श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: दशम: अध्याय: श्री शुक उवाच - Shree Shuka said - इन्द्रमेवं समादिश्य भगवान् विश्वभावन: ।
पश्यतामनिमेषाणां तत्रैवान्तर्दधे हरि: ॥१॥
इन्द्रम्-एवम् समादिश्य to Indra thus instructing
भगवान् विश्वभावन: The Lord, Protector of the world पश्यताम्-अनिमेषाणाम् as looked on the gods तत्र-एव-अन्तर्दधे हरि: there itself disappeared Shree Hari The Lord Hari, The Protector of the world, thus instructed Indra, and there itself disappeared as the gods looked on.


तथाभियाचितो देवै: ऋषिराथर्वणो महान् ।
मोदमान उवाचेदं प्रहसन्निव भारत ॥२॥
तथा-अभियाचित: देवै: thus solicited by the gods
ऋषि:-आथर्वण: महान् sage Aatharvana (Dadhichi) the great मोदमान: उवाच-इदम् jest fully, said this प्रहसन्-इव भारत laughing as if, O Bhaarata! (Pareekshit) O Pareekshita, thus solicited by the gods, the great sage Dadhichi jest fully and laughingly said this …..


अपि वृन्दारका यूयं न जानीथ शरीरिणाम् ।
संस्थायां यस्त्वभिद्रोहो दु:सहश्चेतनापह: ॥३॥
अपि वृन्दारका: यूयम् is it O gods! you all
न जानीथ शरीरिणाम् do not know of the embodied beings संस्थायाम् य:-तु-अभिद्रोह: at death (time) that indeed, pain दु:सह:-चेतना-अपह: unbearable, consciousness robbing O gods! Is it that you all are not aware of the unbearable pain to the embodied beings at the time of death which robs even their consciousness.


जिजेविषूणां जीवानामात्मा प्रेष्ठ इहेप्सित: ।
क उत्सहेत् तं दातुं भिक्षमाणाय विष्णवे ॥४॥
जिजेविषूणाम् जीवानाम्- eager to live, to the living beings
आत्मा प्रेष्ठ: इह-ईप्सित: the body is dearest, here and desired क: उत्सहेत् तम् दातुम् who would be enthusiastic that to give भिक्षमाणाय विष्णवे even if asked for by Vishnu The body is the dearest and most desired object of those living beings who are eager to survive. Who will be enthusiastic enough to give that even if asked for by Vishnu Himself?


देवा: ऊचु: - The gods replied - किं नु तद् दुस्त्यजं ब्रह्मन् पुंसां भूतानुकम्पिनाम् ।
भवद्विधानां महतां पुण्यश्लोकेड्यकर्मणाम् ॥४॥
किम् नु तद् दुस्त्यजम् ब्रह्मन् what indeed is that, difficult to give away, O lord!
पुंसाम् भूत-अनुकम्पिनाम् to the people and living beings compassionate भवत्-विधानाम् महताम् for You the like, magnanimous पुण्यश्लोक-ईड्य-कर्मणाम् and of sacred renown, extolled for the deeds O lord! What indeed is that which is difficult to be given away by the magnanimous like you, whose deeds are extolled of even by men of sacred renown?


ननु स्वार्थपरो लोको न वेद परसंकटम् ।
यदि वेद न याचेत नेति नाह यदीश्वर: ॥६॥
ननु स्वार्थ-पर: लोक: surely, selfishness inclined people
न वेद पर-संकटम् do not know others' difficulties यदि वेद न याचेत if they knew, would not ask न-इति न-आह यत्-ईश्वर: not thus do not say, those who have Surely, inclined by selfishness, people do not know the difficulties of others. If they knew, they would not ask. On the other hand, if one has something to be donated, he will not refuse.


