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6.13 · King Indra Afflicted by Sinful Reaction

19 verses
1 2 3 4 5 6 7 8-9 10 11 12-13 14 15 16 17 18 19-20 21 22-23
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 6.13.1

↗
శ్రీశుక ఉవాచ వృత్రే హతే త్రయో లోకా వినా శక్రేణ భూరిద । సపాలా హ్యభవన్ సద్యో విజ్వరా నిర్వృతేన్ద్రియా: ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
vṛtre hate trayo lokā
[vritre hate trayo lokaa]
vinā śakreṇa bhūrida
[vinaa shakrena bhoorida]
sapālā hy abhavan sadyo
[sapaalaa hy abhavan sadyo]
vijvarā nirvṛtendriyāḥ
[vijvaraa nirvritendriyaah]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said vṛtre hate — when Vṛtrāsura was killed trayaḥ lokāḥ — the three planetary systems (upper, middle and lower) vinā — except śakreṇa — Indra, who is also called Śakra bhūri-da — O Mahārāja Parīkṣit, giver of great charity sa-pālāḥ — with the rulers of the various planets hi — indeed abhavan — became sadyaḥ — immediately vijvarāḥ — without fear of death nirvṛta — very much pleased indriyāḥ — whose senses.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
vṛtre hate trayo lokā
vṛtre hate
when Vṛtrāsura was killed
trayaḥ lokāḥ
the three planetary systems (upper, middle and lower)
vinā śakreṇa bhūrida
vinā
except
śakreṇa
Indra, who is also called Śakra
bhūri-da
O Mahārāja Parīkṣit, giver of great charity
sapālā hy abhavan sadyo
sa-pālāḥ
with the rulers of the various planets
hi
indeed
abhavan
became
sadyaḥ
immediately
vijvarā nirvṛtendriyāḥ
vijvarāḥ
without fear of death
nirvṛta
very much pleased
indriyāḥ
whose senses.
Śrī Śukadeva Gosvāmī said: O King Parīkṣit, who are so charitably disposed, when Vṛtrāsura was killed, all the presiding deities and everyone else in the three planetary systems was immediately pleased and free from trouble — everyone, that is, except Indra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O charitable King! When Vṛtrāsura was killed, except for Indra, the three worlds and the presiding deities were immediately pleased and free from trouble. The Thirteenth Chapter describes how Indra, fearing the reaction from killing a brāhmaṇa, lived in the stem of a lotus at Mānasa Sarovara and later attained relief by performing a horse sacrifice.
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Śrīmad-Bhāgavatam 6.13.2

↗
దేవర్షిపితృభూతాని దైత్యా దేవానుగా: స్వయమ్ । ప్రతిజగ్ము: స్వధిష్ణ్యాని బ్రహ్మేశేన్ద్రాదయస్తత: ॥ ౨ ॥
devarṣi-pitṛ-bhūtāni
[devarshi-pitri-bhootaani]
daityā devānugāḥ svayam
[daityaa devaanugaah svayam]
pratijagmuḥ sva-dhiṣṇyāni
[pratijagmuh sva-dhishnyaani]
brahmeśendrādayas tataḥ
[brahmeshendraadayas tatah]
Word-for-word
deva — demigods ṛṣi — great saintly persons pitṛ — the inhabitants of Pitṛloka bhūtāni — and the other living entities daityāḥ — demons deva-anugāḥ — the inhabitants of other planets following the principles of the demigods svayam — independently (without asking permission from Indra) pratijagmuḥ — returned sva-dhiṣṇyāni — to their respective planets and homes brahma — Lord Brahmā īśa — Lord Śiva indra-ādayaḥ — and the demigods headed by Indra tataḥ — thereafter.
Blended reading (Sanskrit + English inline)
devarṣi-pitṛ-bhūtāni
deva
demigods
ṛṣi
great saintly persons
pitṛ
the inhabitants of Pitṛloka
bhūtāni
and the other living entities
daityā devānugāḥ svayam
daityāḥ
demons
deva-anugāḥ
the inhabitants of other planets following the principles of the demigods
svayam
independently (without asking permission from Indra)
pratijagmuḥ sva-dhiṣṇyāni
pratijagmuḥ
returned
sva-dhiṣṇyāni
to their respective planets and homes
brahmeśendrādayas tataḥ
brahma
Lord Brahmā
īśa
Lord Śiva
indra-ādayaḥ
and the demigods headed by Indra
tataḥ
thereafter.
Thereafter, the demigods, the great saintly persons, the inhabitants of Pitṛloka and Bhūtaloka, the demons, the followers of the demigods, and also Lord Brahmā, Lord Śiva and the demigods subordinate to Indra all returned to their respective homes. While departing, however, no one spoke to Indra.
Purport

