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6.11 · The Transcendental Qualities of Vṛtrāsura

26 verses
1 2-3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27
Book Bhagavata Canto 6 · E.P.I.C
I Indra And Vritrasura SB 6.7–6.13 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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I - Indra and Vritrasura (7-13)

I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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Dadhici’s Sacrifice

I - Indra and Vritrasura (7-13) Dadhici’s Sacrifice Chapter 9, 10 The Lord regretted that their prayers were not spiritually aimed, but He nevertheless assisted them in killing Vritrasura. He told them to request Dadhici Muni for the bones of his own body, which would be used to create a special thunderbolt weapon to kill Vritrasura. When the demigods approached Dadhici he readily agreed, understanding the inevitable death of the material body and the higher cause that he could serve by making this sacrifice. How magnanimous and noble Dadhici was! This body, he said, is meant for the welfare work of others. Situating himself in a mystic trance, Dadhici shed his gross body and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. With the help of Visvakarma, the demigods then prepared a thunderbolt from Dadhici’s bones. Armed with the thunderbolt weapon, they prepared themselves to fight and mounted the backs of elephants.

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Indra, Brhaspati and Narayana Kavaca

I - Indra and Vritrasura (7-13) Indra, Brhaspati and Narayana Kavaca Chapter 7, 8 One of Daksa’s daughters, Aditi, was married to Kasyapa Muni. From their union came Tvasta, who later married Racana, the daughter of the demons. Their son, Visvarupa, became the priest of the demigods when Brhaspati had rejected them. Maharaja Pariksit was intrigued, so Sukadeva Goswami narrated the entire history. Once, Indra was comfortably seated in his assembly, surrounded by admirers and being eulogised with choice poetry. When Brhaspati, the spiritual master of the demigods, entered, the proud Indra neglected to receive him appropriately. Brhaspati swiftly departed and Indra immediately regretted his mindless neglect - this, he thought, could be fatal. He frantically initiated a search for his spiritual master, but to no avail, and his offensive behaviour eventually caused him to lose his opulence and suffer defeat at the hands of the demons, who forcefully overtook his throne. Indra and the other demigods took shelter of Brahma, who chastised them for their neglect and directed them to accept Visvarupa as their priest. Indeed, the demons had become powerful precisely because of the respect they offered to their guru, Sukracarya. Visvarupa taught the demigods various yajnas and trained them to invoke the Narayana Kavaca, in which the devotee requests Vishnu, in various forms, to protect him in different times, places and circumstances. Thus equipped, the demigods were able to conquer the demons and reclaim the throne. At Maharaja Pariksit’s request, Sukadeva Goswami explained the Narayana Kavaca by relating the conversation between Indra and Visvarupa.

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Indra Kills Visvarupa

I - Indra and Vritrasura (7-13) Indra Kills Visvarupa Chapter 9 Brahma had hinted that Visvarupa was inclined to the demons. When Visvarupa saw them miserably defeated by the demigods, he secretly offered oblations into the yajna on their behalf. When Indra discovered this disloyalty, he angrily beheaded Visvarupa, but later regretted the act of murdering a brahmana . Although Indra could counteract the sinful reactions, he instead accepted them and shared them amongst the land, water, trees and women.

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Indra Kills Vritrasura

I - Indra and Vritrasura (7-13) Indra Kills Vritrasura Chapter 12, 13 Vritrasura attacked again. Impressed with the demon’s devotion, detachment and knowledge, Indra heeded his advice. He thus invoked the thunderbolt and a great fight ensued. Indra eventually severed the demon’s head from his body with his powerful thunderbolt, an act which took one complete year to accomplish. Everyone cheered, while Vritrasura entered the transcendental world of Lord Sankarsana. Considering the karmic reaction he would incur for killing a brahmana , Indra again became fearful. Although the sages reassured him, Indra observed the personification of sin chasing him. He fled to Manasa-sarovara, where he lived invisibly and meditated for one thousand years. During this time, Nahusa reigned over the heavenly planets as the representative of Indra. After being purified, Indra returned and performed a great sacrifice which released him from the sinful reactions he was due.

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Indra’s Enemy, Vritrasura

I - Indra and Vritrasura (7-13) Indra’s Enemy, Vritrasura Chapter 9 Angered by Visvarupa’s death, Tvasta (his father) performed a sacrifice in which he chanted a mantra to increase the strength of Indra’s enemies. The mantra, however, was chanted incorrectly, and instead caused Indra to increase in strength. Thus, the sacrifice produced a fierce demon ( asura ) named Vritrasura, of whom Indra was the formidable enemy. Since the demon covered all the planetary systems he was known as vrtra , or ‘one who covers everything.’ Though the demigods attempted to annihilate him, Vritrasura effortlessly swallowed up all their weapons and equipment for fighting. Frustrated, confused, and seeing no other recourse, the demigods approached the Supreme Lord, knowing that only His guidance would deliver an ultimate solution.

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The Great Fight

I - Indra and Vritrasura (7-13) The Great Fight Chapter 10, 11 A great fight ensued. The demigods fought with great vigour, causing the fearful demons to flee, until only Vritrasura, their commander-in-chief, was left on the battlefield. The demon encouraged the demigods to follow dharma and fight as proper warriors, after which he valiantly attacked them all. Vritrasura came face-to-face with Indra and angrily rebuked him for killing Visvarupa, who was a brahmana , a spiritual master and his brother. Though in opposition to Indra, Vritrasura encouraged him to employ the special thunderbolt and gain victory. This, the demon said, was all ordained by Vishnu. He knew that he would also be blessed to die in that way, and thus be released from material existence. Indra was still reluctant, and Vritrasura thus prayed to the Lord, further revealing his devotional disposition in beautiful prayers of surrender. It was becoming crystal clear that this was no ordinary demon.

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Upside Down

I - Indra and Vritrasura (7-13) Upside Down “Herein it is clearly indicated that a person who is not at all demoniac, such as Prahlada Maharaja and Bali Maharaja, may outwardly be a demon or be born in a family of demons. Therefore in terms of real culture one should not be considered a demigod or demon simply according to birth. In his dealings while fighting with Indra, Vritrasura proved himself a great devotee of the Supreme Personality of Godhead. Furthermore, as soon as he finished fighting with Indra and was apparently killed, Vritrasura was transferred to Vaikunthaloka to become an associate of Sankarsana.” (SB 6.13.3) The stories of Srimad-Bhagavatam are not only full of intrigues and twists but highly instructive and incredibly deep. Since the goal of the spotless Purana is to establish pure love of God as the ultimate goal of life, the various stories demonstrate how the level of one’s bhakti is the defining factor in ascertaining spiritual advancement. Whatever external signs and prevailing hierarchies may indicate, love trumps everything. It has the power to turn our conventional understanding upside-down. According to general convention, demigods are considered more elevated than demons. In the Srimad-Bhagavatam, however, we find the epic account of the demon, Vritrasura, who possessed greater spiritual acumen than his demigod counterpart, Indra. As the pastime unfolds, Vritrasura’s greatness shone through, reminding us that even those of demoniac descent can embody the highest states of devotion. The Varnasrama social hierarchy highlights sannyasis as the spiritual leaders, and all members of society are directed to take guidance from them. In the Srimad- Bhagavatam, however, we find the dramatic incident of Ambarish (a grhastha ) being cursed by Durvasa Muni (a sannyasi ). Ambarish’s forbearance and saintliness foiled Durvasa Muni’s angry plan, and the renunciate sage eventually sought his blessings and benediction, realising the King’s exaltedness. Custom tells us that husbands are the spiritual authority for the wife, providing guidance and leadership in both material and spiritual affairs. In the Srimad- Bhagavatam, however, we have the famous account of the ritualistic brahmanas who had devoted themselves to Vedic sacrifices. Though qualified in the orthodoxy of ritual, they had missed the ultimate purpose. Their wives, on the other hand, clearly understood the essence and goal of the Vedas, which is to please the Supreme Lord Krishna. The wives thus shone through as far superior in spiritual advancement. Brahmanas are glorified as the head of the social body, honoured and worshipped for giving spiritual direction and inspiration. In the Srimad- Bhagavatam, however, we find numerous instances where those of a ‘lower’ varna became the instructors of brahmanas . At the onset of the narration we hear how Suta Goswami, though supposedly of a lower birth, was selected as the instructor and teacher of established brahmanas (Sages of Naimisaranya) due to his devotional acumen. Traditions stress respect for the elderly, who are endowed with spiritual knowledge and realised by a lifetime of experiences; the old and wise are considered natural spiritual authorities. In the Srimad-Bhagavatam, however, we find the accounts of Dhruva and Prahlada, who, though lacking years of experience, are nevertheless considered superlative devotees and spotless examples due to purity of consciousness. Sri Chaitanya Mahaprabhu repeatedly read the stories of Dhruva and Prahlada, relishing the amazing lessons from their lives. According to material understanding, civilised and refined orders are more spiritually aware than simple labourers and workers. In the Srimad-Bhagavatam, however, we encounter the story of a palanquin carrier (Jada Bharata), who systematically instructed a powerful King (Maharaja Rahugana) on how to conquer the mind. The King was flabbergasted by the wisdom he heard and immediately humbled himself before the simple labourer whom he had carelessly mistreated and offended. [ 23 ]

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Identifying Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Identifying Pure Devotion In the Bhakti-rasamrita Sindhu, Rupa Goswami defines the characteristics of pure devotion. This verse, considered the paribhasa-sutra (emperor verse) of the entire text, outlines all the key elements of purity: “When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krishna favourably, as Krishna desires .” ( CC Madhya 19.167 ) Vaisnava teachers have discussed these elements in depth, giving evidence from scriptures and referencing various stories and accounts from bygone ages. In essence, true, divine love is a tangible expression ( anusilanam ) of the desire to please Krishna ( anukulyena ), free from any selfish desire for personal gain ( anyabhilasita sunyam ).

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Testing Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Testing Pure Devotion When observing our own life, there are key questions which can help us determine the level of our devotional purity. Selfless – how selfless are we? Do we still have desires for personal gain, in a gross or subtle way? How much do we forget ourselves while being absorbed in devotional service? Do we make decisions based on what will benefit Krishna and His devotees, or what will please us? Steady – how steady are we in our practice? When there are obstacles and difficulties do we lose our drive and energy? How much of our desire to serve is based upon favourable results, and how much of it is based on the happiness of having the opportunity to serve? Serious – how serious are we about our devotional service? How much attention do we pay to increasing the quality and quantity of devotional service? How attentive are we to the details and finer subtleties of devotional service? Sensitive – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service? Simple – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service?

