Text 11: When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuḍa, the king of birds, would seize a serpent.
Text 12: His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead.
Text 13: He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brāhmaṇa.
Text 14: Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.
Text 15: The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord’s broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.
Text 16: Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers.
Text 17: The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yoga-māyā. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.
Text 18: Fierce winds began to blow from all directions, spreading darkness occasioned by dust and hail storms; stones came in volleys from every corner, as if thrown by machine guns.
Text 19: The luminaries in outer space disappeared due to the sky’s being overcast with masses of clouds, which were accompanied by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.
Text 20: O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Whose pride was destroyed. (12) Blazing like fire, eager and intent on the task. Taking the trident aimed at Viṣṇu for the sacrifice. An example of improper action. Like one performing black magic aimed at a brahmin. (13) Shining brightly in the middle of the sky. With intense, sharp brilliance. As Hari (Indra) cut the wing feather discarded by Garuḍa with his sharp-edged thunderbolt when defeating the gods and taking the nectar pot, in order to demonstrate the power of his infallible weapon - one feather was left behind which Indra cut, and it shone in the sky - that is the intended meaning. (14) When the discus with many spokes was broken into many pieces, he came face to face and struck Hari's chest. (15) Even slightly in some part. (16) The dissolution of this world. (17) They stirred up dust and darkness with throwing machines. (18) Whose constellations were destroyed. This indicates the excessive power of the demon caused the prescribed time given by Brahmā to be exceeded. Stars are not visible during the day. (19) Various weapons were launched, and demonesses were seen. (20)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
That mace. Garuḍa does not move in a crooked manner, so "pannaghī" means a female snake. (11) (12) Blazing means with flames. Performing black magic means employing sorcery. "Sacrifice is indeed Viṣṇu" according to śruti. (13) As if knowing the thought of Sudarśana "Why did the Lord not use me who came by his remembrance to kill the enemy?", he cut the trident with it, as stated in "tat". "With sharp edge" refers to the trident. The meaning is that even after a thousand such cuts, its sharpness is not lost. "Hari" applies to both - in one case Viṣṇu, in the other Indra. (14) Having struck, the demon, seeing his inability in direct combat, vanished intending to create illusions. (15) Do not doubt whether the Lord fell etc. from that fist strike, hence it says "tena". According to the lexicon, "srak" refers to a garland or flowers. (16) Then the illusion after the end. (17) Propelled and launched by machines means by slings. (18) Lightning flashes, thunderclaps along with those. According to Medinī, "stanayitnu" is masculine and means both cloud and thunder. Bhagaṇa means the invisible group of stars. (19) (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Either not yet reached or reached near him. (11) (12) Performing black magic as when someone takes the sacrificial materials from the āhavanīya fire. (13) Likewise. Shining like a cut wing - the simile is only for the aspect of shining. Indeed the demon's desire was like Garuḍa's desire. (14) Striking out of increased anger etc. is actually just an appearance, as some read "prahṛtya". Knowing the Lord's invulnerability etc. from the blow. (15) By that hard fist, in a part of the body - the same is clarified by the example of being struck by a garland. (16) Then after knowing there was no trembling, the subjects means Brahmā's sons etc. (17) Launched means thrown by machines known as "gophiya". (18) Such became the sky - this is to be supplied. By this qualifier, due to excess or abundance, the stars which are not subject to destruction - "stanayitnu" means thunder or a type of cloud lightning. (19) (20)
Śrīmad Vīrarāghava Vyākhyā