ऋषि: उवाच - The sage said - धर्म व: श्रोतुकामेन यूयं मे प्रत्युदाहृता: ।
एष व: प्रियमात्मानं त्यजन्तं संत्यजाम्यहम् ॥७॥
धर्म व: श्रोतु-कामेन of righteousness from you all, to hear desiring
यूयम् मे प्रत्युदाहृता: to you by me answered एष: व: प्रियम्-आत्मानम् this to you coveted body त्यजन्तम् संत्यजामि-अहम् leaving, will leave I To hear of righteousness from you, I answered to you as I did. This body which is coveted by you, will leave me, so I will leave it.


योऽध्रुवेणात्मना नाथा न धर्म न यश: पुमान् ।
ईहेत भूतदयया स शोच्य: स्थावरैरपि ॥८॥
य:-अध्रुवेण-आत्मना नाथा: one who, by the transient body's masters
न धर्मम् न यश: पुमान् not righteousness nor fame, a person ईहते भूत-दयया wishes by living beings kindness स: शोच्य: स्थावरै:-अपि he is to be pitied by the immobile creatures even The one person who is the master of this transient body and does not wish to earn either righteousness or fame by being kind to the living beings is to be pitied even by immobile creatures, trees etc.


एतावानव्ययो धर्म: पुण्यश्लोकैरुपासित: ।
यो भूतशोकहर्षाभ्यामात्मा शोचति हृष्यति ॥९॥
एतावान्-अव्यय: धर्म: this much is the eternal virtue
पुण्यश्लोकै:-उपासित: by the sacred renowned, is practised य: भूत-शोक-हर्षाभ्याम्- who in the living beings' sorrow and joy आत्मा शोचति हृष्यति himself is sorrowful and joyous By the people of sacred renown, this much of the eternal virtue is practised, that they are sorrowful and rejoice in the sorrow and joy of their fellow beings.


अहो दैन्यमहो कष्टं पारक्यै: क्षणभङ्गुरै: ।
यन्नोपकुर्यादस्वार्थैर्मर्त्य: स्वज्ञातिविग्रहै: ॥१०॥
अहो दैन्यम्-अहो कष्टम् Oh What a pity! Oh how painful!
पारक्यै: क्षण-भङ्गुरै: by the belonging to the others, by the transitory यत्-न-उपकुर्यात्-अस्वार्थै:- that does not serve, without selfishness मर्त्य: स्व-ज्ञाति-विग्रहै: a mortal, by ones sons, family and body Oh, What a pity and how painful it is to think that a mortal man, without selfishness, does not serve his fellow men, by that which belongs to others, and which are but transitory, i.e. by ones sons, family and body.


श्री शुक उवाच - Shree Shuka said - एवं कृतव्यवसितो दध्यङ्गथर्वणस्तनुम् ।
परे भगवति ब्रह्मण्यात्मानं सन्नयञ्जहौ ॥११॥
एवम् कृत-व्यवसित: thus, making a decision
दध्यङ्-आथर्वण: तनुम् Dadhyan, the son of Atharva, the body परे भगवति ब्रह्मणि- in the Supreme Lord Brahman आत्मानम् सन्नयन्-जहौ his individual self, merging, gave up Thus making a decision, Dadhyan, the son of Atharva, merged his individual self into The Supreme Brahman, and gave up his body.


यताक्षासुमनोबुद्धिस्तत्त्वदृग् ध्वस्तबन्धन: ।
आस्थित: परमं योगं न देहं बुबुधे गतम् ॥१२॥
यत-अक्ष-असु-मन:-बुद्धि:- controlling the senses, life force, mind and intellect,
तत्त्व-दृक् ध्वस्त-बन्धन: the truth knower (Dadhichi), having broken all bondages आस्थित: परमम् योगम् established in Supreme Yoga (with Brahman) न देहम् बुबुधे गतम् not the body know gone The knower of the truth, Dadhichi, controlled the senses, life force, mind and intellect, and so all his bondages were broken and he was established in Supreme Yoga, and did not know when his body was gone.