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 6.11.1

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శ్రీశుక ఉవాచ త ఏవం శంసతో ధర్మం వచ: పత్యురచేతస: । నైవాగృహ్ణన్త సమ్భ్రాన్తా: పలాయనపరా నృప ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ta evaṁ śaṁsato dharmaṁ
[ta evam shamsato dharmam]
vacaḥ patyur acetasaḥ
[vachah patyur achetasah]
naivāgṛhṇanta sambhrāntāḥ
[naivaagrihnanta sambhraantaah]
palāyana-parā nṛpa
[palaayana-paraa nripa]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said te — they evam — thus śaṁsataḥ — praising dharmam — the principles of religion vacaḥ — the words patyuḥ — of their master acetasaḥ — their minds being very disturbed na — not eva — indeed agṛhṇanta — accepted sambhrāntāḥ — fearful palāyana-parāḥ — intent upon fleeing nṛpa — O King.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
te
they
ta evaṁ śaṁsato dharmaṁ
evam
thus
śaṁsataḥ
praising
dharmam
the principles of religion
vacaḥ patyur acetasaḥ
vacaḥ
the words
patyuḥ
of their master
acetasaḥ
their minds being very disturbed
naivāgṛhṇanta sambhrāntāḥ
na
not
eva
indeed
agṛhṇanta
accepted
sambhrāntāḥ
fearful
palāyana-parā nṛpa
palāyana-parāḥ
intent upon fleeing
nṛpa
O King.
Śrī Śukadeva Gosvāmī said: O King, Vṛtrāsura, the commander in chief of the demons, advised his lieutenants in the principles of religion, but the cowardly demoniac commanders, intent upon fleeing the battlefield, were so disturbed by fear that they could not accept his words.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! When Vṛtrāsura, the commander of the demons, advised his followers in the principles of religion, the frightened and disturbed demons, intent upon fleeing the battlefield, could not accept his words. In the Eleventh Chapter, the words of Vṛtrāsura during the battle reveal his bravery and to some extent, his prema.
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Śrīmad-Bhāgavatam 6.11.2-3

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విశీర్యమాణాం పృతనామాసురీమసురర్షభ: । కాలానుకూలైస్త్రిదశై: కాల్యమానామనాథవత్ ॥ ౨ ॥ ద‍ృష్ట్వాతప్యత సఙ్‌కుద్ధ ఇన్ద్రశత్రురమర్షిత: । తాన్ నివార్యౌజసా రాజన్ నిర్భర్త్స్యేదమువాచ హ ॥ ౩ ॥
viśīryamāṇāṁ pṛtanām
[visheeryamaanaam pritanaam]
āsurīm asurarṣabhaḥ
[aasureem asurarshabhah]
kālānukūlais tridaśaiḥ
[kaalaanukoolais tridashaih]
kālyamānām anāthavat
[kaalyamaanaam anaathavat]
dṛṣṭvātapyata saṅkruddha
[drishtvaatapyata sankruddha]
indra-śatrur amarṣitaḥ
[indra-shatrur amarshitah]
tān nivāryaujasā rājan
[taan nivaaryaujasaa raajan]
nirbhartsyedam uvāca ha
[nirbhartsyedam uvaacha ha]
Word-for-word
viśīryamāṇām — being shattered pṛtanām — the army āsurīm — of the demons asura-ṛṣabhaḥ — the best of the asuras, Vṛtrāsura kāla-anukūlaiḥ — following the circumstances presented by time tridaśaiḥ — by the demigods kālyamānām — being chased anātha-vat — as if no one were there to protect them dṛṣṭvā — seeing atapyata — felt pain saṅkruddhaḥ — being very angry indra-śatruḥ — Vṛtrāsura, the enemy of Indra amarṣitaḥ — unable to tolerate tān — them (the demigods) nivārya — blocking ojasā — with great force rājan — O King Parīkṣit nirbhartsya — rebuking idam — this uvāca — said ha — indeed.
Blended reading (Sanskrit + English inline)
viśīryamāṇāṁ pṛtanām
viśīryamāṇām
being shattered
pṛtanām
the army
āsurīm asurarṣabhaḥ
āsurīm
of the demons
asura-ṛṣabhaḥ
the best of the asuras, Vṛtrāsura
kālānukūlais tridaśaiḥ
kāla-anukūlaiḥ
following the circumstances presented by time
tridaśaiḥ
by the demigods
kālyamānām anāthavat
kālyamānām
being chased
anātha-vat
as if no one were there to protect them
dṛṣṭvātapyata saṅkruddha
dṛṣṭvā
seeing
atapyata
felt pain
saṅkruddhaḥ
being very angry
indra-śatrur amarṣitaḥ
indra-śatruḥ
Vṛtrāsura, the enemy of Indra
amarṣitaḥ
unable to tolerate
tān nivāryaujasā rājan
tān
them (the demigods)
nivārya
blocking
ojasā
with great force
rājan
O King Parīkṣit
nirbhartsyedam uvāca ha
nirbhartsya
rebuking
idam
this
uvāca
said
ha
indeed.
O King Parīkṣit, the demigods, taking advantage of a favorable opportunity presented by time, attacked the army of the demons from the rear and began driving away the demoniac soldiers, scattering them here and there as if their army had no leader. Seeing the pitiable condition of his soldiers, Vṛtrāsura, the best of the asuras, who was called Indraśatru, the enemy of Indra, was very much aggrieved. Unable to tolerate such reverses, he stopped and forcefully rebuked the demigods, speaking the following words in an angry mood.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Seeing his shelterless soldiers shattered and pursued by the devatās who were favored by time, Vṛtrāsura, enemy of Indra, the best of the demons, angry and intolerant, blocked the devatās and spoke to them as follows. The demon soldiers acted as if without a master (anāthām). Tān refers to the devatās.
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Śrīmad-Bhāgavatam 6.11.4

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కిం వ ఉచ్చరితైర్మాతుర్ధావద్భ‍ి: పృష్ఠతో హతై: । న హి భీతవధ: శ్లాఘ్యో న స్వర్గ్య: శూరమానినామ్ ॥ ౪ ॥
kiṁ va uccaritair mātur
[kim va uchcharitair maatur]
dhāvadbhiḥ pṛṣṭhato hataiḥ
[dhaavadbhih prishthato hataih]
na hi bhīta-vadhaḥ ślāghyo
[na hi bheeta-vadhah shlaaghyo]
na svargyaḥ śūra-māninām
[na svargyah shoora-maaninaam]
Word-for-word
kim — what is the benefit vaḥ — for you uccaritaiḥ — with those like the stool mātuḥ — of the mother dhāvadbhiḥ — running away pṛṣṭhataḥ — from the back hataiḥ — killed na — not hi — certainly bhīta-vadhaḥ — the killing of a person who is afraid ślāghyaḥ — glorious na — nor svargyaḥ — leading to the heavenly planets śūra-māninām — of persons who consider themselves heroes.
Blended reading (Sanskrit + English inline)
kiṁ va uccaritair mātur
kim
what is the benefit
vaḥ
for you
uccaritaiḥ
with those like the stool
mātuḥ
of the mother
dhāvadbhiḥ pṛṣṭhato hataiḥ
dhāvadbhiḥ
running away
pṛṣṭhataḥ
from the back
hataiḥ
killed
na hi bhīta-vadhaḥ ślāghyo
na
not
hi
certainly
bhīta-vadhaḥ
the killing of a person who is afraid
ślāghyaḥ
glorious
na svargyaḥ śūra-māninām
na
nor
svargyaḥ
leading to the heavenly planets
śūra-māninām
of persons who consider themselves heroes.
O demigods, these demoniac soldiers have taken birth uselessly. Indeed, they have come from the bodies of their mothers exactly like stool. What is the benefit of killing such enemies from behind while they are running in fear? One who considers himself a hero should not kill an enemy who is afraid of losing his life. Such killing is never glorious, nor can it promote one to the heavenly planets.
Purport

Vṛtrāsura rebuked both the demigods and the demoniac soldiers because the demons were running in fear of their lives and the demigods were killing them from behind. The actions of both were abominable. When a fight takes place, the opposing parties must be prepared to fight like heroes. A hero never runs from the field of battle. He always fights face to face, determined to gain victory or lay down his life in the fight. That is heroic. Killing an enemy from behind is also inglorious. When an enemy turns his back and runs in fear of his life, he should not be killed. This is the etiquette of military science.

Vṛtrāsura insulted the demoniac soldiers by comparing them to the stool of their mothers. Both stool and a cowardly son come from the abdomen of the mother, and Vṛtrāsura said that there is no difference between them. A similar comparison was given by Tulasī dāsa, who commented that a son and urine both come from the same channel. In other words, semen and urine both come from the genitals, but semen produces a child whereas urine produces nothing. Therefore if a child is neither a hero nor a devotee, he is not a son but urine. Similarly, Cāṇakya Paṇḍita also says:

ko ’rthaḥ putreṇa jātena yo na vidvān na dhārmikaḥ kāṇena cakṣuṣā kiṁ vā cakṣuḥ pīḍaiva kevalam

“What is the use of a son who is neither glorious nor devoted to the Lord? Such a son is like a blind eye, which simply gives pain but cannot help one see.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O devatās like mother’s stool! What fame or dharma is there in killing fleeing demons from the back? Killing a person who is afraid is not glorious and does not bring Svarga to those who think themselves valorous. Uccaritāḥ mātur means “O devatās like mother’s stool!” There is no glory or dharma in killing demons from the back. Some versions have the instrumental case uccaritaiḥ. It then describes the demons. Killing people who are afraid is not glorious. There is no dharma or fame for the killer or the killed. He criticizes both parties.
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Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.5

↗
యది వ: ప్రధనే శ్రద్ధా సారం వా క్షుల్లకా హృది । అగ్రే తిష్ఠత మాత్రం మే న చేద గ్రామ్యసుఖే స్పృహా ॥ ౫ ॥
yadi vaḥ pradhane śraddhā
[yadi vah pradhane shraddhaa]
sāraṁ vā kṣullakā hṛdi
[saaram vaa kshullakaa hridi]
agre tiṣṭhata mātraṁ me
[agre tishthata maatram me]
na ced grāmya-sukhe spṛhā
[na ched graamya-sukhe sprihaa]
Word-for-word
yadi — if vaḥ — of you pradhane — in battle śraddhā — faith sāram — patience vā — or kṣullakāḥ — O insignificant ones hṛdi — in the core of the heart agre — in front tiṣṭhata — just stand mātram — for a moment me — of me na — not cet — if grāmya-sukhe — in sense gratification spṛhā — desire.
Blended reading (Sanskrit + English inline)
yadi vaḥ pradhane śraddhā
yadi
if
vaḥ
of you
pradhane
in battle
śraddhā
faith
sāraṁ vā kṣullakā hṛdi
sāram
patience
vā
or
kṣullakāḥ
O insignificant ones
hṛdi
in the core of the heart
agre tiṣṭhata mātraṁ me
agre
in front
tiṣṭhata
just stand
mātram
for a moment
me
of me
na ced grāmya-sukhe spṛhā
na
not
cet
if
grāmya-sukhe
in sense gratification
spṛhā
desire.
O insignificant demigods, if you truly have faith in your heroism, if you have patience in the cores of your hearts and if you are not ambitious for sense gratification, please stand before me for a moment.
Purport

Rebuking the demigods, Vṛtrāsura challenged, “O demigods, if you are actually heroes, stand before me now and try to show your prowess. If you do not wish to fight, if you are afraid of losing your lives, I shall not kill you, for unlike you, I am not so evil minded as to kill persons who are neither heroic nor willing to fight. If you have faith in your heroism, please stand before me.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O insignificant devatās! If you truly have faith in your heroism, if you have patience in the cores of your hearts and if you do not desire any more sense gratification (since I will kill you), please stand before me for a moment. Pradhane means in battle. Sāram means determination. O insignificant ones (kṣullakāḥ)!
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Śrīmad-Bhāgavatam 6.11.6

↗
ఏవం సురగణాన్ క్రుద్ధో భీషయన్ వపుషా రిపూన్ । వ్యనదత్ సుమహాప్రాణో యేన లోకా విచేతస: ॥ ౬ ॥
evaṁ sura-gaṇān kruddho
[evam sura-ganaan kruddho]
bhīṣayan vapuṣā ripūn
[bheeshayan vapushaa ripoon]
vyanadat sumahā-prāṇo
[vyanadat sumahaa-praano]
yena lokā vicetasaḥ
[yena lokaa vichetasah]
Word-for-word
evam — thus sura-gaṇān — the demigods kruddhaḥ — being very angry bhīṣayan — terrifying vapuṣā — by his body ripūn — his enemies vyanadat — roared su-mahā-prāṇaḥ — the most powerful Vṛtrāsura yena — by which lokāḥ — all people vicetasaḥ — unconscious.
Blended reading (Sanskrit + English inline)
evaṁ sura-gaṇān kruddho
evam
thus
sura-gaṇān
the demigods
kruddhaḥ
being very angry
bhīṣayan vapuṣā ripūn
bhīṣayan
terrifying
vapuṣā
by his body
ripūn
his enemies
vyanadat sumahā-prāṇo
vyanadat
roared
su-mahā-prāṇaḥ
the most powerful Vṛtrāsura
yena lokā vicetasaḥ
yena
by which
lokāḥ
all people
vicetasaḥ
unconscious.
Śukadeva Gosvāmī said: Vṛtrāsura, the angry and most powerful hero, terrified the demigods with his stout and strongly built body. When he roared with a resounding voice, nearly all living entities fainted.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Powerful Vṛtrāsura, angry and terrifying the devatās with his body, roared with a resounding voice which made all living entities faint.
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Śrīmad-Bhāgavatam 6.11.7

