaged in yoga, in controlling the mind and senses concentrates on Brahman, and the other is to take the lead on the battlefield and never turn one's back.'
Second edition, loaded May 1, 2007.
Source texts:
The Battle Between the Demigods and Vritrâsura
The son of Vyâsa said: 'After thus having instructed Indra disappeared the Supreme Lord Hari, the Original Cause of the cosmic manifestation, then and there from before the eyes of the devoted.S'rî S'ukadeva Gosvâmî 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. (Vedabase)
When the son of Atharvâ [Dadhîci], the saint, as was told was beseeched by the godly, said the great personality, slightly amused, with a smile the following, o son of Bharata.
O King Parîkshit, following the Lord's instructions, the demigods approached Dadhîci, the son of Atharvâ. 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. (Vedabase)
'All of you, don't you know, o godly ones, that all embodied beings when they die have to suffer an unbearable agony that takes away the consciousness?
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? (Vedabase)
All souls struggle to remain alive, holding the bodies they desired in this world very dear; who would be willing to deliver that body, even if it were demanded by Lord Vishnu?'
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 Vishnu? (Vedabase)
The godly said: 'What would there be so difficult to give up, o brahmin, for persons as great as your holiness, hailed by all and merciful with each and everyone?
The demigods replied: O exalted brâhmana, 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. (Vedabase)
People in need surely won't ask a thing from others when they know that they are in trouble, nor would people capable of giving deny the ones in need anything, when they would know of their difficulties.'
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. (Vedabase)
The great saint said: 'In consideration of my wish to hear from you what according the opposition, as contained in your retort, would be the dharma, will I, for you, have to give up this dear body which sooner or later would leave me anyway.
The great sage Dadhîci 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. (Vedabase)
Anyone who by the impermanence of the body o Lords, would not be of dharma endeavoring with mercy for all, is an infamous person, a person pitiable even to the creatures immobile! [see also the S'rî S'rî Shadgosvâmî-ashthaka]
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. (Vedabase)
By the meritorious that are celebrated is this much recognized as the imperishable dharma: dharmic is the soul that laments over the distress of other living beings and feels happy upon their 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. (Vedabase)
Away with the misery, away with the tribulation; because a physical body can perish any moment and be eaten by the jackals wouldn't it help to hold on to it, it is not there for myself - to that what is his own and to the ones he knows, is a mortal there with his body in order to give his life [see also S.B. 10.22: 35].'
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. (Vedabase)
The son of Vyâsa said: 'Thus decided on the right course of action gave Dadhîci, the son of Atharvâ, up his body, sacrificing himself for the Supreme, the supreme Brahman, the Supreme Personality [compare: 1.13: 55].
S'rî S'ukadeva Gosvâmî said: Dadhîci Muni, the son of Atharvâ, 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. (Vedabase)
With the senses, life-air, mind and intelligence under control as someone who knows the reality, was he absorbed in trance liberated from bondage and left he, situated in the Supreme, from there, no longer taking notice of his material body [see also B.G. 8: 5].
Dadhîci 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. (Vedabase)
Thereafter took King Indra up the thunderbolt which by Vis'vakarmâ, empowered by the great sage [Dadhîci], had been manufactured. Suffused with the spiritual vigor of the Supreme Lord and harnessed with all the other gods, rode he out, shining on the back of Gajendra [his elephant] being offered prayers by the munis to the apparent pleasure of all the three worlds.
Thereafter, King Indra very firmly took up the thunderbolt manufactured by Vis'vakarmâ from the bones of Dadhîci. Charged with the exalted power of Dadhîci Muni and enlightened by the power of the Supreme Personality of Godhead, Indra rode on the back of his carrier, Airâvata, 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 Vritrâsura. (Vedabase)
Vritrâsura surrounded by the asura chiefs and commanders was with great force attacked as the enemy, o King, like an angry Rudra did with Antaka [Yamarâja].
My dear King Parîkshit, as Rudra, being very angry at Antaka [Yamarâja] had formerly run toward Antaka to kill him, Indra angrily and with great force attacked Vritrâsura, who was surrounded by the leaders of the demoniac armies. (Vedabase)Text 16
What followed was a great and most ferocious battle between the sura, the divine, and the asura, the demoniac hordes, which took place at the bank of the [celestial] Narmadâ river at the onset of the first millennium [the Vaivasvata-manvantara] of Tretâ-yuga.
