rule


 
 

Canto 6

Guru Puja

 


Chapter 10: The Battle Between the Demigods and Vritrâsura

(1) The son of Vyâsa said: 'The Supreme Lord Hari, the Original Cause of the cosmic manifestation, after thus having instructed Indra, then disappeared from the sight of the devoted souls. (2) When the son of Atharvâ [Dadhîci], the saint, as was told was beseeched by the godly souls, the great personality, slightly amused, with a smile said the following, oh son of Bharata. (3) 'Oh souls of God, do you not know that all embodied beings, when they die, have to suffer an unbearable, intense pain that takes away their consciousness? (4) All souls struggle to remain alive and the body they desired in this world is very dear to them. Who would be willing to give away his body, even if Lord Vishnu asked for it?'

(5) The gods said: 'What would there be too difficult, oh brahmin, for persons as great as your holiness, you whose virtues are sung by all and who are of mercy towards all? (6) People running after their self-interest do not know what trouble they cause to other people. If they would know they would not make their demands. But if one [knows about the misery of others and] is capable of giving, one will not say no [but comply].'

(7) The honorable saint said: 'I only reacted to hear from you what would be the dharma [in this matter]. I shall give up this dear body for you [though]. I sooner or later have to give it up anyway. (8) Anyone who with this impermanent body, oh Lords, not full of mercy for each and all endeavors for honorability and religious principles, is a person pitiable even to the immobile creatures [like the tolerant trees, see also the S'rî S'rî Shadgosvâmî-ashthaka]! (9) By the meritorious souls of renown this much is recognized as the imperishable dharma: dharmic is the soul who laments over the distress of other living beings and feels happy upon their happiness. (10) Away with the misery, away with the difficulty! Because a physical body can perish any moment and be eaten by the jackals, it would not help [to hold on to it], it is not there for myself - a mortal is there with his body [in order to give his life] for that what is his own [for what he stands for] and for those he knows [his relatives and friends, see also S.B. 10.22: 35].'

Indra on Iravati(11) The son of Vyâsa said: 'Thus decided on the right course of action, Dadhîci, the son of Atharvâ, gave up his body in sacrifice for the Supreme, the supreme Brahman, the Supreme Personality [compare 1.13: 55]. (12) The seer of the truth, with his senses, life air, mind and intelligence under control, being absorbed in trance in the Supreme, was liberated from his bondage and left the world no longer taking notice of his material body [see also B.G. 8: 5]. (13-14) King Indra thereafter took up the thunderbolt that was created by Vis'vakarmâ, that was empowered by the great sage [Dadhîci] and was suffused with the spiritual strength of the Supreme Lord. Together riding out with all the other gods while the munis offered prayers, he gloriously sat on the back of Gajendra [his elephant] 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, oh King, just like it happened when Rudra angrily attacked Antaka [Yamarâja]. (16) What followed was a great and most ferocious battle between the Sura, the divine hordes and the Asura, the demoniac hordes, that 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) Oh King, when the demons headed by Vritrâsura were confronted with the resplendent opulence of  both Indra, the Heavenly King with the thunderbolt, and the Rudras, Vasus, Âdityas, As'vins, Pitâs, Vahnis, Maruts,  Ribhus, Sâdhyas and Vis'vadevas, they could not 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 assailed their opponents with clubs, iron studded bludgeons, arrows, barbed missiles, mallets and lances. (23) The chiefs of the divine forces were from all sides covered by a shower of arrows, spears, axes, swords, s'ataghnîs and bhus'undis [different types of spiked weapons]. (24) Like stars in the sky covered by clouds, they could no longer be discerned, completely being covered by the downpour of projectiles that from all sides in waves fell upon them. (25) But the showers of arrows and other weapons did not reach the armies of the enlightened souls because the demigods quickly cut them midair into thousands of pieces. (26) Thereupon running out of arrows and weapons, the Sura forces were showered with a rain of mountain peaks, trees and stones. They were fragmented like before. (27) When the troops led by Vritrâsura saw that their enemy fared quite well under the load of weapons and mantras and that none of them was harmed by the trees, the stones and the different mountain peaks, they became afraid of Indra's soldiers. (28) All the Daitya endeavors of time and again waging against the demigods who enjoyed the favor of Krishna, were in vain, just as the rough words are of little men when they abuse great souls. (29) Upon seeing their endeavors fruitless, they who were not of devotion unto the Lord, defeated in their pride as fighters, left the battlefield and gave up the fight that had just begun. With their power nullified, they abandoned the commander [Vritrâsura] who had inspired them.