↗
తేన దేవగణా: సర్వే వృత్రవిస్ఫోటనేన వై । నిపేతుర్మూర్చ్ఛితా భూమౌ యథైవాశనినా హతా: ॥ ౭ ॥
tena deva-gaṇāḥ sarve
[tena deva-ganaah sarve]
vṛtra-visphoṭanena vai
[vritra-visphotanena vai]
nipetur mūrcchitā bhūmau
[nipetur moorchchitaa bhoomau]
yathaivāśaninā hatāḥ
[yathaivaashaninaa hataah]
Word-for-word
tena — by that deva-gaṇāḥ — the demigods sarve — all vṛtra-visphoṭanena — the tumultuous sound of Vṛtrāsura vai — indeed nipetuḥ — fell mūrcchitāḥ — fainted bhūmau — on the ground yathā — just as if eva — indeed aśaninā — by a thunderbolt hatāḥ — struck.
Blended reading (Sanskrit + English inline)
tena deva-gaṇāḥ sarve
tena
by that
deva-gaṇāḥ
the demigods
sarve
all
vṛtra-visphoṭanena vai
vṛtra-visphoṭanena
the tumultuous sound of Vṛtrāsura
vai
indeed
nipetur mūrcchitā bhūmau
nipetuḥ
fell
mūrcchitāḥ
fainted
bhūmau
on the ground
yathaivāśaninā hatāḥ
yathā
just as if
eva
indeed
aśaninā
by a thunderbolt
hatāḥ
struck.
When all the demigods heard Vṛtrāsura’s tumultuous roar, which resembled that of a lion, they fainted and fell to the ground as if struck by thunderbolts.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
And when the devatās heard the sound of Vṛtrāsura striking his thigh with his hand, they fainted and fell to the ground as if struck by thunderbolts. Vai means “and.” Visphoṭanena means “by the sound of slapping the hand on the upper thigh.”
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Śrīmad-Bhāgavatam 6.11.8

↗
మమర్ద పద్‌భ్యాం సురసైన్యమాతురం నిమీలితాక్షం రణరఙ్గదుర్మద: । గాం కమ్పయన్నుద్యతశూల ఓజసా నాలం వనం యూథపతిర్యథోన్మద: ॥ ౮ ॥
mamarda padbhyāṁ sura-sainyam āturaṁ
[mamarda padbhyaam sura-sainyam aaturam]
nimīlitākṣaṁ raṇa-raṅga-durmadaḥ
[nimeelitaaksham rana-ranga-durmadah]
gāṁ kampayann udyata-śūla ojasā
[gaam kampayann udyata-shoola ojasaa]
nālaṁ vanaṁ yūtha-patir yathonmadaḥ
[naalam vanam yootha-patir yathonmadah]
Word-for-word
mamarda — trampled padbhyām — by his feet sura-sainyam — the army of the demigods āturam — who were very afraid nimīlita-akṣam — closing their eyes raṇa-raṅga-durmadaḥ — arrogant on the battlefield gām — the surface of the globe kampayan — causing to tremble udyata-śūlaḥ — taking up his trident ojasā — with his strength nālam — of hollow bamboo sticks vanam — a forest yūtha-patiḥ — an elephant yathā — just as unmadaḥ — maddened.
Blended reading (Sanskrit + English inline)
mamarda padbhyāṁ sura-sainyam āturaṁ
mamarda
trampled
padbhyām
by his feet
sura-sainyam
the army of the demigods
āturam
who were very afraid
nimīlitākṣaṁ raṇa-raṅga-durmadaḥ
nimīlita-akṣam
closing their eyes
raṇa-raṅga-durmadaḥ
arrogant on the battlefield
gām
the surface of the globe
gāṁ kampayann udyata-śūla ojasā
kampayan
causing to tremble
udyata-śūlaḥ
taking up his trident
ojasā
with his strength
nālaṁ vanaṁ yūtha-patir yathonmadaḥ
nālam
of hollow bamboo sticks
vanam
a forest
yūtha-patiḥ
an elephant
yathā
just as
unmadaḥ
maddened.
As the demigods closed their eyes in fear, Vṛtrāsura, taking up his trident and making the earth tremble with his great strength, trampled the demigods beneath his feet on the battlefield the way a mad elephant tramples hollow bamboos in the forest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As the devatās closed their eyes in fear, Vṛtrāsura, taking up his trident and making the earth tremble with his great strength, trampled the devatās beneath his feet on the battlefield, just as an enraged elephant tramples a forest of reeds. The devatās closed their eyes in fear. Nālam means forest of reeds. Yūtha-patiḥ is an elephant.
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Śrīmad-Bhāgavatam 6.11.9

↗
విలోక్య తం వజ్రధరోఽత్యమర్షిత: స్వశత్రవేఽభిద్రవతే మహాగదామ్ । చిక్షేప తామాపతతీం సుదు:సహాం జగ్రాహ వామేన కరేణ లీలయా ॥ ౯ ॥
vilokya taṁ vajra-dharo ’tyamarṣitaḥ
[vilokya tam vajra-dharo ’tyamarshitah]
sva-śatrave ’bhidravate mahā-gadām
[sva-shatrave ’bhidravate mahaa-gadaam]
cikṣepa tām āpatatīṁ suduḥsahāṁ
[chikshepa taam aapatateem suduhsahaam]
jagrāha vāmena kareṇa līlayā
[jagraaha vaamena karena leelayaa]
Word-for-word
vilokya — seeing tam — him (Vṛtrāsura) vajra-dharaḥ — the carrier of the thunderbolt (King Indra) ati — very much amarṣitaḥ — intolerant sva — his own śatrave — toward the enemy abhidravate — running mahā-gadām — a very powerful club cikṣepa — threw tām — that (club) āpatatīm — flying toward him su-duḥsahām — very difficult to counteract jagrāha — caught vāmena — with his left kareṇa — hand līlayā — very easily.
Blended reading (Sanskrit + English inline)
vilokya taṁ vajra-dharo ’tyamarṣitaḥ
vilokya
seeing
tam
him (Vṛtrāsura)
vajra-dharaḥ
the carrier of the thunderbolt (King Indra)
sva-śatrave ’bhidravate mahā-gadām
ati
very much
amarṣitaḥ
intolerant
sva
his own
cikṣepa tām āpatatīṁ suduḥsahāṁ
śatrave
toward the enemy
abhidravate
running
mahā-gadām
a very powerful club
cikṣepa
threw
tām
that (club)
āpatatīm
flying toward him
su-duḥsahām
very difficult to counteract
jagrāha vāmena kareṇa līlayā
jagrāha
caught
vāmena
with his left
kareṇa
hand
līlayā
very easily.
Seeing Vṛtrāsura’s disposition, Indra, the King of heaven, became intolerant and threw at him one of his great clubs, which are extremely difficult to counteract. However, as the club flew toward him, Vṛtrāsura easily caught it with his left hand.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing Vṛtrāsura's disposition, Indra became indignant and threw a great club, difficult to counteract, which flews towards Vṛtrāsura as he approached. However, Vṛtrāsura easily caught it with his left hand. Abhidravate means that Vṛtrāsura was approaching him.
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Śrīmad-Bhāgavatam 6.11.10

↗
స ఇన్ద్రశత్రు: కుపితో భృశం తయా మహేన్ద్రవాహం గదయోరువిక్రమ: । జఘాన కుమ్భస్థల ఉన్నదన్మృధే తత్కర్మ సర్వే సమపూజయన్నృప ॥ ౧౦ ॥
sa indra-śatruḥ kupito bhṛśaṁ tayā
[sa indra-shatruh kupito bhrisham tayaa]
mahendra-vāhaṁ gadayoru-vikramaḥ
[mahendra-vaaham gadayoru-vikramah]
jaghāna kumbha-sthala unnadan mṛdhe
[jaghaana kumbha-sthala unnadan mridhe]
tat karma sarve samapūjayan nṛpa
[tat karma sarve samapoojayan nripa]
Word-for-word
saḥ — that indra-śatruḥ — Vṛtrāsura kupitaḥ — being angry bhṛśam — very much tayā — with that mahendra-vāham — the elephant who is the carrier of Indra gadayā — by the club uru-vikramaḥ — who is famous for his great strength jaghāna — struck kumbha-sthale — on the head unnadan — roaring loudly mṛdhe — in that fight tat karma — that action (striking the head of Indra’s elephant with the club in his left hand) sarve — all the soldiers (on both sides) samapūjayan — glorified nṛpa — O King Parīkṣit.
Blended reading (Sanskrit + English inline)
sa indra-śatruḥ kupito bhṛśaṁ tayā
saḥ
that
indra-śatruḥ
Vṛtrāsura
kupitaḥ
being angry
bhṛśam
very much
tayā
with that
mahendra-vāhaṁ gadayoru-vikramaḥ
mahendra-vāham
the elephant who is the carrier of Indra
gadayā
by the club
uru-vikramaḥ
who is famous for his great strength
jaghāna kumbha-sthala unnadan mṛdhe
jaghāna
struck
kumbha-sthale
on the head
unnadan
roaring loudly
mṛdhe
in that fight
tat karma sarve samapūjayan nṛpa
tat karma
that action (striking the head of Indra’s elephant with the club in his left hand)
sarve
all the soldiers (on both sides)
samapūjayan
glorified
nṛpa
O King Parīkṣit.
O King Parīkṣit, the powerful Vṛtrāsura, the enemy of King Indra, angrily struck the head of Indra’s elephant with that club, making a tumultuous sound on the battlefield. For this heroic deed, the soldiers on both sides glorified him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Powerful Vṛtrāsura, the enemy of King Indra, roaring loudly on the battlefield, angrily struck the head of Indra's elephant with that club. For this heroic deed, the soldiers on both sides glorified him.
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Śrīmad-Bhāgavatam 6.11.11

↗
ఐరావతో వృత్రగదాభిమృష్టో విఘూర్ణితోఽద్రి: కులిశాహతో యథా । అపాసరద్ భిన్నముఖ: సహేన్ద్రో ముఞ్చన్నసృక్ సప్తధనుర్భృశార్త: ॥ ౧౧ ॥
airāvato vṛtra-gadābhimṛṣṭo
[airaavato vritra-gadaabhimrishto]
vighūrṇito ’driḥ kuliśāhato yathā
[vighoornito ’drih kulishaahato yathaa]
apāsarad bhinna-mukhaḥ sahendro
[apaasarad bhinna-mukhah sahendro]
muṣcann asṛk sapta-dhanur bhṛśārtaḥ
[mushchann asrik sapta-dhanur bhrishaartah]
Word-for-word
airāvataḥ — Airāvata, the elephant of King Indra vṛtra-gadā-abhimṛṣṭaḥ — struck by the club in Vṛtrāsura’s hand vighūrṇitaḥ — shaken adriḥ — a mountain kuliśa — by a thunderbolt āhataḥ — struck yathā — just like apāsarat — was pushed back bhinna-mukhaḥ — having a broken mouth saha-indraḥ — with King Indra muṣcan — spitting asṛk — blood sapta-dhanuḥ — a distance measured by seven bows (approximately fourteen yards) bhṛśa — very severely ārtaḥ — aggrieved.
Blended reading (Sanskrit + English inline)
airāvato vṛtra-gadābhimṛṣṭo
airāvataḥ
Airāvata, the elephant of King Indra
vṛtra-gadā-abhimṛṣṭaḥ
struck by the club in Vṛtrāsura’s hand
vighūrṇito ’driḥ kuliśāhato yathā
vighūrṇitaḥ
shaken
apāsarad bhinna-mukhaḥ sahendro
adriḥ
a mountain
kuliśa
by a thunderbolt
āhataḥ
struck
yathā
just like
muṣcann asṛk sapta-dhanur bhṛśārtaḥ
apāsarat
was pushed back
bhinna-mukhaḥ
having a broken mouth
saha-indraḥ
with King Indra
muṣcan
spitting
asṛk
blood
sapta-dhanuḥ
a distance measured by seven bows (approximately fourteen yards)
bhṛśa
very severely
ārtaḥ
aggrieved.
Struck with the club by Vṛtrāsura like a mountain struck by a thunderbolt, the elephant Airāvata, feeling great pain and spitting blood from its broken mouth, was pushed back fourteen yards. In great distress, the elephant fell, with Indra on its back.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Struck with the club by Vṛtrāsura, the elephant Airāvata, like a mountain struck by a thunderbolt, felt great pain and spat blood from his broken mouth. He was pushed back fourteen yards along with Indra. Bhinna-mukhaḥ means “torn mouth.” Seven bows is twenty-eight hastas. [Note: One hasta is eighteen inches.]
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Śrīmad-Bhāgavatam 6.11.12