In this connection Śrīla Viśvanātha Cakravartī Ṭhākura comments:

brahmeśendrādaya iti; indrasya sva-dhiṣṇya-gamanaṁ nopapadyate vṛtra-vadha-kṣaṇa eva brahma-hatyopadrava-prāpteḥ; tasmāt tata ity anena mānasa-sarovarād āgatya pravartitād aśvamedhāt parata iti vyākhyeyam.

Lord Brahmā, Lord Śiva and the other demigods returned to their respective abodes, but Indra did not, for he was disturbed at having killed Vṛtrāsura, who was actually a brāhmaṇa. After killing Vṛtrāsura, Indra went to the Mānasa-sarovara Lake to become free from sinful reactions. When he left the lake, he performed an aśvamedha-yajṣa and then returned to his own abode.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, the sages, the Pitṛs, the Bhūtas, the demons, the followers of the devatās, and the devatās headed by Lord Brahmā, Lord Śiva and Indra, returned to their respective homes. Indra was not fit to return to his abode. The moment he killed Vṛtrāsura he became distressed at killing a brāhmaṇa. Thus though the verse says that Indra returned home, he actually went to Mānasa Sarovara, then performed a horse sacrifice, and finally returned home. That should be understood by the word tataḥ (afterwards).
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Śrīmad-Bhāgavatam 6.13.3

↗
శ్రీరాజోవాచ ఇన్ద్రస్యానిర్వృతేర్హేతుం శ్రోతుమిచ్ఛామి భో మునే । యేనాసన్ సుఖినో దేవా హరేర్దు:ఖం కుతోఽభవత్ ॥ ౩ ॥
śrī-rājovāca
[shree-raajovaacha]
indrasyānirvṛter hetuṁ
[indrasyaanirvriter hetum]
śrotum icchāmi bho mune
[shrotum ichchaami bho mune]
yenāsan sukhino devā
[yenaasan sukhino devaa]
harer duḥkhaṁ kuto ’bhavat
[harer duhkham kuto ’bhavat]
Word-for-word
śrī-rājā uvāca — King Parīkṣit inquired indrasya — of King Indra anirvṛteḥ — of the moroseness hetum — the reason śrotum — to hear icchāmi — I wish bhoḥ — O my lord mune — O great sage, Śukadeva Gosvāmī yena — by which āsan — were sukhinaḥ — very happy devāḥ — all the demigods hareḥ — of Indra duḥkham — moroseness kutaḥ — from where abhavat — was.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
King Parīkṣit inquired
indrasyānirvṛter hetuṁ
indrasya
of King Indra
anirvṛteḥ
of the moroseness
hetum
the reason
śrotum icchāmi bho mune
śrotum
to hear
icchāmi
I wish
bhoḥ
O my lord
mune
O great sage, Śukadeva Gosvāmī
yenāsan sukhino devā
yena
by which
āsan
were
sukhinaḥ
very happy
devāḥ
all the demigods
harer duḥkhaṁ kuto ’bhavat
hareḥ
of Indra
duḥkham
moroseness
kutaḥ
from where
abhavat
was.
Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: O great sage, what was the reason for Indra’s unhappiness? I wish to hear about this. When he killed Vṛtrāsura, all the demigods were extremely happy. Why, then, was Indra himself unhappy?
Purport