(30) Vritra, who saw his following of demons fleeing and his army broken by fear, spoke as a broad-minded hero with a big grin as follows. (31) Befitting the moment, the hero of heroes expressed himself in words that were even attractive to the greatest minds: 'Oh Vipracitti, Namuci and Pulomâ! Oh Maya, Anarvâ and S'ambara! Please listen to me. (32) All who are born inevitably have to face death, wherever they might exist in the universe. There is no way to counter that in this world, a world offering someone the opportunity to reach a better world and be glorious. When it is impossible to escape death, who then would not 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 controlling the mind and senses, concentrates on Brahman [Paramâtma and Bhagavân], and the other is to take the lead on the battlefield and never turn one's back [on the fight].'

 

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Third revised edition, loaded October 12, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Vyâsa said: 'The Supreme Lord Hari, the Original Cause of the cosmic manifestation, after thus having instructed Indra, then disappeared from the sight of the devoted souls.
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.  (Vedabase)

 

Text 2

When the son of Atharvâ [Dadhîci], the saint, as was told was beseeched by the godly souls, the great personality, slightly amused, with a smile said the following, oh son of Bharata.

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. (Vedabase)

 

Text 3

'Oh souls of God, do you not know that all embodied beings, when they die, have to suffer an unbearable, intense pain that takes away their consciousness?

'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? (Vedabase)

 

Text 4

All souls struggle to remain alive and the body they desired in this world is very dear to them. Who would be willing to give away his body, even if Lord Vishnu asked for it?'

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?' (Vedabase)

 

Text 5

The gods said: 'What would there be too difficult, oh brahmin, for persons as great as your holiness, you whose virtues are sung by all and who are of mercy towards all?

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? (Vedabase)

 

Text 6

People running after their self-interest do not know what trouble they cause to other people. If they would know they would not make their demands. But if one [knows about the misery of others and] is capable of giving, one will not say no [but comply].'

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.' (Vedabase)


Text 7

The honorable saint said: 'I only reacted to hear from you what would be the dharma [in this matter]. I shall give up this dear body for you [though]. I sooner or later have to give it up anyway.

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. (Vedabase)

 

Text 8

 Anyone who with this impermanent body, oh Lords, not full of mercy for each and all endeavors for honorability and religious principles, is a person pitiable even to the immobile creatures [like the tolerant trees, see also the S'rî S'rî Shadgosvâmî-ashthaka]!

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]. (Vedabase)

 

Text 9

By the meritorious souls of renown this much is recognized as the imperishable dharma: dharmic is the soul who laments over the distress of other living beings and feels happy upon their happiness.

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.  (Vedabase)

 

Text 10

Away with the misery, away with the difficulty! Because a physical body can perish any moment and be eaten by the jackals, it would not help [to hold on to it], it is not there for myself - a mortal is there with his body [in order to give his life] for that what is his own [for what he stands for] and for those he knows [his relatives and friends, see also S.B. 10.22: 35].'

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].' (Vedabase)

 

Text 11

The son of Vyâsa said: 'Thus decided on the right course of action, Dadhîci, the son of Atharvâ, gave up his body in sacrifice for the Supreme, the supreme Brahman, the Supreme Personality [compare 1.13: 55].

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]. (Vedabase)

   

Text 12

The seer of the truth, with his senses, life air, mind and intelligence under control, being absorbed in trance in the Supreme, was liberated from his bondage and left the world no longer taking notice of his material body [see also B.G. 8: 5].