↗
న సన్నవాహాయ విషణ్ణచేతసే ప్రాయుఙ్క్త భూయ: స గదాం మహాత్మా । ఇన్ద్రోఽమృతస్యన్దికరాభిమర్శ వీతవ్యథక్షతవాహోఽవతస్థే ॥ ౧౨ ॥
na sanna-vāhāya viṣaṇṇa-cetase
[na sanna-vaahaaya vishanna-chetase]
prāyuṅkta bhūyaḥ sa gadāṁ mahātmā
[praayunkta bhooyah sa gadaam mahaatmaa]
indro ’mṛta-syandi-karābhimarśa-
[indro ’mrita-syandi-karaabhimarsha-]
vīta-vyatha-kṣata-vāho ’vatasthe
[veeta-vyatha-kshata-vaaho ’vatasthe]
Word-for-word
na — not sanna — fatigued vāhāya — upon him whose carrier viṣaṇṇa-cetase — morose in the core of his heart prāyuṅkta — used bhūyaḥ — again saḥ — he (Vṛtrāsura) gadām — the club mahā-ātmā — the great soul (who refrained from striking Indra with the club when he saw Indra morose and aggrieved) indraḥ — Indra amṛta-syandi-kara — of his hand, which produces nectar abhimarśa — by the touch vīta — was relieved vyatha — from pains kṣata — and cuts vāhaḥ — whose carrier elephant avatasthe — stood there.
Blended reading (Sanskrit + English inline)
na sanna-vāhāya viṣaṇṇa-cetase
na
not
sanna
fatigued
vāhāya
upon him whose carrier
viṣaṇṇa-cetase
morose in the core of his heart
prāyuṅkta bhūyaḥ sa gadāṁ mahātmā
prāyuṅkta
used
bhūyaḥ
again
saḥ
he (Vṛtrāsura)
gadām
the club
mahā-ātmā
the great soul (who refrained from striking Indra with the club when he saw Indra morose and aggrieved)
indro ’mṛta-syandi-karābhimarśa-
indraḥ
Indra
amṛta-syandi-kara
of his hand, which produces nectar
abhimarśa
by the touch
vīta-vyatha-kṣata-vāho ’vatasthe
vīta
was relieved
vyatha
from pains
kṣata
and cuts
vāhaḥ
whose carrier elephant
avatasthe
stood there.
When he saw Indra’s carrier elephant thus fatigued and injured and when he saw Indra morose because his carrier had been harmed in that way, the great soul Vṛtrāsura, following religious principles, refrained from again striking Indra with the club. Taking this opportunity, Indra touched the elephant with his nectar-producing hand, thus relieving the animal’s pain and curing its injuries. Then the elephant and Indra both stood silently.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing that, the great soul Vṛtrāsura refrained from again aiming the club at despondent Indra with his despondent carrier. Taking this opportunity, Indra stood there, and touched the elephant with his nectar-producing hand to relieve the animal of its pain and its injuries. He did not aim his club at Indra with his despondent carrier. Indra’s hand flowed with nectar. By its touch the elephant was relieved of his pains.
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Śrīmad-Bhāgavatam 6.11.13

↗
స తం నృపేన్ద్రాహవకామ్యయా రిపుం వజ్రాయుధం భ్రాతృహణం విలోక్య । స్మరంశ్చ తత్కర్మ నృశంసమంహ: శోకేన మోహేన హసఞ్జగాద ॥ ౧౩ ॥
sa taṁ nṛpendrāhava-kāmyayā ripuṁ
[sa tam nripendraahava-kaamyayaa ripum]
vajrāyudhaṁ bhrātṛ-haṇaṁ vilokya
[vajraayudham bhraatri-hanam vilokya]
smaraṁś ca tat-karma nṛ-śaṁsam aṁhaḥ
[smaramsh cha tat-karma nri-shamsam amhah]
śokena mohena hasaṣ jagāda
[shokena mohena hasash jagaada]
Word-for-word
saḥ — he (Vṛtrāsura) tam — him (the King of heaven, Indra) nṛpa-indra — O King Parīkṣit āhava-kāmyayā — with a desire to fight ripum — his enemy vajra-āyudham — whose weapon was the thunderbolt (made from the bones of Dadhīci) bhrātṛ-haṇam — who was the killer of his brother vilokya — seeing smaran — remembering ca — and tat-karma — his activities nṛ-śaṁsam — cruel aṁhaḥ — a great sin śokena — with lamentation mohena — by bewilderment hasan — laughing jagāda — said.
Blended reading (Sanskrit + English inline)
sa taṁ nṛpendrāhava-kāmyayā ripuṁ
saḥ
he (Vṛtrāsura)
tam
him (the King of heaven, Indra)
nṛpa-indra
O King Parīkṣit
āhava-kāmyayā
with a desire to fight
ripum
his enemy
vajrāyudhaṁ bhrātṛ-haṇaṁ vilokya
vajra-āyudham
whose weapon was the thunderbolt (made from the bones of Dadhīci)
bhrātṛ-haṇam
who was the killer of his brother
vilokya
seeing
smaraṁś ca tat-karma nṛ-śaṁsam aṁhaḥ
smaran
remembering
ca
and
tat-karma
his activities
nṛ-śaṁsam
cruel
aṁhaḥ
a great sin
śokena mohena hasaṣ jagāda
śokena
with lamentation
mohena
by bewilderment
hasan
laughing
jagāda
said.
O King, when the great hero Vṛtrāsura saw Indra, his enemy, the killer of his brother, standing before him with a thunderbolt in his hand, desiring to fight, Vṛtrāsura remembered how Indra had cruelly killed his brother. Thinking of Indra’s sinful activities, he became mad with lamentation and forgetfulness. Laughing sarcastically, he spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! When the great hero Vṛtrāsura saw Indra, his enemy, the killer of his brother, standing before him with a thunderbolt in his hand, Vṛtrāsura, desiring to fight and remembering Indra’s sin, laughed, and then spoke in lamentation and bewilderment. Nṛśaṁṣam means cruel.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.14

↗
శ్రీవృత్ర ఉవాచ దిష్ట్యా భవాన్ మే సమవస్థితో రిపు- ర్యో బ్రహ్మహా గురుహా భ్రాతృహా చ । దిష్ట్యానృణోఽద్యాహమసత్తమ త్వయా మచ్ఛూలనిర్భిన్నద‍ృషద్‌ధృదాచిరాత్ ॥ ౧౪ ॥
śrī-vṛtra uvāca
[shree-vritra uvaacha]
diṣṭyā bhavān me samavasthito ripur
[dishtyaa bhavaan me samavasthito ripur]
yo brahma-hā guru-hā bhrātṛ-hā ca
[yo brahma-haa guru-haa bhraatri-haa cha]
diṣṭyānṛṇo ’dyāham asattama tvayā
[dishtyaanrino ’dyaaham asattama tvayaa]
mac-chūla-nirbhinna-dṛṣad-dhṛdācirāt
[mach-choola-nirbhinna-drishad-dhridaachiraat]
Word-for-word
śrī-vṛtraḥ uvāca — the great hero Vṛtrāsura said diṣṭyā — by good fortune bhavān — Your Lordship me — of me samavasthitaḥ — situated (in front) ripuḥ — my enemy yaḥ — who brahma-hā — the killer of a brāhmaṇa guru-hā — the killer of your guru bhrātṛ-hā — the killer of my brother ca — also diṣṭyā — by good fortune anṛṇaḥ — free from debt (to my brother) adya — today aham — I asat-tama — O most abominable one tvayā — through you mat-śūla — by my trident nirbhinna — being pierced dṛṣat — like stone hṛdā — whose heart acirāt — very soon.
Blended reading (Sanskrit + English inline)
śrī-vṛtra uvāca
śrī-vṛtraḥ uvāca
the great hero Vṛtrāsura said
diṣṭyā bhavān me samavasthito ripur
diṣṭyā
by good fortune
bhavān
Your Lordship
me
of me
samavasthitaḥ
situated (in front)
ripuḥ
my enemy
yo brahma-hā guru-hā bhrātṛ-hā ca
diṣṭyānṛṇo ’dyāham asattama tvayā
yaḥ
who
brahma-hā
the killer of a brāhmaṇa
guru-hā
the killer of your guru
mac-chūla-nirbhinna-dṛṣad-dhṛdācirāt
bhrātṛ-hā
the killer of my brother
ca
also
diṣṭyā
by good fortune
anṛṇaḥ
free from debt (to my brother)
adya
today
aham
I
asat-tama
O most abominable one
tvayā
through you
mat-śūla
by my trident
nirbhinna
being pierced
dṛṣat
like stone
hṛdā
whose heart
acirāt
very soon.
Śrī Vṛtrāsura said: He who has killed a brāhmaṇa, he who has killed his spiritual master — indeed, he who has killed my brother — is now, by good fortune, standing before me face to face as my enemy. O most abominable one, when I pierce your stonelike heart with my trident, I shall be freed from my debt to my brother.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Vṛtrāsura said: My enemy, who has killed a brāhmaṇa, his guru, and my brother, is now, by good fortune, standing before me. O most abominable one! Today, by good fortune, when I pierce your stone-like heart with my trident, I shall soon be freed from my debt to my brother. I will be free of debt today by you whose stone-like heart will be pierced by my trident.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.15