अथेन्द्रो वज्रमुद्यम्य निर्मितं विश्वकर्मणा ।
मुने: शुक्तिभिरुत्सिक्तो भगवत्तेजसान्वित: ॥१३॥
अथ-इन्द्र: वज्रम्-उद्यम्य then Indra, the thunderbolt taking up
निर्मितम् विश्वकर्मणा forged by Vishvakarmaa मुने: शुक्तिभि:-उत्सिक्त: from the sage's bones endowed with भगवत्-तेजसा-अन्वित: The Lord's energy empowered Then, Indra, took up the thunderbolt, forged by Vishvakarmaa from the sage's bones and endowed by The Lord's energies, and was empowered.


वृतो देवगणै: सर्वैर्गजेन्द्रोपर्यशोभत ।
स्तूयमानो मुनिगणैस्त्रैलोक्यं हर्षयन्निव ॥१४॥
वृत: देव-गणै: सर्वै:- surrounded by hosts of gods all
गजेन्द्र-उपरि-अशोभत on the king of elephants, shone स्तूयमान:-मुनि-गणै: being extolled by crowds of sages त्रै-लोक्यम् हर्षयन्-इव the three world delighting as if Surrounded by the all the hosts of gods, being extolled by the crowds of sages, mounted on the king of elephants, the Airaawata, he shone as if delighting all the three worlds.


वृत्रमभ्यद्रवच्छेत्तुमसुरानीकयूथपै: ।
पर्यस्तमोजसा राजन् क्रुद्धो रुद्र इवान्तकम् ॥१५॥
वृत्रम्-अभ्यद्रवत्-छेत्तुम्- Vritraasura attacked to kill,
असुर-अनीक-यूथपै: by the demons' army generals (surrounded) पर्यस्तम्-ओजसा राजन् from all sides with force, O King! क्रुद्ध: रुद्र इव-अन्तकम् enraged Rudra like, on Death O King! Indra rushed to attack Vritraasura, who was surrounded by the generals of the army of demons, with force from all sides, just as enraged Rudra rushes on Death.


तत: सुराणामसुरै रण: परमदारुण: ।
त्रेतामुखे नर्मदायामभवत् प्रथमे युगे ॥१६॥
तत: सुराणाम्-असुरै: then of the gods with the demons
रण: परम-दारुण: battle very fierce त्रेता-मुखे नर्मदायाम्- in the Tretaa Yuga's beginning, on Narmada river's (bank) अभवत् प्रथमे युगे happened in the first Yuga Then, in the beginning of the first Yuga, of Tretaa Yuga, there took place a very fierce battle of the gods with the demons, on the banks of river Narmada.


रुद्रैर्वसुभिरादित्यैरश्विभ्यां पितृवह्निभि: ।
मरुद्भि: ऋभुभि: साध्यैर्विश्वेदेवैर्मरुत्पतिम् ॥१७॥
रुद्रै:-वसुभि:-आदित्यै:- by the Rudras, Vasus, Aadityas (Aditi's sons)
अश्विभ्याम् पितृ-वह्निभि: the Ashvinikumaras, the manes, the gods of fire, मरुद्भि: ऋभुभि: साध्यै:- by the Maruts, the Ribhus, Saadhyaas, विश्वेदेवै:-मरुत्पतिम् Vishvedevaas, Indra Indra was surrounded by the Rudras, Vasus, Aadityas (Aditi's sons) the Ashvinikumaras, the manes, the gods of fire, by the Maruts, the Ribhus, Saadhyaas, and Vishvedevaas, …


दृष्ट्वा वज्रधरं शक्रं रोचमानं स्वया श्रिया ।
नामृष्यन्नसुरा: राजन् मृधे वृत्रपुर:सरा: ॥१८॥
दृष्ट्वा वज्रधरं शक्रं on seeing, thunderbolt holding Indra
रोचमानम् स्वया श्रिया resplendent by his own glory नामृष्यन्-असुरा: राजन् were not pleased the demons, O King! मृधे वृत्र पुर: सरा: in the battle, Vritraasura in front came O King! On seeing Indra holding the thunderbolt, resplendent in his own glory, the demons were not pleased and headed by Vritraasura approached him.