Seeing that mace thrown by the demon approaching, coming near, the Lord playfully caught it like a snake that had come close. (11) Thus with his prowess, his strength thwarted, defeated, the demon whose pride and arrogance were destroyed, whose splendor was lost, did not wish to take back even the mace offered by Hari. (12) But he took up the trident with three prongs, blazing like fire, eager to accomplish its task, and hurled it at the Lord in His boar form who is the embodiment of sacrifice. By referring to the Lord as the form assumed for sacrifice, it is indicated that the trident was meant to accomplish its task on the Lord who bears the marks of all sacrifices, who is the enjoyer of all sacrifices and the bestower of their fruits, who had assumed the divine boar form by His own wish. This is clarified by an example - just as one performing black magic aimed at a learned brahmin does not actually kill him. Blazing means ignited. (13) Launched with power and strength by the great warrior among the demons. With intense brilliance shining in the middle of the sky, Hari cut that trident with His sharp-edged (weapon), just as Indra had cut the wing feather discarded by Garuḍa. The meaning is: Previously, when Garuḍa was carrying away the nectar pot after defeating the gods, to demonstrate the power of Indra's infallible thunderbolt weapon, he left behind one feather which Indra cut with his thunderbolt - this story should be recalled here. (14) When his trident was cut into many pieces by the enemy's discus, the demon with increased anger, coming face to face, struck Hari's broad chest which is the abode of the goddess of fortune, with his very hard fist and vanished. (15) O Kṣattā! The primeval boar form of the Lord, thus struck by that demon's fist, did not move even slightly, like an elephant struck by a flower garland. (16) Then after vanishing, he created many illusions connected to the Lord of yogic powers. What kind of illusion did he create? Seeing which all creatures thought the dissolution of this universe was at hand. (17) He elaborates on the illusions with "pravavuḥ" etc. in four verses. Fierce winds blew raising dust and darkness. Stones fell as if hurled from all directions by catapults. (18) Clouds thundering with lightning rained down pus, foul-smelling blood, and feces again and again. The sky became devoid of stars. By mentioning the loss of stars, it is indicated that the time limit set by the four-faced Brahmā was exceeded, as stars are not visible during the day. (19) Mountains appeared launching various weapons. Likewise demonesses were seen, naked, holding tridents, with disheveled hair. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Hari also demonstrates agility in battle, as stated in "tāṃ sa" (11). He crushes the demon's pride, as in "svapauruṣa" (12). What he did next is stated in "jagrāha". Abhicaran means performing black magic (13). As if knowing Sudarśana's thought "Why did the Lord not fight to kill the enemy who came upon remembering me?", he cut the spear with it, as stated in "tad". The meaning is: When the great warrior demon threw the spear with his strength, the Lord cut it with his disc that has a sharpened edge. This indicates the great glory of Hari's disc, like Hari himself, as it does not lose its power even when cutting countless objects. "antaḥ kha" is said to indicate it was cut even before touching him, meaning "with rays rising in the sky". This shows it cannot be cut by anything other than Hari's disc. He gives an inferior example for those of lesser intelligence: "hari". It is said here that Hari cut it like Indra cut the wing discarded by Garuḍa out of fear of angering the sage by cutting the irresistible thunderbolt made from the bones of the great sage Dadhīci (14). To the question whether the demon ran away due to lack of weapons, he says "vṛkṇa". Vibhūtimat means having prosperity. The demon, skilled in illusion, struck a blow. The suffix urat is used in the sense of habit from the root asu (to throw) as per the sūtra "aseru" (15). He removes Vidura's mental doubt whether the demon fell unconscious or fled due to Hari's fist blow. "tena" - dvipa means elephant, one who drinks with two (trunk and mouth) (16). To what the demon did after disappearing, he says "atha". By saying "master of the great powers like aṇimā that are the intrinsic nature of the Lord of Yogamāyā", it is indicated that the demon's illusions cannot be superior to Hari's. "Of this universe" means dissolution (17). pāṃsavam means made of dust, kṣepaṇaiḥ means with stone-throwing machines (18). dyau means sky, clouds, lightning, thunder - these occur together (19). From the root yudhasaṃprahāra, it means "releasing various weapons and blows". digvāsasaḥ means naked (20).