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]. (Vedabase)

 

Text 13-14

King Indra thereafter took up the thunderbolt that was created by Vis'vakarmâ, that was empowered by the great sage [Dadhîci] and was suffused with the spiritual strength of the Supreme Lord. Together riding out with all the other gods while the munis offered prayers, he gloriously sat on the back of Gajendra [his elephant] to the apparent pleasure of all the three worlds.

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. (Vedabase)

 

Text 15

Vritrâsura, surrounded by the asura chiefs and commanders, was with great force attacked as the enemy, oh King, just like it happened when Rudra angrily attacked Antaka [Yamarâja].

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]. (Vedabase)
 
Text 16

What followed was a great and most ferocious battle between the Sura, the divine hordes and the Asura, the demoniac hordes, that took place at the bank of the [celestial] Narmadâ river at the onset of the first millennium [the Vaivasvata-manvantara] of Tretâ-yuga.

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. (Vedabase)

 

Text 17-18

Oh King, when the demons headed by Vritrâsura were confronted with the resplendent opulence of  both Indra, the Heavenly King with the thunderbolt, and the Rudras, Vasus, Âdityas, As'vins, Pitâs, Vahnis, Maruts,  Ribhus, Sâdhyas and Vis'vadevas, they could not bear the sight.

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. (Vedabase)

 

Text 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 assailed their opponents with clubs, iron studded bludgeons, arrows, barbed missiles, mallets and lances.

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. (Vedabase)

 

Text 23

The chiefs of the divine forces were from all sides covered by a shower of arrows, spears, axes, swords, s'ataghnîs and bhus'undis [different types of spiked weapons].

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. (Vedabase)

 

Text 24

Like stars in the sky covered by clouds, they could no longer be discerned, completely being covered by the downpour of projectiles that from all sides in waves fell upon them.

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. (Vedabase)

  

Text 25

But the showers of arrows and other weapons did not reach the armies of the enlightened souls because the demigods quickly cut them midair into thousands of pieces.

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. (Vedabase)

 

Text 26

Thereupon running out of arrows and weapons, the Sura forces were showered with a rain of mountain peaks, trees and stones. They were fragmented like before.

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. (Vedabase)

 

Text 27

When the troops led by Vritrâsura saw that their enemy fared quite well under the load of weapons and mantras and that none of them was harmed by the trees, the stones and the different mountain peaks, they became afraid of Indra's soldiers.

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. (Vedabase)

 

Text 28

All the Daitya endeavors of time and again waging against the demigods who enjoyed the favor of Krishna, were in vain, just as the rough words are of little men when they abuse great souls.

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. (Vedabase)

 

Text 29

Upon seeing their endeavors fruitless, they who were not of devotion unto the Lord, defeated in their pride as fighters, left the battlefield and gave up the fight that had just begun. With their power nullified, they abandoned the commander [Vritrâsura] who had inspired them.

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. (Vedabase)

 

Text 30

Vritra, who saw his following of demons fleeing and his army broken by fear, spoke as a broad-minded hero with a big grin as follows.

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. (Vedabase)

 

Text 31

Befitting the moment, the hero of heroes expressed himself in words that were even attractive to the greatest minds: 'Oh Vipracitti, Namuci and Pulomâ! Oh Maya, Anarvâ and S'ambara! Please listen to me.

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. (Vedabase)

 

Text 32

All who are born inevitably have to face death, wherever they might exist in the universe. There is no way to counter that in this world, a world offering someone the opportunity to reach a better world and be glorious. When it is impossible to escape death, who then would not accept a suitable way to die?

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? (Vedabase)

 

Text 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 controlling the mind and senses, concentrates on Brahman [Paramâtma and Bhagavân], and the other is to take the lead on the battlefield and never turn one's back [on the fight].'

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.' (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.

 

 

 

 

 

 Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture shows Indra carrying his weapons riding on his elephant. Source.
Production:
Filognostic Association of The Order of Time


 

  

 

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