नमुचि: शम्बरोऽनर्वा द्विमूर्धा ऋषभोऽम्बर: ।
हयग्रीव: शङ्कुशिरा विप्रचित्तिरयोमुख: ॥१९॥
नमुचि: शम्बर:-अनर्वा Namuchi, Shambara, Anarvaa,
द्विमूर्धा ऋषभ:-अम्बर: Dvimoordhaa, Rishabha, Ambara, हयग्रीव: शङ्कुशिरा: Hayagreeva, Shamkushiraa, विप्रचित्ति:-अयोमुख: Viprachitti, Ayomukha Namuchi, Shambara, Anarvaa, Dvimoordhaa, Rishabha, Ambara, Hayagreeva, Shamkushiraa, Viprachitti, Ayomukha,….


पुलोमा वृषपर्वा च प्रहेतिर्हेतिरुत्कल: ।
दैतेया दानवा यक्षा रक्षांसि च सहस्रश: ॥२०॥
पुलोमा वृषपर्वा च Pulomaa, Vrishaparva and
प्रहेति:-हेति:-उत्कल: Praheti, Heti, Utkala, दैतेया: दानवा: यक्षा: Daityas, Daanavas, Yakshas, रक्षांसि च सहस्रश: Raakshasas, and in thousands Pulomaa, Vrishaparva and Praheti, Heti, Utkala, Daityas, Daanavas, Yakshas, and Raakshasas, in thousands,…


सुमालिमालिप्रमुखा: कार्तस्वरपरिच्छदा: ।
प्रतिषिध्येन्द्रसेनाग्रं मृत्योरपि दुरासदम् ॥२१॥
सुमालि-मालि-प्रमुखा: with Sumaali and Maali, the leaders
कार्तस्वर: परिच्छदा: with golden ornaments adorned प्रतिषिध्य-इन्द्र-सेना-अग्रम् resisted Indra's army from front मृत्यो:-अपि दुरासदम् by Death also unapproachable They were all adorned with golden ornaments, and led by Sumaali and Maali they resisted Indra's army from the front which was difficult to be approached even by Death.


अभ्यर्दयन्नसंभ्रान्ता: सिंहनादेन दुर्मदा: ।
गदाभि: परिगैर्बाणै: प्रासमुद्गरतोमरै: ॥२२॥
अभ्यर्दयन्-असंभ्रान्ता: showering, without agitation
सिंहनादेन दुर्मदा: with a lion's roar, the arrogant (demons) गदाभि: परिगै:-बाणै: by maces, iron bludgeons, arrows, प्रास-मुद्गर-तोमरै: barbed darts, Mudgaras and lances The arrogant demons without any agitation, with a lion's roar, showered the celestial army with maces, iron bludgeons, arrows, barbed darts, Mudgaras and lances,..


शूलै: परश्वधै: खड्गै: शतघ्नीभिर्भुशुण्डिभि: ।
सर्वतोऽवाकिरन् शस्त्रैरस्त्रैश्च विबुधर्षभान् ॥२३॥
शूलै: परश्वधै: खड्गै: with pikes, axes, swords,
शतघ्नीभि:-भुशुण्डिभि: Shataghnis, Bhushundis, सर्वत:-अवाकिरन् शस्त्रै:- all around showering weapons अस्त्रै:-च विबुध-ऋषभान् and missiles on the god's leaders With pikes, axes, swords, Shataghnis, Bhushundis, all around showering weapons and missiles, on the god's leaders.


न तेऽदृश्यन्त संछन्ना: शरजालै: समन्तत: ।
पुङ्खानुपुङ्खपतितैर्ज्योतींषीव नभोघनै: ॥२४॥
न ते-अदृश्यन्त संछन्ना: not they were seen, well covered
शर-जालै: समन्तत: by the arrows net all around पुङ्ख-अनु-पुङ्ख-पतितै:- the tails (of the arrows) after tails stuck ज्योतींषि-इव नभो-घनै: luminaries like, in the sky by clouds They were not seen being covered by the volley of arrows with their tails stuck into each other, like the luminaries are not seen in the sky covered by clouds.