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"yajñāya" means for Viṣṇu, i.e. targeting him. "viprārtha" means for the sake of a brāhmaṇa. abhicaran means taking the sacrificial materials as in a ritual (11). Thrown by the great demon warrior Hiraṇyākṣa. "ujjhitam" refers only to the aspect of the wing being discarded by Garuḍa, not that it was accomplished by his will in this case too (12). In "vṛkṇa" etc., as before, the anger is apparent. The blows etc. were given knowing his great strength (13). He says the same next in "tenetham". ādi means he who is the supreme cause and has a boar form (14-15). prajāḥ means Brahmā's sons etc. (16-17). stanayitnu here means lightning, as it is used as the agent (18-24).
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
That mace (11-12). jvalat means blazing, like fire, eager to devour, to kill the personified sacrifice (13). cakāsat means shining within, with rays rising outwards in the sky. Or, with rays rising and shining in the inner sky. With a sharp edge. Like Indra cut the wing discarded by Garuḍa - when Garuḍa was carrying the nectar pot after defeating the gods, he discarded one feather to protect the thunderbolt's infallibility, which Indra cut. It shines in the sky similarly (14). When his chest was struck, realizing his inability in direct combat, he disappeared to create illusions (15). manāk means even slightly (16). Created. upasamyamam means dissolution of this universe (17). By "disappeared constellations" it is implied that the Lord exceeded the muhūrta given by Brahmā due to battle excitement (18). Various demons and demonesses were seen (20).
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
kahatamānaḥ means with pride destroyed (12). abhicaran means performing black magic all around. viprāya means for Brahmā born from the nose. yajñāya means for Viṣṇu. He took the spear just as in a ritual (13). Shining in the inner sky with intense rays. He cut the spear like Indra cut the feather discarded by Garuḍa. This is to be seen in the Ādi Parva of the Mahābhārata in the nectar-churning episode (14). When cut by the enemy's disc (15). Any part (16-17). pāṃsavam means made of dust. They sent darkness (18). Night appeared due to the demon's illusion, as did the disappearance of constellations in the sky. What was said about exceeding Brahmā's muhūrta due to the demon's great power is not correct, as it would contradict Brahmā offering and the Lord accepting the muhūrta as described earlier (19-21).
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He states the counter to this also - "sa tām āpatatīm". Earlier his thought was "The mace fell to the ground by chance, he did not do it deliberately", so he killed him. Knowing this, the second time the Lord acted differently, as stated in "sa tām āpatatīṃ vīkṣya". Seeing the mace falling from above, without disappearing etc., he remained steady as before. Then he playfully caught the mace that had reached him. He justifies both intentions with an example - "garutmān iva pannagīm". The snake comes quickly thinking "Garuḍa will eat me, he kills our lord's sons etc." But Garuḍa catches it joyfully thinking "I have obtained food". Similarly, he caught for play what had come swiftly to kill him (11).