↗
యో నోఽగ్రజస్యాత్మవిదో ద్విజాతే- ర్గురోరపాపస్య చ దీక్షితస్య । విశ్రభ్య ఖడ్‍గేన శిరాంస్యవృశ్చత్ పశోరివాకరుణ: స్వర్గకామ: ॥ ౧౫ ॥
yo no ’grajasyātma-vido dvijāter
[yo no ’grajasyaatma-vido dvijaater]
guror apāpasya ca dīkṣitasya
[guror apaapasya cha deekshitasya]
viśrabhya khaḍgena śirāṁsy avṛścat
[vishrabhya khadgena shiraamsy avrishchat]
paśor ivākaruṇaḥ svarga-kāmaḥ
[pashor ivaakarunah svarga-kaamah]
Word-for-word
yaḥ — he who naḥ — our agra-jasya — of the elder brother ātma-vidaḥ — who was fully self-realized dvi-jāteḥ — a qualified brāhmaṇa guroḥ — your spiritual master apāpasya — free from all sinful activities ca — also dīkṣitasya — appointed as the initiator of your yajṣa viśrabhya — trustfully khaḍgena — by your sword śirāṁsi — the heads avṛścat — cut off paśoḥ — of an animal iva — like akaruṇaḥ — merciless svarga-kāmaḥ — desiring the heavenly planets.
Blended reading (Sanskrit + English inline)
yo no ’grajasyātma-vido dvijāter
yaḥ
he who
guror apāpasya ca dīkṣitasya
viśrabhya khaḍgena śirāṁsy avṛścat
naḥ
our
agra-jasya
of the elder brother
ātma-vidaḥ
who was fully self-realized
dvi-jāteḥ
a qualified brāhmaṇa
guroḥ
your spiritual master
apāpasya
free from all sinful activities
ca
also
dīkṣitasya
appointed as the initiator of your yajṣa
viśrabhya
trustfully
khaḍgena
by your sword
śirāṁsi
the heads
avṛścat
cut off
paśor ivākaruṇaḥ svarga-kāmaḥ
paśoḥ
of an animal
iva
like
akaruṇaḥ
merciless
svarga-kāmaḥ
desiring the heavenly planets.
Only for the sake of living in the heavenly planets, you killed my elder brother — a self-realized, sinless, qualified brāhmaṇa who had been appointed your chief priest. He was your spiritual master, but although you entrusted him with the performance of your sacrifice, you later mercilessly severed his heads from his body the way one butchers an animal.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as a sacrificer desiring Svarga mercilessly cuts off the head of an animal, you, desiring Svarga, after gaining his trust, using your sword, cut off the heads [Note: The plural is used to indicate that Indra killed not one person but many—guru, brāhmaṇa, brother. ] of my elder brother, a knower of ātmā, a brāhmaṇa, and your guru, who was free of sin and appointed by you for sacrifice. The sacrificer and you both desire Svarga.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.16

↗
శ్రీహ్రీదయాకీర్తిభిరుజ్ఝితం త్వాం స్వకర్మణా పురుషాదైశ్చ గర్హ్యమ్ । కృచ్ఛ్రేణ మచ్ఛూలవిభిన్నదేహ- మస్పృష్టవహ్నిం సమదన్తి గృధ్రా: ॥ ౧౬ ॥
śrī-hrī-dayā-kīrtibhir ujjhitaṁ tvāṁ
[shree-hree-dayaa-keertibhir ujjhitam tvaam]
sva-karmaṇā puruṣādaiś ca garhyam
[sva-karmanaa purushaadaish cha garhyam]
kṛcchreṇa mac-chūla-vibhinna-deham
[krichchrena mach-choola-vibhinna-deham]
aspṛṣṭa-vahniṁ samadanti gṛdhrāḥ
[asprishta-vahnim samadanti gridhraah]
Word-for-word
śrī — opulence or beauty hrī — shame dayā — mercy kīrtibhiḥ — and glory ujjhitam — bereft of tvām — you sva-karmaṇā — by your own activities puruṣa-adaiḥ — by the Rākṣasas (man-eaters) ca — and garhyam — condemnable kṛcchreṇa — with great difficulty mat-śūla — by my trident vibhinna — pierced deham — your body aspṛṣṭa-vahnim — not even touched by fire samadanti — will eat gṛdhrāḥ — the vultures.
Blended reading (Sanskrit + English inline)
śrī-hrī-dayā-kīrtibhir ujjhitaṁ tvāṁ
śrī
opulence or beauty
hrī
shame
dayā
mercy
kīrtibhiḥ
and glory
ujjhitam
bereft of
tvām
you
sva-karmaṇā puruṣādaiś ca garhyam
sva-karmaṇā
by your own activities
puruṣa-adaiḥ
by the Rākṣasas (man-eaters)
ca
and
garhyam
condemnable
kṛcchreṇa mac-chūla-vibhinna-deham
kṛcchreṇa
with great difficulty
mat-śūla
by my trident
vibhinna
pierced
deham
your body
aspṛṣṭa-vahniṁ samadanti gṛdhrāḥ
aspṛṣṭa-vahnim
not even touched by fire
samadanti
will eat
gṛdhrāḥ
the vultures.
Indra, you are bereft of all shame, mercy, glory and good fortune. Deprived of these good qualities by the reactions of your fruitive activities, you are to be condemned even by the man-eaters [Rākṣasas]. Now I shall pierce your body with my trident, and after you die with great pain, even fire will not touch you; only the vultures will eat your body.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Vultures alone will eat your body, which is devoid of beauty, reserve, mercy and fame, which will be pierced by my trident, and will be untouched by fire, being detested even by flesh-eating Rākṣasas. The verb “eat” is in the present tense, since the action will take place soon.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.17

↗
అన్యేఽను యే త్వేహ నృశంసమజ్ఞా యదుద్యతాస్త్రా: ప్రహరన్తి మహ్యమ్ । తైర్భూతనాథాన్ సగణాన్ నిశాత త్రిశూలనిర్భిన్నగలైర్యజామి ॥ ౧౭ ॥
anye ’nu ye tveha nṛ-śaṁsam ajṣā
[anye ’nu ye tveha nri-shamsam ajshaa]
yad udyatāstrāḥ praharanti mahyam
[yad udyataastraah praharanti mahyam]
tair bhūta-nāthān sagaṇān niśāta-
[tair bhoota-naathaan saganaan nishaata-]
triśūla-nirbhinna-galair yajāmi
[trishoola-nirbhinna-galair yajaami]
Word-for-word
anye — others anu — follow ye — who tvā — you iha — in this connection nṛ-śaṁsam — very cruel ajṣāḥ — persons unaware of my prowess yat — if udyata-astrāḥ — with their swords raised praharanti — attack mahyam — me taiḥ — with those bhūta-nāthān — to such leaders of the ghosts as Bhairava sa-gaṇān — with their hordes niśāta — sharpened tri-śūla — by the trident nirbhinna — separated or pierced galaiḥ — having their necks yajāmi — I shall offer sacrifices.
Blended reading (Sanskrit + English inline)
anye ’nu ye tveha nṛ-śaṁsam ajṣā
anye
others
anu
follow
ye
who
tvā
you
iha
in this connection
nṛ-śaṁsam
very cruel
ajṣāḥ
persons unaware of my prowess
yad udyatāstrāḥ praharanti mahyam
yat
if
udyata-astrāḥ
with their swords raised
praharanti
attack
mahyam
me
tair bhūta-nāthān sagaṇān niśāta-
taiḥ
with those
bhūta-nāthān
to such leaders of the ghosts as Bhairava
sa-gaṇān
with their hordes
niśāta
sharpened
triśūla-nirbhinna-galair yajāmi
tri-śūla
by the trident
nirbhinna
separated or pierced
galaiḥ
having their necks
yajāmi
I shall offer sacrifices.
You are naturally cruel. If the other demigods, unaware of my prowess, follow you by attacking me with raised weapons, I shall sever their heads with this sharp trident. With those heads I shall perform a sacrifice to Bhairava and the other leaders of the ghosts, along with their hordes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If other ignorant people who follow a cruel person like you attack me with raised weapons, I will offer them to Bhairava and his followers, with their necks severed by my sharp trident. If others who follow you attack, I will worship Bhairava with their bodies. I will please the demons and Bhairava, their leader.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.18

↗
అథో హరే మే కులిశేన వీర హర్తా ప్రమథ్యైవ శిరో యదీహ । తత్రానృణో భూతబలిం విధాయ మనస్వినాం పాదరజ: ప్రపత్స్యే ॥ ౧౮ ॥
atho hare me kuliśena vīra
[atho hare me kulishena veera]
hartā pramathyaiva śiro yadīha
[hartaa pramathyaiva shiro yadeeha]
tatrānṛṇo bhūta-baliṁ vidhāya
[tatraanrino bhoota-balim vidhaaya]
manasvināṁ pāda-rajaḥ prapatsye
[manasvinaam paada-rajah prapatsye]
Word-for-word
atho — otherwise hare — O King Indra me — of me kuliśena — by your thunderbolt vīra — O great hero hartā — you cut off pramathya — destroying my army eva — certainly śiraḥ — head yadi — if iha — in this battle tatra — in that case anṛṇaḥ — relieved of all debts in this material world bhūta-balim — a presentation for all living entities vidhāya — arranging manasvinām — of great sages like Nārada Muni pāda-rajaḥ — the dust of the lotus feet prapatsye — I shall achieve.
Blended reading (Sanskrit + English inline)
atho hare me kuliśena vīra
atho
otherwise
hare
O King Indra
me
of me
kuliśena
by your thunderbolt
vīra
O great hero
hartā pramathyaiva śiro yadīha
hartā
you cut off
pramathya
destroying my army
eva
certainly
śiraḥ
head
yadi
if
iha
in this battle
tatrānṛṇo bhūta-baliṁ vidhāya
tatra
in that case
anṛṇaḥ
relieved of all debts in this material world
bhūta-balim
a presentation for all living entities
vidhāya
arranging
manasvināṁ pāda-rajaḥ prapatsye
manasvinām
of great sages like Nārada Muni
pāda-rajaḥ
the dust of the lotus feet
prapatsye
I shall achieve.
But if in this battle you cut off my head with your thunderbolt and kill my soldiers, O Indra, O great hero, I shall take great pleasure in offering my body to other living entities [such as jackals and vultures]. I shall thus be relieved of my obligations to the reactions of my karma, and my fortune will be to receive the dust from the lotus feet of great devotees like Nārada Muni.
Purport

Śrī Narottama dāsa Ṭhākura sings:

ei chaya gosāṣi yāra, mui tāra dāsa tāṅ’ sabāra pada-reṇu mora paṣca-grāsa

“I am the servant of the Six Gosvāmīs, and the dust of their lotus feet provides my five kinds of food.” A Vaiṣṇava always desires the dust of the lotus feet of previous ācāryas and Vaiṣṇavas. Vṛtrāsura was certain that he would be killed in the battle with Indra, because this was the desire of Lord Viṣṇu. He was prepared for death because he knew that after his death he was destined to return home, back to Godhead. This is a great destination, and it is achieved by the grace of a Vaiṣṇava. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: no one has ever gone back to Godhead without being favored by a Vaiṣṇava. In this verse, therefore, we find the words manasvināṁ pāda-rajaḥ prapatsye: “I shall receive the dust of the lotus feet of great devotees.” The word manasvinām refers to great devotees who always think of Kṛṣṇa. They are always peaceful, thinking of Kṛṣṇa, and therefore they are called dhīra. The best example of such a devotee is Nārada Muni. If one receives the dust of the lotus feet of a manasvī, a great devotee, he certainly returns home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O great hero Indra! If you destroy my army and cut off my head in this battle, I will be relieved of my debt and, making an offering of my body to the jackals, I will attain the dust of the lotus feet of the great devotees. Giving up my material body as an offering to the jackals, I will be free of my debt and will attain the dust of the lotus feet of devotees like Nārada.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.19

↗
సురేశ కస్మాన్న హినోషి వజ్రం పుర: స్థితే వైరిణి మయ్యమోఘమ్ । మా సంశయిష్ఠా న గదేవ వజ్ర: స్యాన్నిష్ఫల: కృపణార్థేవ యాచ్ఞా ॥ ౧౯ ॥
sureśa kasmān na hinoṣi vajraṁ
[suresha kasmaan na hinoshi vajram]
puraḥ sthite vairiṇi mayy amogham
[purah sthite vairini mayy amogham]
mā saṁśayiṣṭhā na gadeva vajraḥ
[maa samshayishthaa na gadeva vajrah]
syān niṣphalaḥ kṛpaṇārtheva yācṣā
[syaan nishphalah kripanaartheva yaachshaa]
Word-for-word
sura-īśa — O King of the demigods kasmāt — why na — not hinoṣi — you hurl vajram — the thunderbolt puraḥ sthite — standing in front vairiṇi — your enemy mayi — at me amogham — which is infallible (your thunderbolt) mā — do not saṁśayiṣṭhāḥ — doubt na — not gadā iva — like the club vajraḥ — the thunderbolt syāt — may be niṣphalaḥ — with no result kṛpaṇa — from a miserly person arthā — for money iva — like yācṣā — a request.
Blended reading (Sanskrit + English inline)
sureśa kasmān na hinoṣi vajraṁ
sura-īśa
O King of the demigods
kasmāt
why
na
not
hinoṣi
you hurl
vajram
the thunderbolt
puraḥ sthite vairiṇi mayy amogham
puraḥ sthite
standing in front
vairiṇi
your enemy
mayi
at me
amogham
which is infallible (your thunderbolt)
mā saṁśayiṣṭhā na gadeva vajraḥ
mā
do not
saṁśayiṣṭhāḥ
doubt
na
not
gadā iva
like the club
vajraḥ
the thunderbolt
syān niṣphalaḥ kṛpaṇārtheva yācṣā
syāt
may be
niṣphalaḥ
with no result
kṛpaṇa
from a miserly person
arthā
for money
iva
like
yācṣā
a request.
O King of the demigods, since I, your enemy, am standing before you, why don’t you hurl your thunderbolt at me? Although your attack upon me with your club was certainly useless, like a request of money from a miser, the thunderbolt you carry will not be useless. You need have no doubts about this.
Purport