This, of course, is a very intelligent question. When a demon is killed, certainly all the demigods are happy. In this case, however, when all the demigods were happy because of Vṛtrāsura’s having been killed, Indra was unhappy. Why? It may be suggested that Indra was unhappy because he knew that he had killed a great devotee and brāhmaṇa. Vṛtrāsura outwardly appeared to be a demon, but inwardly he was a great devotee and therefore a great brāhmaṇa.

Herein it is clearly indicated that a person who is not at all demoniac, such as Prahlāda Mahārāja and Bali Mahārāja, 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, Vṛtrāsura proved himself a great devotee of the Supreme Personality of Godhead. Furthermore, as soon as he finished fighting with Indra and was apparently killed, Vṛtrāsura was transferred to Vaikuṇṭhaloka to become an associate of Saṅkarṣaṇa. Indra knew this, and therefore he was morose at having killed such a demon, who was actually a Vaiṣṇava or brāhmaṇa.

A Vaiṣṇava is already a brāhmaṇa, although a brāhmaṇa may not be a Vaiṣṇava. The Padma Purāṇa says:

ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ

One may be a brāhmaṇa in terms of his culture and family and may be expert in Vedic knowledge ( mantra-tantra-viśāradaḥ ), but if he is not a Vaiṣṇava, he cannot be a guru. This means that an expert brāhmaṇa may not be a Vaiṣṇava, but a Vaiṣṇava is already a brāhmaṇa. A millionaire may very easily possess hundreds and thousands of dollars, but a person with hundreds and thousands of dollars is not necessarily a millionaire. Vṛtrāsura was a perfect Vaiṣṇava, and therefore he was also a brāhmaṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The King said: O sage! I desire to hear the reason for Indra’s distress. Why did Indra become unhappy by the killing of Vṛtrāsura, while the devatās were happy? Hareḥ means of “Indra.”
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Śrīmad-Bhāgavatam 6.13.4

↗
శ్రీశుక ఉవాచ వృత్రవిక్రమసంవిగ్నా: సర్వే దేవా: సహర్షిభి: । తద్వధాయార్థయన్నిన్ద్రం నైచ్ఛద్ భీతో బృహద్వధాత్ ॥ ౪ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
vṛtra-vikrama-saṁvignāḥ
[vritra-vikrama-samvignaah]
sarve devāḥ saharṣibhiḥ
[sarve devaah saharshibhih]
tad-vadhāyārthayann indraṁ
[tad-vadhaayaarthayann indram]
naicchad bhīto bṛhad-vadhāt
[naichchad bheeto brihad-vadhaat]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said vṛtra — of Vṛtrāsura vikrama — by the powerful activities saṁvignāḥ — being full of anxieties sarve — all devāḥ — the demigods saha ṛṣibhiḥ — with the great sages tat-vadhāya — for the killing of him ārthayan — requested indram — Indra na aicchat — declined bhītaḥ — being afraid bṛhat-vadhāt — due to killing a brāhmaṇa..
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
vṛtra-vikrama-saṁvignāḥ
vṛtra
of Vṛtrāsura
vikrama
by the powerful activities
saṁvignāḥ
being full of anxieties
sarve devāḥ saharṣibhiḥ
sarve
all
devāḥ
the demigods
saha ṛṣibhiḥ
with the great sages
tad-vadhāyārthayann indraṁ
tat-vadhāya
for the killing of him
ārthayan
requested
indram
Indra
naicchad bhīto bṛhad-vadhāt
na aicchat
declined
bhītaḥ
being afraid
bṛhat-vadhāt
due to killing a brāhmaṇa..
Śrī Śukadeva Gosvāmī answered: When all the great sages and demigods were disturbed by the extraordinary power of Vṛtrāsura, they had assembled to ask Indra to kill him. Indra, however, being afraid of killing a brāhmaṇa, declined their request.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When all the sages and devatās were disturbed by the extraordinary power of Vṛtrāsura, they had assembled to ask Indra to kill him. Indra, however, being afraid of killing a brāhmaṇa, did not want to kill him. The devatās requested Indra to kill Vṛtrāsura. Indra did not desire to kill him because he was afraid of killing a brāhmaṇa (bṛhad-vadhāt).
Related lectures
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Śrīmad-Bhāgavatam 6.13.5