Having thus spoken of the countermeasure, he says that his middle state has also gone - svapauruṣa iti. A person is indeed independent, and his capability free from external obstruction is his pauruṣa (prowess). When that prowess is destroyed by another person's capability, it becomes destroyed. When it is destroyed internally, there is no external effect. The meaning is that the prowess was destroyed earlier, but is now known. Or it was obstructed by a stronger force. The word 'sva' here refers to that which was done by the mace, through that his own. Since he is a kṣatriya, his pride is mainly through weapons, so when that was countered, his pride was also destroyed. Then due to lack of pride he took refuge in another. An asura is cruel, and has innate physical strength; but this is a great asura, who received boons from asuras and gods. So it is said that two types of prowess remained for him. That is why he did not want the mace even when offered again. If he had taken it, he would have fought for some time. Due to being connected with the Lord's power, and the manifestation of other deities' power, he did not take it. Knowing this, the Lord offers it; or so that there may not be connection with other deities. The reason for giving is - hariṇā iti. Then compassion arose in the Lord towards him. Previously Vaiṣṇava power resided in him, so radiance remained, and came again through the mace if he had taken it again. Due to its absence, he became one whose radiance had especially departed. (12)
Then it is said he took up the spear obtained from other gods - jagrāha iti. The spear is said to be pointed, piercing and unobstructed. Triśikha means trident. The use of the word śikhā is to indicate it is burning like fire, otherwise it would not be obtained from deities. Jvalana means blazing, eager like that. By this it is indicated that like Sudarśana, this also felt ashamed, otherwise it would not have wanted to act on its own for counteraction. It is indicated that it was by the urging of deities. Or the tāmasī śakti in the form of a supernatural power operates here, hence it is so. For deities are capable elsewhere except in opposition to that which supports them. The sacrifice is what supports all deities, and when that is directly manifest, in opposition to it one's own self would not be accomplished. He who tries to kill that very one, by that very means, is deluded. He clarifies the supporting nature with an example - viprāya abhicaran yathā iti. Abhicāra (black magic) is accomplished by mantras, and that depends on Brahmins; using that very mantra to harm that very Brahmin is not proper - this is the meaning. (13)
Then what happened is stated in response to that expectation - tadojaseti. Ojas means the power obtained from deities residing in the mind. To proclaim the prominence of deities, the demon is called a soldier; to show the ability of deities to inspire, he is called a great soldier; to show opposition to the Lord, he is called a demon. Arpitam means offered; otherwise there would be the fault of worshipping other deities - this is the supreme meaning. Cakāsat means shining in the sky. Whose inner rays are risen. The Rudras are deities of the mid-region, and their glory is there itself. The description of inner rays is to show the enthusiasm of that deity, as its strength is great in its own place. To remove the doubt that its strength would diminish in another place, he cut it right there with the discus. If both are of the same kind, how can one cut the other? To that he says - niśātanemināti. Whose rim is sharpened. Now in another kalpa, since Sudarśana is a part of Mahādeva, how can it counter the spear? Anticipating this doubt, he says - hari iti. The Lord himself did so to remove all sorrows - this is the meaning. If it is improper even for the Lord to transgress deities, to that he says - harir yatheti. Just as Indra. Just as he cuts off the wing of Tārkṣya (Garuḍa) which was given up by him, similarly. The vajra is countered in the middle, and Garuḍa is also invincible; even so, for the protection of both, one wing was given up by him; similarly the Lord also abandoned that spear to Mahādeva for the truth of Sudarśana. So there is no contradiction. The deity abandoned that spear and went elsewhere - this is the meaning. Thus the power of the gods was also countered. (14)