When King Indra threw his club at Vṛtrāsura, Vṛtrāsura caught it in his left hand and retaliated by using it to strike the head of Indra’s elephant. Thus Indra’s attack was a disastrous failure. Indeed, Indra’s elephant was injured and thrown back fourteen yards. Therefore even though Indra stood with the thunderbolt to hurl against Vṛtrāsura, he was doubtful, thinking that the thunderbolt might also fail. Vṛtrāsura, however, being a Vaiṣṇava, assured Indra that the thunderbolt would not fail, for Vṛtrāsura knew that it had been prepared in accordance with the instructions of Lord Viṣṇu. Although Indra had doubts because he could not understand that Lord Viṣṇu’s order never fails, Vṛtrāsura understood Lord Viṣṇu’s purpose. Vṛtrāsura was eager to be killed by the thunderbolt manufactured according to Lord Viṣṇu’s instructions because he was sure that he would thus return home, back to Godhead. He was simply waiting for the opportunity of the thunderbolt’s being released. In effect, therefore, Vṛtrāsura told Indra, “If you want to kill me, since I am your enemy, take this opportunity. Kill me. You will gain victory, and I shall go back to Godhead. Your deed will be equally beneficial for both of us. Do it immediately.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King of the devatās! Since I, your enemy, am standing before you, why don't you hurl your infallible thunderbolt at me? Have no doubt. The thunderbolt will not be like the club, which is as useless as requesting money from a miser. Just as you desire to live and enjoy the happiness of Svarga, I desire to die and serve the lotus feet of the Lord in Vaikuṇṭha. Both your desire and my desire should be fulfilled. Why do you delay in killing me? That is expressed in this verse. “When will you become the target of the thunderbolt?” I am right in front of you now, with no opposition. “But throwing the thunderbolt at your big body may also be fruitless.” The thunderbolt is never without result (amogham). “What will I do if the thunderbolt ends up in your hands like my club, and is used to attack me?” Do not have doubt. The thunderbolt will not be without effect. It will not be like requesting something from a miser.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.11.20

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నన్వేష వజ్రస్తవ శక్ర తేజసా హరేర్దధీచేస్తపసా చ తేజిత: । తేనైవ శత్రుం జహి విష్ణుయన్త్రితో యతో హరిర్విజయ: శ్రీర్గుణాస్తత: ॥ ౨౦ ॥
nanv eṣa vajras tava śakra tejasā
[nanv esha vajras tava shakra tejasaa]
harer dadhīces tapasā ca tejitaḥ
[harer dadheeches tapasaa cha tejitah]
tenaiva śatruṁ jahi viṣṇu-yantrito
[tenaiva shatrum jahi vishnu-yantrito]
yato harir vijayaḥ śrīr guṇās tataḥ
[yato harir vijayah shreer gunaas tatah]
Word-for-word
nanu — certainly eṣaḥ — this vajraḥ — thunderbolt tava — of yours śakra — O Indra tejasā — by the prowess hareḥ — of Lord Viṣṇu, the Supreme Personality of Godhead dadhīceḥ — of Dadhīci tapasā — by the austerities ca — as well as tejitaḥ — empowered tena — with that eva — certainly śatrum — your enemy jahi — kill viṣṇu-yantritaḥ — ordered by Lord Viṣṇu yataḥ — wherever hariḥ — Lord Viṣṇu vijayaḥ — victory śrīḥ — opulences guṇāḥ — and other good qualities tataḥ — there.
Blended reading (Sanskrit + English inline)
nanv eṣa vajras tava śakra tejasā
nanu
certainly
eṣaḥ
this
vajraḥ
thunderbolt
tava
of yours
śakra
O Indra
tejasā
by the prowess
harer dadhīces tapasā ca tejitaḥ
hareḥ
of Lord Viṣṇu, the Supreme Personality of Godhead
dadhīceḥ
of Dadhīci
tapasā
by the austerities
ca
as well as
tejitaḥ
empowered
tenaiva śatruṁ jahi viṣṇu-yantrito
tena
with that
eva
certainly
śatrum
your enemy
jahi
kill
viṣṇu-yantritaḥ
ordered by Lord Viṣṇu
yataḥ
wherever
yato harir vijayaḥ śrīr guṇās tataḥ
hariḥ
Lord Viṣṇu
vijayaḥ
victory
śrīḥ
opulences
guṇāḥ
and other good qualities
tataḥ
there.
O Indra, King of heaven, the thunderbolt you carry to kill me has been empowered by the prowess of Lord Viṣṇu and the strength of Dadhīci’s austerities. Since you have come here to kill me in accordance with Lord Viṣṇu’s order, there is no doubt that I shall be killed by the release of your thunderbolt. Lord Viṣṇu has sided with you. Therefore your victory, opulence and all good qualities are assured.
Purport

Vṛtrāsura not only assured King Indra that the thunderbolt was invincible, but also encouraged Indra to use it against him as soon as possible. Vṛtrāsura was eager to die with the stroke of the thunderbolt sent by Lord Viṣṇu so that he could immediately return home, back to Godhead. By hurling the thunderbolt, Indra would gain victory and enjoy the heavenly planets, remaining in the material world for repeated birth and death. Indra wanted to gain victory over Vṛtrāsura and thereby become happy, but that would not at all be happiness. The heavenly planets are just below Brahmaloka, but as stated by the Supreme Lord, Kṛṣṇa, ābrahma-bhuvanāl lokāḥ punar āvartino ’rjuna: even if one achieves Brahmaloka, he must still fall to the lower planetary systems again and again. However, if one goes back to Godhead, he never returns to this material world. By killing Vṛtrāsura, Indra would not actually gain; he would remain in the material world. Vṛtrāsura, however, would go to the spiritual world. Therefore victory was destined for Vṛtrāsura, not for Indra.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Indra! The thunderbolt you carry for killing me has been empowered by the prowess of Lord Viṣṇu and the strength of Dadhīci's austerities. Inspired by Viṣṇu, kill your enemy with that weapon. When Viṣṇu favors a person, he will have victory, wealth, and good qualities. Vṛtrāsura encourages Indra by speaking about the cause of the weapons infallibility. The weapon has been sharpened by the power of the Lord and the austerity of Dadhīci. Inspired by Viṣṇu (viṣṇu-yantritaḥ), kill me. When Viṣṇu sides with a person, there will be victory, wealth and good qualities.
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Śrīmad-Bhāgavatam 6.11.21

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అహం సమాధాయ మనో యథాహ న: సఙ్కర్షణస్తచ్చరణారవిన్దే । త్వద్వజ్రరంహోలులితగ్రామ్యపాశో గతిం మునేర్యామ్యపవిద్ధలోక: ॥ ౨౧ ॥
ahaṁ samādhāya mano yathāha naḥ
[aham samaadhaaya mano yathaaha nah]
saṅkarṣaṇas tac-caraṇāravinde
[sankarshanas tach-charanaaravinde]
tvad-vajra-raṁho-lulita-grāmya-pāśo
[tvad-vajra-ramho-lulita-graamya-paasho]
gatiṁ muner yāmy apaviddha-lokaḥ
[gatim muner yaamy apaviddha-lokah]
Word-for-word
aham — I samādhāya — fixing firmly manaḥ — the mind yathā — just as āha — said naḥ — our saṅkarṣaṇaḥ — Lord Saṅkarṣaṇa tat-caraṇa-aravinde — at His lotus feet tvat-vajra — of your thunderbolt raṁhaḥ — by the force lulita — torn grāmya — of material attachment pāśaḥ — the rope gatim — the destination muneḥ — of Nārada Muni and other devotees yāmi — I shall achieve apaviddha — giving up lokaḥ — this material world (where one desires all kinds of impermanent things).
Blended reading (Sanskrit + English inline)
ahaṁ samādhāya mano yathāha naḥ
aham
I
samādhāya
fixing firmly
manaḥ
the mind
yathā
just as
āha
said
naḥ
our
saṅkarṣaṇas tac-caraṇāravinde
saṅkarṣaṇaḥ
Lord Saṅkarṣaṇa
tat-caraṇa-aravinde
at His lotus feet
tvad-vajra-raṁho-lulita-grāmya-pāśo
tvat-vajra
of your thunderbolt
raṁhaḥ
by the force
lulita
torn
grāmya
of material attachment
pāśaḥ
the rope
gatiṁ muner yāmy apaviddha-lokaḥ
gatim
the destination
muneḥ
of Nārada Muni and other devotees
yāmi
I shall achieve
apaviddha
giving up
lokaḥ
this material world (where one desires all kinds of impermanent things).
By the force of your thunderbolt, I shall be freed of material bondage and shall give up this body and this world of material desires. Fixing my mind upon the lotus feet of Lord Saṅkarṣaṇa, I shall attain the destination of such great sages as Nārada Muni, just as Lord Saṅkarṣaṇa has said.
Purport

The words ahaṁ samādhāya manaḥ indicate that the most important duty at the time of death is to concentrate one’s mind. If one can fix his mind on the lotus feet of Kṛṣṇa, Viṣṇu, Saṅkarṣaṇa or any Viṣṇu mūrti, his life will be successful. To be killed while fixing his mind at the lotus feet of Saṅkarṣaṇa, Vṛtrāsura asked Indra to release his vajra, or thunderbolt. He was destined to be killed by the thunderbolt given by Lord Viṣṇu; there was no question of its being baffled. Therefore Vṛtrāsura requested Indra to release the thunderbolt immediately, and he prepared himself by fixing his mind at the lotus feet of Kṛṣṇa. A devotee is always ready to give up his material body, which is described herein as grāmya-pāśa, the rope of material attachment. The body is not at all good; it is simply a cause of bondage to the material world. Unfortunately, even though the body is destined for destruction, fools and rascals invest all their faith in the body and are never eager to return home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as Saṅkarṣaṇa has said, fixing my mind at the lotus feet of the Lord, cutting my body, a rope of material attachment, by the force of your thunderbolt, I will give up enjoyment of the three worlds and attain the destination of the sages. “Vṛtrāsura is cheating me. He will make the thunderbolt useless by displaying his powers and again attack me.” Do not think that I will do this. Hear about my determination of mind. Just as my Lord Saṅkarṣaṇa has said, fixing my mind on his lotus feet, I will attain the destination of the yogīs. My body, which is a material noose, should be cut by the force of your thunderbolt. I have renounced the wealth of the three worlds (apaviddha-lokaḥ).
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Śrīmad-Bhāgavatam 6.11.22