Thereafter, at the end of Satya-yuga and the beginning of Tretâ-yuga, a fierce battle took place between the demigods and the demons on the bank of the Narmadâ. (Vedabase)
O King, when all the demoniac headed by Vritrâsura were confronted with the shining opulence of Indra the Heavenly King with the thunderbolt, the Rudras, the Vasus, the Âdityas, the As'vins, the Pitâs, the Vahnis, the Maruts, the Ribhus, the Sâdhyas and the Vis'vadevas, couldn't they bear the sight.
O King, when all the asuras came onto the battlefield, headed by Vritrâsura, they saw King Indra carrying the thunderbolt and surrounded by the Rudras, Vasus, Âdityas, As'vinî-kumâras, Pitâs, Vahnis, Maruts, Ribhus, Sâdhyas and Vis'vadevas. Surrounded by his company, Indra shone so brightly that his effulgence was intolerable to the demons. (Vedabase)
Namuci, S'ambara, Anarvâ, Dvimûrdhâ, Rishabha, Asura, Hayagrîva, S'ankus'irâ, Vipracitti, Ayomukha, Pulomâ, Vrishaparvâ, Praheti, Heti and Utkala and the hundreds and thousands of other Daityas, Danavas, Yakshas, Râkshasas and others headed by Sumâli and Mâli who were all dressed up with golden ornaments, drove back the front of Indra's army that even for death itself was difficult to approach. Fearlessly they furiously roaring like lions thereupon harassed with clubs, iron studded bludgeons, arrows, barbed missiles, mallets and lances.
Many hundreds and thousands of demons, demi-demons, Yakshas, Râkshasas [man-eaters] and others, headed by Sumâli and Mâli, resisted the armies of King Indra, which even death personified cannot easily overcome. Among the demons were Namuci, S'ambara, Anarvâ, Dvimûrdhâ, Rishabha, Asura, Hayagrîva, S'ankus'irâ, Vipracitti, Ayomukha, Pulomâ, Vrishaparvâ, 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. (Vedabase)
With their array of spears, axes, swords, s'ataghnîs [catapults] and bhus'undis [winged missiles] drove they with their arrows apart all the chiefs of the divine forces.
Armed with lances, tridents, axes, swords and other weapons like s'ataghnîs and bhus'undis, the demons attacked from different directions and scattered all the chiefs of the demigod armies. (Vedabase)
Like stars in the sky covered by clouds, could they not be discerned, completely covered as they were by the downpour of arrows that from all sides in waves fell upon them.
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. (Vedabase)
But the showers of arrows and other weapons didn't reach the armies of the enlightened because the demigods quickly cut them midair 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. (Vedabase)
Thereupon running out of arrows and weapons showered they a multitude of mountain peaks, trees and stones that, as before, were fragmented by the sura forces.
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. (Vedabase)
Upon seeing that they fared quite well under the load of weapons and mantras and that none was harmed by the trees, the stones and the different mountainpeaks either, became the troops led by Vritrâsura very afraid of the soldiers of Indra.
When the soldiers of the demons, commanded by Vritrâsura, 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. (Vedabase)
All their endeavors, of time and again waging against the demigods who enjoyed the favor of Krishna, ran futile, just as the rugged words do which by little men are used to abuse the great.
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 Krishna, were futile. (Vedabase)
They, of no devotion unto the Lord, upon seeing their endeavors fruitless, were defeated in their pride as fighters and left the battlefield, abandoning, when the battle had just begun, the commander to inspire them but whose prowess was nullified.
The asuras, who are never devotees of Lord Krishna, 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. (Vedabase)
Vritra seeing how his followers the demons were fleeing and how his army was broken and scared away, spoke as a broad-minded hero with a big grin the following.
Seeing his army broken and all the asuras, even those known as great heroes, fleeing the battlefield out of intense fear, Vritrâsura, who was truly a great-minded hero, smiled and spoke the following words. (Vedabase)
Befitting the time and circumstances pronounced the hero of heroes words of appeal to the greatest minds: 'O Vipracitti! O Namuci! O Pulomâ! O Maya, Anarvâ and S'ambara! Please listen to me.
According to his position and the time and circumstances, Vritrâsura, 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 Pulomâ! O Maya, Anarvâ and S'ambara! Please hear me and do not flee." (Vedabase)
All that are born have inevitably to face death wherever they might exist in the universe; there is no way to counter that in this world which offers someone the opportunity to reach a better world and be glorious. Considering this indeed to be the case, who wouldn't accept a suitable way to die?
Vritrâsura 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? (Vedabase)
There are two approved ways to die in this world, and both are very rare. One is to be allowed to leave the body when one, engaged in yoga, in controlling the mind and senses concentrates on Brahman, and the other is to take the lead on the battlefield and never turn one's 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 s'âstra as glorious. (Vedabase)
*10.22: 35 It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.
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