Then he manifested his own power, it is said - vṛkṇe svaśūla iti. With the deity gone, his own spear was cut. By the enemy's discus. Its capability was stated before. Harer iti - due to the capability of the associate, there is no opposition to the supporting. As if showing "I have been neglected due to desire for Lakṣmī", it is said vibhūtimat. Having struck the Lord's chest with his fist, he disappeared - this is the connection. Coming with hostility indicates absence of liberation, otherwise from the statement "Having come to me, O son of Kuntī" one who has gone to the Lord's proximity would be fulfilled. Uro means the vital spot. Vistīrṇam is for connection with all fists; or especially spread out, unable to be covered. If the weapon is destroyed, what will happen by this - anticipating this doubt, he says - pravṛddharoṣa iti. Whose anger has especially increased, so no consideration arose - this is the meaning. Even in anger, how is there no operation of thought? To that he says - sa iti. The previously mentioned. So due to absence of discrimination etc. there is no arising of thought. To show the fist as the means, he says - kaṭhora iti. By this its greatness is indicated. Nadan iti - making himself known to remove inattention. With all strength exhausted, being a demon he struck and disappeared. What remains for countering this - hence the disappearance. (15)
What was accomplished by withdrawal when there was no counter, anticipating this doubt he says - tenetthum āhata iti. The address kṣattar is to indicate his discriminating nature. Just as struck by a son, or as a woman with a garland. Bhagavān iti is the reason for ineffectiveness. Even in the incarnation form, when considered, nothing is destroyed by a fist strike. Even there the primeval boar is extremely hard. He did not move even slightly. In animal bodies etc. there is movement from a fly landing. The least effect of a strike is movement; even there in one part; even there slight like body movement from breathing; even that did not happen. How can the means not produce the result - anticipating this doubt, he says - srajā hata iva dvipaḥ. An elephant struck by a garland does not move. Not just a strike causes pain, but a small thing to a great one; if so, it is the same in this case also - this is the meaning. (16)
Thus, after describing his natural battle, he speaks about the illusory one - "athoru" etc. In another way, he created various types of māyā (illusion) that are worshipped by the demons. "The demons are called māyā, because it protects them after becoming that" - thus says the śruti. The creation of māyā is for deluding the Lord; but he is mistaken. This should be done elsewhere, not to Yogamāyā's Lord. "All māyās are parts of Yogamāyā, and the Lord is the controller of that too, and the remover of all sorrows there as well. Other māyās cause suffering to beings; therefore, even after consideration, he destroys even the subtle māyā that causes suffering to others. There, one should unite one's own all-pervading cit-māyā (conscious illusion) with the Lord, then destroying that would destroy one's own essence" - to indicate his foolishness, two words ending in the locative case are used. Then why did he use it, one may ask - because in the world māyā is considered the supreme means for victory. Its nature and qualities should be described, so he describes the qualities - "yaṃ vilokya" etc. Seeing which māyā, all creatures, first became afraid due to fear of their own destruction, then seeing its greatness, thought it was the dissolution of the world itself. (17)
He describes the nature of the māyā - "pravabur" etc. Fierce, unbearable winds blew violently. Moreover, they stirred up dusty darkness. Such a dust storm occurred that great darkness prevailed. He describes the third form - "digbhyo nipetur grāvāṇa" etc. Stones fell from all directions. And those stones do not fall like hailstones, but as if thrown by machines in fortresses with herbal power, as they kill creatures when thrown by launchers - that is the meaning. This māyā is threefold tāmasic. (18)
He describes the rājasic māyā - "yaunnaṣṭabhagaṇe" etc. The sky becomes devoid of stars due to clouds. Here different sub-types of clouds are mentioned by "augha". Lightning flashes, thunders roar, accompanied by these "sāttvika". Here the rājasic and tāmasic qualities coexist to destroy the embryos of creatures. He states the effect of the clouds - "varṣadbhir" etc. They rain six types of filth including pus etc. (1). Pus, hair and blood are one type, frightful and disgusting; feces, urine and bones are merely disgusting. The "ca" indicates other frightful things as well. "Again and again" indicates its natural occurrence. (19)
He describes the sāttvic māyā - "giraya" etc. "Discharging various weapons" means releasing many weapons like swords etc., indicating direct killing as well as through means. The vocative "anagha" is for creating trust. He states the divine aspects of the sāttvic māyā - "digvāsasa" etc. Yātudhānyas are demonesses, naturally frightful; sky-clad, inauspicious by nature; trident-bearers, destructive through means; with loose hair, frightful in appearance. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "jagnāha" - "Elsewhere only in what is depended upon" means only in what is different from what is depended upon. (13)