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పుంసాం కిలైకాన్తధియాం స్వకానాం యా: సమ్పదో దివి భూమౌ రసాయామ్ । న రాతి యద్‌ద్వేష ఉద్వేగ ఆధి- ర్మద: కలిర్వ్యసనం సమ్ప్రయాస: ॥ ౨౨ ॥
puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ
[pumsaam kilaikaanta-dhiyaam svakaanaam]
yāḥ sampado divi bhūmau rasāyām
[yaah sampado divi bhoomau rasaayaam]
na rāti yad dveṣa udvega ādhir
[na raati yad dvesha udvega aadhir]
madaḥ kalir vyasanaṁ samprayāsaḥ
[madah kalir vyasanam samprayaasah]
Word-for-word
puṁsām — unto persons kila — certainly ekānta-dhiyām — who are advanced in spiritual consciousness svakānām — who are recognized by the Supreme Personality of Godhead as His own yāḥ — which sampadaḥ — opulences divi — in the upper planetary systems bhūmau — in the middle planetary systems rasāyām — and in the lower planetary systems na — not rāti — bestows yat — from which dveṣaḥ — envy udvegaḥ — anxiety ādhiḥ — mental agitation madaḥ — pride kaliḥ — quarrel vyasanam — distress due to loss samprayāsaḥ — great endeavor.
Blended reading (Sanskrit + English inline)
puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ
puṁsām
unto persons
kila
certainly
ekānta-dhiyām
who are advanced in spiritual consciousness
svakānām
who are recognized by the Supreme Personality of Godhead as His own
yāḥ sampado divi bhūmau rasāyām
yāḥ
which
sampadaḥ
opulences
divi
in the upper planetary systems
bhūmau
in the middle planetary systems
rasāyām
and in the lower planetary systems
na rāti yad dveṣa udvega ādhir
na
not
rāti
bestows
yat
from which
dveṣaḥ
envy
udvegaḥ
anxiety
ādhiḥ
mental agitation
madaḥ kalir vyasanaṁ samprayāsaḥ
madaḥ
pride
kaliḥ
quarrel
vyasanam
distress due to loss
samprayāsaḥ
great endeavor.
Persons who fully surrender at the lotus feet of the Supreme Personality of Godhead and always think of His lotus feet are accepted and recognized by the Lord as His own personal assistants or servants. The Lord never bestows upon such servants the brilliant opulences of the upper, lower and middle planetary systems of this material world. When one possesses material opulence in any of these three divisions of the universe, his possessions naturally increase his enmity, anxiety, mental agitation, pride and belligerence. Thus one goes through much endeavor to increase and maintain his possessions, and he suffers great unhappiness when he loses them.
Purport

In Bhagavad-gītā (4.11) the Lord says:

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

“As devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.” Both Indra and Vṛtrāsura were certainly devotees of the Lord, although Indra took instructions from Viṣṇu to kill Vṛtrāsura. The Lord was actually more favorable to Vṛtrāsura because after being killed by Indra’s thunderbolt, Vṛtrāsura would go back to Godhead, whereas the victorious Indra would rot in this material world. Because both of them were devotees, the Lord awarded them the respective benedictions they wanted. Vṛtrāsura never wanted material possessions, for he knew very well the nature of such possessions. To accumulate material possessions, one must labor very hard, and when he gets them he creates many enemies because this material world is always full of rivalry. If one becomes rich, his friends or relatives are envious. For ekānta-bhaktas, unalloyed devotees, Kṛṣṇa therefore never provides material possessions. A devotee sometimes needs some material possessions for preaching, but the possessions of a preacher are not like those of a karmī. A karmī’s possessions are achieved as a result of karma, but those of a devotee are arranged by the Supreme Personality of Godhead just to facilitate his devotional activities. Because a devotee never uses material possessions for any purpose other than the service of the Lord, the possessions of a devotee are not to be compared to those of a karmī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My Lord does not give the wealth of heaven, earth or lower planets to his devotees who are dedicated only to him, because that wealth becomes the cause of hatred, agitation, anxiety, pride, quarrel, calamity and endeavor. Do not say “Satisfied with your devotion Saṅkarṣaṇa will give you the wealth and enjoyment of Svarga.” Listen, Indra! You and I are both devotees of the same Lord. He will give you enjoyment and wealth, but will not give me enjoyment and wealth. Here is the reason. Hear about the nature of my Lord. He does not give that wealth to persons who are dedicated completely to him. Why? From wealth come hatred and other bad qualities which weakened the joy of bhakti.
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Śrīmad-Bhāgavatam 6.11.23

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త్రైవర్గికాయాసవిఘాతమస్మత్- పతిర్విధత్తే పురుషస్య శక్ర । తతోఽనుమేయో భగవత్ప్రసాదో యో దుర్లభోఽకిఞ్చనగోచరోఽన్యై: ॥ ౨౩ ॥
trai-vargikāyāsa-vighātam asmat-
[trai-vargikaayaasa-vighaatam asmat-]
patir vidhatte puruṣasya śakra
[patir vidhatte purushasya shakra]
tato ’numeyo bhagavat-prasādo
[tato ’numeyo bhagavat-prasaado]
yo durlabho ’kiṣcana-gocaro ’nyaiḥ
[yo durlabho ’kishchana-gocharo ’nyaih]
Word-for-word
trai-vargika — for the three objectives, namely religiosity, economic development, and satisfaction of the senses āyāsa — of endeavor vighātam — the ruin asmat — our patiḥ — Lord vidhatte — performs puruṣasya — of a devotee śakra — O Indra tataḥ — whereby anumeyaḥ — to be inferred bhagavat-prasādaḥ — the special mercy of the Supreme Personality of Godhead yaḥ — which durlabhaḥ — very difficult to obtain akiṣcana-gocaraḥ — within the reach of the unalloyed devotees anyaiḥ — by others, who aspire for material happiness.
Blended reading (Sanskrit + English inline)
trai-vargikāyāsa-vighātam asmat-
trai-vargika
for the three objectives, namely religiosity, economic development, and satisfaction of the senses
āyāsa
of endeavor
vighātam
the ruin
asmat
our
patir vidhatte puruṣasya śakra
patiḥ
Lord
vidhatte
performs
puruṣasya
of a devotee
śakra
O Indra
tato ’numeyo bhagavat-prasādo
tataḥ
whereby
yo durlabho ’kiṣcana-gocaro ’nyaiḥ
anumeyaḥ
to be inferred
bhagavat-prasādaḥ
the special mercy of the Supreme Personality of Godhead
yaḥ
which
durlabhaḥ
very difficult to obtain
akiṣcana-gocaraḥ
within the reach of the unalloyed devotees
anyaiḥ
by others, who aspire for material happiness.
Our Lord, the Supreme Personality of Godhead, forbids His devotees to endeavor uselessly for religion, economic development and sense gratification. O Indra, one can thus infer how kind the Lord is. Such mercy is obtainable only by unalloyed devotees, not by persons who aspire for material gains.
Purport

There are four objectives in human life — namely, religiosity ( dharma ), economic development ( artha ), sense gratification ( kāma ), and liberation ( mokṣa ) from the bondage of material existence. People generally aspire for religiosity, economic development and sense gratification, but a devotee has no other desire than to serve the Supreme Personality of Godhead both in this life and in the next. The special mercy for the unalloyed devotee is that the Lord saves him from hard labor to achieve the results of religion, economic development and sense gratification. Of course, if one wants such benefits, the Lord certainly awards them. Indra, for example, although a devotee, was not much interested in release from material bondage; instead, he desired sense gratification and a high standard of material happiness in the heavenly planets. Vṛtrāsura, however, being an unalloyed devotee, aspired only to serve the Supreme Personality of Godhead. Therefore the Lord arranged for him to go back to Godhead after his bodily bondage was destroyed by Indra. Vṛtrāsura requested Indra to release his thunderbolt against him as soon as possible so that both he and Indra would benefit according to their proportionate advancement in devotional service.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Indra! Our Lord obstructs endeavors for artha, dharma and kāma. One should infer that this is the mercy of the Lord, which is rarely attained by others but attained by those with attachment to only the Lord. Having told you the method of killing me to take me to the side of the Lord, you should consider that you do not have the mercy of the Lord since he will give you wealth and enjoyment. He obstructs his sincere devotee (puruṣasya) from endeavoring for artha, dharma and kāma. If the Lord stops those endeavors, one can infer that to be the Lord’s mercy. “But we have not had such an experience.” It is rare for anyone except those who are solely dedicated to the Lord. Therefore it is unavailable to you. Completely devoid of his mercy, you will obtain wealth. Believing you will attain wealth, quickly throw the thunderbolt at me.
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Śrīmad-Bhāgavatam 6.11.24

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అహం హరే తవ పాదైకమూల- దాసానుదాసో భవితాస్మి భూయ: । మన: స్మరేతాసుపతేర్గుణాంస్తే గృణీత వాక్ కర్మ కరోతు కాయ: ॥ ౨౪ ॥
ahaṁ hare tava pādaika-mūla-
[aham hare tava paadaika-moola-]
dāsānudāso bhavitāsmi bhūyaḥ
[daasaanudaaso bhavitaasmi bhooyah]
manaḥ smaretāsu-pater guṇāṁs te
[manah smaretaasu-pater gunaams te]
gṛṇīta vāk karma karotu kāyaḥ
[grineeta vaak karma karotu kaayah]
Word-for-word
aham — I hare — O my Lord tava — of Your Lordship pāda-eka-mūla — whose only shelter is the lotus feet dāsa-anudāsaḥ — the servant of Your servant bhavitāsmi — shall I become bhūyaḥ — again manaḥ — my mind smareta — may remember asu-pateḥ — of the Lord of my life guṇān — the attributes te — of Your Lordship gṛṇīta — may chant vāk — my words karma — activities of service to You karotu — may perform kāyaḥ — my body.
Blended reading (Sanskrit + English inline)
ahaṁ hare tava pādaika-mūla-
aham
I
hare
O my Lord
tava
of Your Lordship
pāda-eka-mūla
whose only shelter is the lotus feet
dāsānudāso bhavitāsmi bhūyaḥ
dāsa-anudāsaḥ
the servant of Your servant
bhavitāsmi
shall I become
bhūyaḥ
again
manaḥ smaretāsu-pater guṇāṁs te
manaḥ
my mind
smareta
may remember
asu-pateḥ
of the Lord of my life
guṇān
the attributes
te
of Your Lordship
gṛṇīta vāk karma karotu kāyaḥ
gṛṇīta
may chant
vāk
my words
karma
activities of service to You
karotu
may perform
kāyaḥ
my body.
O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?
Purport

This verse gives the sum and substance of devotional life. One must first become a servant of the servant of the servant of the Lord ( dāsānudāsa ). Śrī Caitanya Mahāprabhu advised, and He also showed by His own example, that a living entity should always desire to be a servant of the servant of the servant of Kṛṣṇa, the maintainer of the gopīs ( gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ ). This means that one must accept a spiritual master who comes in the disciplic succession and is a servant of the servant of the Lord. Under his direction, one must then engage one’s three properties, namely his body, mind and words. The body should be engaged in physical activity under the order of the master, the mind should think of Kṛṣṇa incessantly, and one’s words should be engaged in preaching the glories of the Lord. If one is thus engaged in the loving service of the Lord, one’s life is successful.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord! I shall become the servant of servants whose only shelter is your lotus feet. May my mind remember the Lord of my life, may my words chant your glories and may my body serve you. Seeing that Indra did not throw the thunderbolt, Vṛtrāsura then thought “Oh! What will I say to this rascal Indra who sees everything materially? I will make a request at the lotus feet of my Lord.” Then, seeing the Lord appear through his meditation, he spoke this verse. I will again become the servant of the servants who take shelter only of your lotus feet. Please say why there is such delay. I am tormented out of longing. The Lord says, “Very soon I will bring you to my side. Please ask for a boon.” May my mind remember you, Lord of my life! May my words sing your qualities! May my body massage your feet, fan you and give you betel nut! This is the prayer of my mind, voice and body.
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Śrīmad-Bhāgavatam 6.11.25