↗
ఇన్ద్ర ఉవాచ స్త్రీభూద్రుమజలైరేనో విశ్వరూపవధోద్భ‍వమ్ । విభక్తమనుగృహ్ణద్భ‍ిర్వృత్రహత్యాం క్‍వ మార్జ్మ్యహమ్ ॥ ౫ ॥
indra uvāca
[indra uvaacha]
strī-bhū-druma-jalair eno
[stree-bhoo-druma-jalair eno]
viśvarūpa-vadhodbhavam
[vishvaroopa-vadhodbhavam]
vibhaktam anugṛhṇadbhir
[vibhaktam anugrihnadbhir]
vṛtra-hatyāṁ kva mārjmy aham
[vritra-hatyaam kva maarjmy aham]
Word-for-word
indraḥ uvāca — King Indra replied strī — by women bhū — the earth druma — the trees jalaiḥ — and water enaḥ — this (sin) viśvarūpa — of Viśvarūpa vadha — from the killing udbhavam — produced vibhaktam — divided anugṛhṇadbhiḥ — showing their favor (to me) vṛtra-hatyām — the killing of Vṛtra kva — how mārjmi — shall become free from aham — I.
Blended reading (Sanskrit + English inline)
indra uvāca
indraḥ uvāca
King Indra replied
strī-bhū-druma-jalair eno
strī
by women
bhū
the earth
druma
the trees
jalaiḥ
and water
enaḥ
this (sin)
viśvarūpa-vadhodbhavam
viśvarūpa
of Viśvarūpa
vadha
from the killing
udbhavam
produced
vibhaktam anugṛhṇadbhir
vibhaktam
divided
anugṛhṇadbhiḥ
showing their favor (to me)
vṛtra-hatyāṁ kva mārjmy aham
vṛtra-hatyām
the killing of Vṛtra
kva
how
mārjmi
shall become free from
aham
I.
King Indra replied: When I killed Viśvarūpa, I received extensive sinful reactions, but I was favored by the women, land, trees and water, and therefore I was able to divide the sin among them. But now if I kill Vṛtrāsura, another brāhmaṇa, how shall I free myself from the sinful reactions?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indra said: I received extensive sinful reactions killing Viśvarūpa, but I was favored by the women, land, trees and water, and therefore I was able to divide the sin among them. But now, if I kill Vṛtrāsura, another brāhmaṇa, how shall I free myself from the sinful reactions? Enaḥ means sin. Mārjmi means “purify.”
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Śrīmad-Bhāgavatam 6.13.6