In "tadojasā" - "Due to being of the same class" means in the Rudra-derived cakra view due to its fierce nature, otherwise due to its luminous nature. (14)
In "vṛkṇa" - "What remained" means implicitly that nothing remained. (15)
In "athorudha" - In "māyā jaye", "māyā" is a separate word. (17)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Seeing that goad thrown by him, coming swiftly, the Lord, standing directly in front, easily caught the goad that had come near. He gives an example - "Like Garuḍa a snake". (11)
Thus, with his prowess thwarted by catching the goad, with his strength checked, the great demon Hiraṇyākṣa, his pride gone and glory lost, out of shame did not take back his own goad offered by Hari. (12)
But he hurled at the Lord in the boar form a trident with three sharp points, burning like fire and eager [to strike]. Indicating that using it against the Lord would result in his own destruction, he gives an example - "Like one performing black magic against a knower of Brahman". (13)
That trident hurled with great force by the mighty warrior among the demons, blazing brightly in the sky, the Lord cut with his sharp-edged discus. He gives an example - "As Hari cut Garuḍa's abandoned wing". The story should be recalled here of how Garuḍa, while carrying away the nectar pot after defeating the gods, abandoned one wing to honor Indra's infallible thunderbolt, which Indra then cut with his thunderbolt. (14)
When his trident was cut into many pieces by the enemy's discus, the demon, with increased anger, roaring and rushing forward, struck the Lord's broad chest, the abode of Lakṣmī, with his hard fist and disappeared. (15)
O Kṣattā, the primeval boar form of the Lord, thus struck by the demon's fist, did not move even slightly. He gives an example - "Like an elephant struck by a garland". (16)
Then after disappearing, he created manifold māyā of the Yogamāyās, the inconceivable powers, against the Lord, their controller. He describes that māyā - seeing which māyā, the frightened creatures thought it was the dissolution of the universe. (17)
He shows that māyā in four verses starting with "pravabur". Fierce winds with terrible speed blew. The winds stirred up a dusty darkness. Stones fell from all directions as if hurled by machines. (18)
The sky became devoid of stars due to clouds accompanied by lightning and thunder, repeatedly raining filth like pus etc. Pus is foul-smelling. Asṛk is blood. Viṭ is feces. "Lost stars" indicates transgression of the twilight time stated by Brahmā. At night stars are not visible. (19)
Mountains appeared discharging various weapons. Demonesses also appeared. He describes their frightfulness - "sky-clad, naked" etc. He addresses [the Lord's] imperturbability - "O sinless one". (20)
Hindī Anuvāda
Seeing the mace coming towards Him, the Lord caught it effortlessly right where He stood, just as Garuḍa would catch a snake. (11) Seeing his effort thus thwarted, the great demon's pride was dampened and his vigor destroyed. This time, when the Lord offered it back, he refused to take the mace. (12) However, just as someone might use ineffective black magic (deadly spells, etc.) against a Brahmin, he took up a blazing trident, flaming like fire, to strike the Yajñapuruṣa (Lord of sacrifice). (13)
Hurled with great force by the mighty Hiraṇyākṣa, that radiant trident began to shine brightly in the sky. Then the Lord cut it down with His sharp-edged discus, just as Indra had cut down Garuḍa's powerful feather. (14) Seeing his trident shattered into many pieces by the Lord's discus, he became very angry. He came close and struck a hard blow on the Lord's broad chest, which is adorned with the Śrīvatsa mark, then roared loudly and vanished. (15) O Vidura! Just as a flower garland's impact has no effect on an elephant, similarly the Lord Ādivarāha (primeval boar) was not moved even slightly by his punch. (16)
Then that greatly illusory demon began to use various types of illusions against Śrī Hari, the master of illusion, which frightened all the creatures and made them think the world's dissolution was at hand. (17) A fierce windstorm arose, causing darkness everywhere due to dust. Stones rained from all directions, seeming as if thrown from some projectile device (sling). (18) With flashes of lightning and thunder, clouds gathered in the sky, obscuring the sun, moon, and other planets, and from them rained pus, hair, blood, feces, urine, and bones continuously. (19) O Vidura! Mountains appeared, raining various weapons and missiles. Naked demonesses with disheveled hair and tridents in hand became visible. (20)
NOTES: 1. Once Garuḍa stole amṛta (nectar) from the gods to free his mother Vinatā from slavery to Kadrū, mother of snakes. Indra hurled his thunderbolt at him. Indra's thunderbolt never fails, so to maintain its honor, Garuḍa dropped one of his feathers. The thunderbolt cut it down.
SB 3.19.11-20