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న నాకపృష్ఠం న చ పారమేష్ఠ్యం న సార్వభౌమం న రసాధిపత్యమ్ । న యోగసిద్ధీరపునర్భవం వా సమఞ్జస త్వా విరహయ్య కాఙ్‌క్షే ॥ ౨౫ ॥
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
[na naaka-prishtham na cha paarameshthyam]
na sārva-bhaumaṁ na rasādhipatyam
[na saarva-bhaumam na rasaadhipatyam]
na yoga-siddhīr apunar-bhavaṁ vā
[na yoga-siddheer apunar-bhavam vaa]
samaṣjasa tvā virahayya kāṅkṣe
[samashjasa tvaa virahayya kaankshe]
Word-for-word
na — not nāka-pṛṣṭham — the heavenly planets or Dhruvaloka na — nor ca — also pārameṣṭhyam — the planet on which Lord Brahmā resides na — nor sārva-bhaumam — sovereignty of the whole earthly planetary system na — nor rasā-ādhipatyam — sovereignty of the lower planetary systems na — nor yoga-siddhīḥ — eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc.) apunaḥ-bhavam — liberation from rebirth in a material body vā — or samaṣjasa — O source of all opportunities tvā — You virahayya — being separated from kāṅkṣe — I desire.
Blended reading (Sanskrit + English inline)
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na
not
nāka-pṛṣṭham
the heavenly planets or Dhruvaloka
na
nor
ca
also
pārameṣṭhyam
the planet on which Lord Brahmā resides
na sārva-bhaumaṁ na rasādhipatyam
na
nor
sārva-bhaumam
sovereignty of the whole earthly planetary system
na
nor
rasā-ādhipatyam
sovereignty of the lower planetary systems
na yoga-siddhīr apunar-bhavaṁ vā
na
nor
yoga-siddhīḥ
eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc.)
apunaḥ-bhavam
liberation from rebirth in a material body
vā
or
samaṣjasa tvā virahayya kāṅkṣe
samaṣjasa
O source of all opportunities
tvā
You
virahayya
being separated from
kāṅkṣe
I desire.
O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.
Purport

A pure devotee never desires to gain material opportunities by rendering transcendental loving service to the Lord. A pure devotee desires only to engage in loving service to the Lord in the constant association of the Lord and His eternal associates, as stated in the previous verse ( dāsānudāso bhavitāsmi ). As confirmed by Narottama dāsa Ṭhākura:

tāṅdera caraṇa sevi bhakta-sane vāsa janame janame haya, ei abhilāṣa

To serve the Lord and the servants of His servants, in the association of devotees, is the only objective of a pure, unalloyed devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O my Lord, source of all opportunities! I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation. Burning in separation from you, these things will not satisfy me. “I give you all results including Svarga and liberation. Please take everything.” Shaking his head, he emphatically refuses, saying “No! No! No!” Nāka-prṣṭham means Svarga. In separation from you, my life airs are burning. How will Svarga make me happy? Meeting you, I will attain the three blessing mentioned in the previous verse. What is the use of accepting the happiness of Svarga?
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Śrīmad-Bhāgavatam 6.11.26

↗
అజాతపక్షా ఇవ మాతరం ఖగా: స్తన్యం యథా వత్సతరా: క్షుధార్తా: । ప్రియం ప్రియేవ వ్యుషితం విషణ్ణా మనోఽరవిన్దాక్ష దిద‍ృక్షతే త్వామ్ ॥ ౨౬ ॥
ajāta-pakṣā iva mātaraṁ khagāḥ
[ajaata-pakshaa iva maataram khagaah]
stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ
[stanyam yathaa vatsataraah kshudh-aartaah]
priyaṁ priyeva vyuṣitaṁ viṣaṇṇā
[priyam priyeva vyushitam vishannaa]
mano ’ravindākṣa didṛkṣate tvām
[mano ’ravindaaksha didrikshate tvaam]
Word-for-word
ajāta-pakṣāḥ — who have not yet grown wings iva — like mātaram — the mother khagāḥ — small birds stanyam — the milk from the udder yathā — just as vatsatarāḥ — the young calves kṣudh-ārtāḥ — distressed by hunger priyam — the beloved or husband priyā — the wife or lover iva — like vyuṣitam — who is away from home viṣaṇṇā — morose manaḥ — my mind aravinda-akṣa — O lotus-eyed one didṛkṣate — wants to see tvām — You.
Blended reading (Sanskrit + English inline)
ajāta-pakṣā iva mātaraṁ khagāḥ
ajāta-pakṣāḥ
who have not yet grown wings
iva
like
mātaram
the mother
khagāḥ
small birds
stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ
stanyam
the milk from the udder
yathā
just as
vatsatarāḥ
the young calves
kṣudh-ārtāḥ
distressed by hunger
priyaṁ priyeva vyuṣitaṁ viṣaṇṇā
priyam
the beloved or husband
priyā
the wife or lover
iva
like
vyuṣitam
who is away from home
viṣaṇṇā
morose
mano ’ravindākṣa didṛkṣate tvām
manaḥ
my mind
aravinda-akṣa
O lotus-eyed one
didṛkṣate
wants to see
tvām
You.
O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You.
Purport

A pure devotee always yearns to associate personally with the Lord and render service unto Him. The examples given in this regard are most appropriate. A small baby bird is practically never satisfied except when the mother bird comes to feed it, a small calf is not satisfied unless allowed to suck the milk from the mother’s udder, and a chaste, devoted wife whose husband is away from home is never satisfied until she has the association of her beloved husband.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O lotus-eyed Lord! As baby birds without developed wings always look for their mother to feed them, as small calves, distressed with hunger, desire to see the cow with milk in her udder, or as a morose wife, desires her husband who is away from home, I long to see you. “Though I long for you, attaining you depends on you. I can do nothing in this regard.” He gives examples. Fearing owls and afflicted by hunger, baby birds, without having grown their wings, long to see their mother at every moment. Flapping their useless wings, thinking that the mother has come, they chirp and open their beaks. “Just as the mother bird comes and protects the babies from owls, and satisfies their hunger by placing small bugs she has brought one by one in their beaks, I will protect you from the three miseries and from enemies like Indra, and satisfy your desire by giving enjoyment of Svarga or Brahmaloka.” But I do not desire anything except your sweetness. Thus, anything unfavorable for that attainment, such as bondage to the gross and subtle bodies of Vṛtra, only leads to the three miseries. He gives another example. Young calves (vatsatarāḥ), tied by a rope in a householder’s house, suffer because of hunger, with determination only to drink their mother’s milk. They desire their own happiness, the mother’s milk, without desiring to serve the mother cow. Not satisfied with this example, he gives another example. The wife, morose because of affection and disturbed by separation, longs to see her husband who has gone to a distant land. Just as the wife, using all her senses, desires to make her husband happy, and also desires to make all her senses happy by her husband’s beauty, sweet voice, qualities actions and joking, so I also will serve you (and you will satisfy me). This was expressed in verse 24 with “May my mind remember the lord of my life, may my words chant your glories and may my body serve you.” The difference however is that the wife satisfies the husband by dāsya, sakhya and śṛṅgāra rasas (material), whereas I will satisfy you by dāsya-rasa (spiritual) only.
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Śrīmad-Bhāgavatam 6.11.27

↗
మమోత్తమశ్లోకజనేషు సఖ్యం సంసారచక్రే భ్రమత: స్వకర్మభి: । త్వన్మాయయాత్మాత్మజదారగేహే- ష్వాసక్తచిత్తస్య న నాథ భూయాత్ ॥ ౨౭ ॥
mamottamaśloka-janeṣu sakhyaṁ
[mamottamashloka-janeshu sakhyam]
saṁsāra-cakre bhramataḥ sva-karmabhiḥ
[samsaara-chakre bhramatah sva-karmabhih]
tvan-māyayātmātmaja-dāra-geheṣv
[tvan-maayayaatmaatmaja-daara-geheshv]
āsakta-cittasya na nātha bhūyāt
[aasakta-chittasya na naatha bhooyaat]
Word-for-word
mama — my uttama-śloka-janeṣu — among devotees who are simply attached to the Supreme Personality of Godhead sakhyam — friendship saṁsāra-cakre — in the cycle of birth and death bhramataḥ — who am wandering sva-karmabhiḥ — by the results of my own fruitive activities tvat-māyayā — by Your external energy ātma — to the body ātma-ja — children dāra — wife geheṣu — and home āsakta — attached cittasya — whose mind na — not nātha — O my Lord bhūyāt — may there be.
Blended reading (Sanskrit + English inline)
mamottamaśloka-janeṣu sakhyaṁ
mama
my
uttama-śloka-janeṣu
among devotees who are simply attached to the Supreme Personality of Godhead
sakhyam
friendship
saṁsāra-cakre bhramataḥ sva-karmabhiḥ
saṁsāra-cakre
in the cycle of birth and death
bhramataḥ
who am wandering
sva-karmabhiḥ
by the results of my own fruitive activities
tvan-māyayātmātmaja-dāra-geheṣv
tvat-māyayā
by Your external energy
ātma
to the body
ātma-ja
children
dāra
wife
geheṣu
and home
āsakta-cittasya na nātha bhūyāt
āsakta
attached
cittasya
whose mind
na
not
nātha
O my Lord
bhūyāt
may there be.
O my Lord, my master, I am wandering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You.
Purport

Thus end the Bhaktivedanta purports to the Sixth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled “The Transcendental Qualities of Vṛtrāsura.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Let me, wandering in the wheel of saṁsāra by my karmas, be attached to the devotees of the Lord. Let my mind not be attached to persons attached to body, children, wife, and house because of the influence of your external energy. At that moment, Vṛtrāsura became humble. “Oh! How can such a low rascal as me attain such good fortune? Let me remain in this world!” He prays in this way in this verse. Let me have friendship with the devotees of the Lord, and let me not have friendship with persons attached to body, children, house and wife. I have not had association with your devotees, and thus I have experienced insurmountable sorrow. Thus ends the commentary on the Eleventh Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twelve Indra Kills Vṛtrāsura 6.12: Vṛtrāsura's Glorious Death 12. Vṛtrāsura's Glorious Death 6.12 Summary This chapter describes how Indra, the King of heaven, killed Vṛtrāsura despite great reluctance. After Vṛtrāsura finished speaking, he released his trident against King Indra with great anger, but Indra, using his thunderbolt, which was many times more powerful than the trident, broke the trident to pieces and cut off one of Vṛtrāsura's arms. Nevertheless, Vṛtrāsura used his remaining arm to strike Indra with an iron mace, making the thunderbolt fall from Indra's hand. Indra, being very ashamed of this, did not pick up the thunderbolt from the ground, but Vṛtrāsura encouraged King Indra to pick it up and fight. Vṛtrāsura then spoke to King Indra as follows, instructing him very well. "The Supreme Personality of Godhead," he said, "is the cause of victory and defeat. Not knowing that the Supreme Lord is the cause of all causes, fools and rascals try to take credit for victory or defeat themselves, but everything is actually under the control of the Lord. No one but Him has any independence. The puruṣa (the enjoyer) and prakṛti (the enjoyed) are under the control of the Lord, for it is by His supervision that everything works systematically. Not seeing the hand of the Supreme in every action, a fool considers himself the ruler and controller of everything. When one understands, however, that the real controller is the Supreme Personality of Godhead, he is freed from the relativities of the world, such as distress, happiness, fear and impurity." Thus Indra and Vṛtrāsura not only fought, but also engaged in philosophical discourses. Then they began to fight again. This time Indra was more powerful, and he severed Vṛtrāsura's remaining arm. Vṛtrāsura then assumed a gigantic form and swallowed King Indra, but Indra, being protected by the talisman known as Nārāyaṇa-kavaca, was able to protect himself even within Vṛtrāsura's body. Thus he emerged from Vṛtrāsura's abdomen and severed the demon's head from his body with his powerful thunderbolt. Severing the demon's head took one complete year to accomplish.
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