↗
శ్రీశుక ఉవాచ ఋషయస్తదుపాకర్ణ్య మహేన్ద్రమిదమబ్రువన్ । యాజయిష్యామ భద్రం తే హయమేధేన మా స్మ భై: ॥ ౬ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ṛṣayas tad upākarṇya
[rishayas tad upaakarnya]
mahendram idam abruvan
[mahendram idam abruvan]
yājayiṣyāma bhadraṁ te
[yaajayishyaama bhadram te]
hayamedhena mā sma bhaiḥ
[hayamedhena maa sma bhaih]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said ṛṣayaḥ — the great sages tat — that upākarṇya — hearing mahā-indram — unto King Indra idam — this abruvan — spoke yājayiṣyāmaḥ — we shall perform a great sacrifice bhadram — good fortune te — unto you hayamedhena — by the horse sacrifice mā sma bhaiḥ — do not be afraid.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ṛṣayas tad upākarṇya
ṛṣayaḥ
the great sages
tat
that
upākarṇya
hearing
mahendram idam abruvan
mahā-indram
unto King Indra
idam
this
abruvan
spoke
yājayiṣyāma bhadraṁ te
yājayiṣyāmaḥ
we shall perform a great sacrifice
bhadram
good fortune
te
unto you
hayamedhena mā sma bhaiḥ
hayamedhena
by the horse sacrifice
mā sma bhaiḥ
do not be afraid.
Śrī Śukadeva Gosvāmī said: Hearing this, the great sages replied to King Indra, “O King of heaven, all good fortune unto you. Do not fear. We shall perform an aśvamedha sacrifice to release you from any sin you may accrue by killing the brāhmaṇa.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Hearing this, the sages replied to King Indra, "Good fortune unto you. Do not fear. We shall perform a horse sacrifice for you." Mā sam bhaiḥ means “Do not fear.”
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Śrīmad-Bhāgavatam 6.13.7

↗
హయమేధేన పురుషం పరమాత్మానమీశ్వరమ్ । ఇష్ట్వా నారాయణం దేవం మోక్ష్యసేఽపి జగద్వధాత్ ॥ ౭ ॥
hayamedhena puruṣaṁ
[hayamedhena purusham]
paramātmānam īśvaram
[paramaatmaanam eeshvaram]
iṣṭvā nārāyaṇaṁ devaṁ
[ishtvaa naaraayanam devam]
mokṣyase ’pi jagad-vadhāt
[mokshyase ’pi jagad-vadhaat]
Word-for-word
hayamedhena — by the sacrifice known as aśvamedha puruṣam — the Supreme Person paramātmānam — the Supersoul īśvaram — the supreme controller iṣṭvā — worshiping nārāyaṇam — Lord Nārāyaṇa devam — the Supreme Lord mokṣyase — you will be liberated api — even jagat-vadhāt — from the sin for killing the whole world.
Blended reading (Sanskrit + English inline)
hayamedhena puruṣaṁ
hayamedhena
by the sacrifice known as aśvamedha
puruṣam
the Supreme Person
paramātmānam īśvaram
paramātmānam
the Supersoul
īśvaram
the supreme controller
iṣṭvā nārāyaṇaṁ devaṁ
iṣṭvā
worshiping
nārāyaṇam
Lord Nārāyaṇa
devam
the Supreme Lord
mokṣyase ’pi jagad-vadhāt
mokṣyase
you will be liberated
api
even
jagat-vadhāt
from the sin for killing the whole world.
The ṛṣis continued: O King Indra, by performing an aśvamedha sacrifice and thereby pleasing the Supreme Personality of Godhead, who is the Supersoul, Lord Nārāyaṇa, the supreme controller, one can be relieved even of the sinful reactions for killing the entire world, not to speak of killing a demon like Vṛtrāsura.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By worshipping the Supreme Lord, Nārāyaṇa, Paramātmā, with a horse sacrifice, you will be freed from all the sins in the universe.
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Śrīmad-Bhāgavatam 6.13.8-9