न ते शस्त्रास्त्रवर्षौघा ह्यासेदु: सुरसैनिकान् ।
छिन्ना: सिद्धपथे देवैर्लघुहस्तै: सहस्रधा ॥२५॥
न ते शस्त्र-अस्त्र-वर्षौघा: not their weapons and missiles, rains
हि-आसेदु: सुर-सैनिकान् indeed could touch, the gods' soldiers छिन्ना: सिद्ध-पथे देवै:- smashed in the sky, by the gods लघु-हस्तै: सहस्रधा adept archers into thousands Indeed, their weapons and missiles could not touch the gods' soldiers, which were smashed into thousand pieces by the adept archers, the gods, in mid sky.


अथ क्षीणास्त्रशस्त्रौघा गिरिशृङ्गद्रुमोपलै: ।
अभ्यवर्षन् सुरबलं चिच्छिदुस्तांश्च पूर्ववत् ॥२६॥
अथ क्षीण-अस्त्र-शस्त्र-औघा: then depleted the weapons and missiles stock
गिरि-शृङ्ग-द्रुम-उपलै: by mountain's peaks, trees and stones अभ्यवर्षन् सुर-बलम् rained, on the god's army चिच्छिदु:-तान्-च पूर्व-वत् crushed them and before like Then, the demons depleted of their stock of weapons and missiles, rained the peaks of mountains, trees and rocks on the army of the gods, which were crushed as before.


तानक्षतान् स्वस्तिमतो निशाम्य शस्त्रास्त्रपूगैरथ वृत्रनाथा: ।
द्रुमैर्दृषद्भिर्विविधाद्रिशृङ्गैरविक्षतांस्तत्रसुरिन्द्रसैनिकान् ॥२७॥
तान्-अक्षतान् स्वस्तिमत: them, unwounded, well secure
निशाम्य शस्त्र-अस्त्र-पूगै:- hearing, by the weapons and missiles volleys अथ वृत्रनाथा: द्रुमै:-दृषद्भि:- then, Vritraasura followers, by trees, rocks, विविध-अद्रि-शृङ्गै:- and multifarious mountain peaks अविक्षतान्-तत्रसु:- unscathed, were dismayed इन्द्र-सैनिकान् Indra's soldiers Then, the followers of Vritraasura, hearing that the soldiers of Indra were not wounded and were unscathed, rather were very much secure even by the volleys of their weapons missiles, trees, rocks, and multifarious mountain peaks, were very much dismayed.


सर्वे प्रयासा अभवन् विमोघा: कृता: कृता देवगणेषु दैत्यै:।
कृष्णानुकूलेषु यथा महत्सु क्षुद्रै: प्रयुक्ता रुशती रूक्षवाच: ॥२८॥
सर्वे प्रयासा: अभवन् विमोघा: all efforts, became futile
कृता: कृता देव-गणेषु दैत्यै: done towards the hosts of gods, by the demons कृष्ण-अनुकूलेषु यथा (to whom) Krishna was favourable, like महत्सु क्षुद्रै: प्रयुक्ता: to the extolled, by the vile used रुशती रूक्षवाच: maledictory and harsh words All the efforts made by the demons were futile, which were directed towards the favourites of Krishna, the gods, just as maledictory and harsh words used by the vile towards the exalted souls do not effect them.


ते स्वप्रयासं वितथं निरीक्ष्य हरावभक्ता हतयुद्धदर्पा: ।
पलायनायाजिमुखे विसृज्य पतिं मनस्ते दधुरात्तसारा: ॥२९॥
ते स्व-प्रयासम् वितथम् they, own efforts fruitless
निरीक्ष्य हरौ-अभक्ता: seeing, in Hari devotion less हत-युद्ध-दर्पा: robbed of pride in battle पलायनाय-आजि-मुखे to flee in the battle beginning विसृज्य पतिम् deserting the master (Vritraasura) मन:-ते दधु:-आत्त-सारा: mind they gave, devoid of energy They, who were devotion-less towards Hari, saw their efforts to be fruitless, they were robbed of their pride in the battle, were devoid of energy and so resorted to fleeing in the beginning of the battle itself, deserting their master Vritraasura.


