Śrīmad-Bhāgavatam 10.59.41
Blended reading (Sanskrit + English inline)
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ānamya
—
bowing down
Gerund of ā + √nam (to bow). Indra bows fully — and then quarrels. Gauḍīyas note: the body's bow without the heart's surrender is theatrical.
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kirīṭa - koṭibhiḥ
—
with the tips of his crown
Compound: kirīṭa (crown) + koṭi (tip, edge). Indra touches Kṛṣṇa's feet with the points of his crown — the deepest body-language available to a king. And then he fights.
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tamaḥ
—
ignorance
Tamas — the mode of darkness. Śuka diagnoses Indra's behavior as tamas, not rajas — not ambition but blindness. Gauḍīyas read it as a warning: even gods are subject to the modes when bhakti is absent.
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dhik - āḍhyatām
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damnation upon their wealth
Dhik (an exclamation of contempt) + āḍhya (wealthy) + -tā (suffix of abstract noun) = 'wealthiness'. One of Śuka's strongest verbal gestures in the Bhāgavatam — a direct curse on opulence-without-devotion. Quoted by Gauḍīyas to remind the wealthy of their first task.
It is well known that material wealth and power tend to produce arrogance, and thus an opulent life can often be the royal road to hell.
Hearing that Indra fought with his worshipful Lord Krsna, Pariksit was astonished. Sukadeva therefore condemned Indra's character. Having asked Krsna to fulfill his desire (artha sadhaka) to kill Narakasura and take Aditi's earrings and return them, and having his wish fulfilled, he then fought with Krsna, though he was king of the devatas. What anger the devatas had! It should be impossible for one really in sattva guna to do such a thing, and he was the king of the devatas as well. How dangerous is wealth (atyatam). A wealthy person cannot escape such anarthas!"
Indra had previously bowed down when he came to Dvārakā to request that Kṛṣṇa retrieve Aditi’s earrings. Mahān refers to Indra. The devatās even in sattva-guṇa have ignorance.
Previously Indra requested the Lord, touching the tip of his crown to his lotus feet and bowing down many times. This shows his great devotion. The Lord never fails to achieve fulfill desires (acyutam). Though he was great, being king of the devatās and a great devotee (mahān) he still fought with the Lord. Aho indicates astonishment or lamentation. What ignorance, though they are endowed with pure sattva (surānām). This must happen because of intoxication with wealth. To hell with their wealth.
Indra bows to Kṛṣṇa, touches His feet with the points of his crown, asks his favor — and then, having received it, starts a fight with Him. Śuka cannot contain the verse's contempt: 'aho — to hell with the demigods' opulence!' The lesson is the chapter's spine: position without devotion is dṛk-darśana, the kind of seeing that does not see.
Indra's pattern is the Bhāgavatam's recurring case study. He attacks Vraja with rain; Kṛṣṇa lifts Govardhana; Indra bows and is forgiven. He resists the pārijāta uprooting; Kṛṣṇa defeats him; Indra bows again. He insults Durvāsā; he loses his post; he returns. Each cycle teaches the same lesson — opulence without bhakti is unstable.
Gauḍīyas read Śuka's exasperated 'dhik āḍhyatām' (verse 41) as one of the strongest indictments of material position in the Bhāgavatam: Indra has Kṛṣṇa in front of him and chooses, every time, to fight Him.
My note
Source: vedabase.io