↗
బ్రహ్మహా పితృహా గోఘ్నో మాతృహాచార్యహాఘవాన్ । శ్వాద: పుల్కసకో వాపి శుద్ధ్యేరన్ యస్య కీర్తనాత్ ॥ ౮ ॥ తమశ్వమేధేన మహామఖేన శ్రద్ధాన్వితోఽస్మాభిరనుష్ఠితేన । హత్వాపి సబ్రహ్మచరాచరం త్వం న లిప్యసే కిం ఖలనిగ్రహేణ ॥ ౯ ॥
brahma-hā pitṛ-hā go-ghno
[brahma-haa pitri-haa go-ghno]
mātṛ-hācārya-hāghavān
[maatri-haachaarya-haaghavaan]
śvādaḥ pulkasako vāpi
[shvaadah pulkasako vaapi]
śuddhyeran yasya kīrtanāt
[shuddhyeran yasya keertanaat]
tam aśvamedhena mahā-makhena
[tam ashvamedhena mahaa-makhena]
śraddhānvito ’smābhir anuṣṭhitena
[shraddhaanvito ’smaabhir anushthitena]
hatvāpi sabrahma-carācaraṁ tvaṁ
[hatvaapi sabrahma-charaacharam tvam]
na lipyase kiṁ khala-nigraheṇa
[na lipyase kim khala-nigrahena]
Word-for-word
brahma-hā — a person who has killed a brāhmaṇa pitṛ-hā — a person who has killed his father go-ghnaḥ — a person who has killed a cow mātṛ-hā — a person who has killed his mother ācārya-hā — a person who has killed his spiritual master agha-vān — such a sinful person śva-adaḥ — a dog-eater pulkasakaḥ — a caṇḍāla, one who is less than a śūdra vā — or api — even śuddhyeran — may be purified yasya — of whom (Lord Nārāyaṇa) kīrtanāt — from chanting the holy name tam — Him aśvamedhena — by the aśvamedha sacrifice mahā-makhena — the topmost of all sacrifices śraddhā-anvitaḥ — endowed with faith asmābhiḥ — by us anuṣṭhitena — conducted or managed hatvā — killing api — even sa-brahma-cara-acaram — all the living entities, including the brāhmaṇas tvam — you na — not lipyase — are contaminated kim — what then khala-nigraheṇa — by killing one disturbing demon.
Blended reading (Sanskrit + English inline)
brahma-hā pitṛ-hā go-ghno
brahma-hā
a person who has killed a brāhmaṇa
pitṛ-hā
a person who has killed his father
go-ghnaḥ
a person who has killed a cow
mātṛ-hācārya-hāghavān
mātṛ-hā
a person who has killed his mother
ācārya-hā
a person who has killed his spiritual master
agha-vān
such a sinful person
śvādaḥ pulkasako vāpi
śva-adaḥ
a dog-eater
pulkasakaḥ
a caṇḍāla, one who is less than a śūdra
vā
or
api
even
śuddhyeran yasya kīrtanāt
śuddhyeran
may be purified
yasya
of whom (Lord Nārāyaṇa)
kīrtanāt
from chanting the holy name
tam aśvamedhena mahā-makhena
tam
Him
aśvamedhena
by the aśvamedha sacrifice
mahā-makhena
the topmost of all sacrifices
śraddhānvito ’smābhir anuṣṭhitena
śraddhā-anvitaḥ
endowed with faith
hatvāpi sabrahma-carācaraṁ tvaṁ
na lipyase kiṁ khala-nigraheṇa
asmābhiḥ
by us
anuṣṭhitena
conducted or managed
hatvā
killing
api
even
sa-brahma-cara-acaram
all the living entities, including the brāhmaṇas
tvam
you
na
not
lipyase
are contaminated
kim
what then
khala-nigraheṇa
by killing one disturbing demon.
One who has killed a brāhmaṇa, one who has killed a cow or one who has killed his father, mother or spiritual master can be immediately freed from all sinful reactions simply by chanting the holy name of Lord Nārāyaṇa. Other sinful persons, such as dog-eaters and caṇḍālas, who are less than śūdras, can also be freed in this way. But you are a devotee, and we shall help you by performing the great horse sacrifice. If you please Lord Nārāyaṇa in that way, why should you be afraid? You will be freed even if you kill the entire universe, including the brāhmaṇas, not to speak of killing a disturbing demon like Vṛtrāsura.
Purport

It is said in the Bṛhad-viṣṇu Purāṇa:

nāmno hi yāvatī śaktiḥ pāpa-nirharaṇe hareḥ tāvat kartuṁ na śaknoti pātakaṁ pātakī naraḥ