वृत्रोऽसुरांस्ताननुगान् मनस्वी प्रधावत: प्रेक्ष्य बभाष एतत् ।
पलायितं प्रेक्ष्य बलं च भग्नं भयेन तीव्रेण विहस्य वीर: ॥३०॥
वृत्र:-असुरान्-तान्-अनुगान् Vritraasura, demons those followers
मनस्वी प्रधावत: the self-possessed fleeing प्रेक्ष्य बभाष एतत् seeing said this पलायितम् प्रेक्ष्य and fleeing seeing बलम् च भग्नम् ranks and broken भयेन तीव्रेण विहस्य वीर: because of fear intense, laughingly the valiant The valiant and self-possessed Vritraasura saw that those demons who were his followers, were fleeing and that the ranks of his army were broken and they also fled, out of intense fear, he heartily laughed and said….


कालोपपन्नां रुचिरां मनस्विनामुवाच वाचं पुरुषप्रवीर: ।
हे विप्रचित्ते नमुचे पुलोमन् मयानर्वञ्छम्बर मे शृणुध्वम् ॥३१॥
काल-उपपन्नाम् रुचिराम् to the time proper, pleasing
मनस्विनाम्-उवाच वाचम् to the brave, spoke words पुरुष-प्रवीर: the person heroic हे विप्रचित्ते नमुचे पुलोमन् O Viprachitta, Namuchi, Pulomaa, मय-अनर्वन्-शम्बर मे शृणुध्वम् Maya, Anarvaa, Shambara, to me listen Proper to the time and pleasing to the brave, the heroic person, Vritraasura, spoke these words, 'O Viprachitta, Namuchi, Pulomaa, Maya, Anarvaa, Shambara, do listen to me….'


जातस्य मृत्युर्ध्रुव एष सर्वत: प्रतिक्रिया यस्य न चेह क्लृप्ता ।
लोको यशश्चाथ ततो यदि ह्यमुं को नाम मृत्युं न वृणीत युक्तम् ॥३२॥
जातस्य मृत्यु:-ध्रुव: of the one born death, is inevitable,
एष: सर्वत: प्रतिक्रिया यस्य this is well known, avoiding of which न च-इह क्लृप्ता not and here is devised लोक: यश:-च-अथ तत: यदि abode (in heaven) fame and then, from which if हि-अमुम् क: नाम मृत्युम् indeed from it, which man death न वृणीत युक्तम् will not court desireable This is well known that for the born, death is inevitable, and that there is no devise to retrieve this fact. If from such a death one attains an abode in heaven and also fame, which man will not court such a desireable death?


द्वौ संमताविह मृत्यू दुरापौ यद् ब्रह्मसंधारणया जितासु: ।
कलेवरं योगरतो विजह्याद् यदग्रणीर्वीरशयेऽनिवृत्त: ॥३३॥
द्वौ संमतौ-इह मृत्यू-दुरापौ two approved, here, death difficult to get
यत् ब्रह्म-संधारणया जित-असु: that by Brahman meditating on, winning over life force कलेवरम् योगरत: विजह्यात् body in yoga engaged, gives up यत्-अग्रणी:- and that in the forefront वीरशये-अनिवृत्त: in the battle field, not turning the back The two modes of death which are not easy to get and are approved of by the scriptures even, the one in which a man engaged in yoga withdraws his senses controls his vital airs, and casts off his body by deep concentration on Brahman, and the one which in which in the forefront of the battle field a man gives up his life fighting and does not turn his back on the enemies.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठस्कन्धे इन्द्रवृत्रासुरवधवर्णनं नाम दशम: अध्याय: ॥१०॥ Thus ends the tenth discourse entitled 'An account of the conflict between Indra and the demon Vritra, in Book Six of the great and glorious Bhaagavata-Puraana.