Also, in the Prema-vivarta by Jagadānanda Paṇḍita it is said:

eka kṛṣṇa-nāme pāpīra yata pāpa-kṣaya bahu janme sei pāpī karite nāraya

This means that by once chanting the holy name of the Lord, one can be freed from the reactions of more sins that he can even imagine performing. The holy name is so spiritually potent that simply by chanting the holy name one can be freed from the reactions to all sinful activities. What, then, is to be said of those who chant the holy name regularly or worship the Deity regularly? For such purified devotees, freedom from sinful reaction is certainly assured. This does not mean, however, that one should intentionally commit sinful acts and think himself free from the reactions because he is chanting the holy name. Such a mentality is a most abominable offense at the lotus feet of the holy name. Nāmno balād yasya hi pāpa-buddhiḥ: the Lord’s holy name certainly has the potency to neutralize all sinful activities, but if one repeatedly and intentionally commits sins while chanting the holy name, he is most condemned.

These verses name the performers of various sinful deeds. In the Manu-saṁhitā the following names are given. A son begotten by a brāhmaṇa and born from the womb of a śūdra mother is called a pāraśava or niṣāda, a hunter accustomed to stealing. A son begotten by a niṣāda in the womb of a śūdra woman is called a pukkasa. A child begotten by a kṣatriya in the womb of the daughter of a śūdra is called an ugra. A child begotten by a śūdra in the womb of the daughter of a kṣatriya is called a kṣattā. A child begotten by a kṣatriya in the womb of a lower-class woman is called a śvāda, or dog-eater. All such offspring are considered extremely sinful, but the holy name of the Supreme Personality of Godhead is so strong that all of them can be purified simply by chanting the Hare Kṛṣṇa mantra.

The Hare Kṛṣṇa movement offers everyone a chance to be purified, regardless of birth or family. As confirmed in Śrīmad-Bhāgavatam (2.4.18) :

kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ye ’nye ca pāpā yad-apāśrayāśrayāḥ śudhyanti tasmai prabhaviṣṇave namaḥ

“Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas, members of the Khasa races, and even others addicted to sinful acts can be purified by taking shelter of devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him.” Even such sinful persons can certainly all be purified if they chant the holy name of the Lord under the direction of a pure devotee.

Herein the sages encourage King Indra to kill Vṛtrāsura even at the risk of brahma-hatyā, the killing of a brāhmaṇa, and they guarantee to release him from sinful reactions by performing an aśvamedha-yajṣa. Such purposefully devised atonement, however, cannot relieve the performer of sinful acts. This will be seen from the following verse.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One who has killed a brāhmaṇa, a cow, his father, mother or guru, a dog-eater or an outcaste, can be immediately freed from all sinful reactions simply by chanting about Nārāyaṇa. After killing even brāhmaṇas, what to speak of a low rascal, by our performing a horse sacrifice you will not be touched by any sin.
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Śrīmad-Bhāgavatam 6.13.10

↗
శ్రీశుక ఉవాచ ఏవం సఞ్చోదితో విప్రైర్మరుత్వానహనద్రిపుమ్ । బ్రహ్మహత్యా హతే తస్మిన్నాససాద వృషాకపిమ్ ॥ ౧౦ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
evaṁ saṣcodito viprair
[evam sashchodito viprair]
marutvān ahanad ripum
[marutvaan ahanad ripum]
brahma-hatyā hate tasminn
[brahma-hatyaa hate tasminn]
āsasāda vṛṣākapim
[aasasaada vrishaakapim]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said evam — thus saṣcoditaḥ — being encouraged vipraiḥ — by the brāhmaṇas marutvān — Indra ahanat — killed ripum — his enemy, Vṛtrāsura brahma-hatyā — the sinful reaction for killing a brāhmaṇa hate — was killed tasmin — when he (Vṛtrāsura) āsasāda — approached vṛṣākapim — Indra, who is also named Vṛṣākapi.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ saṣcodito viprair
evam
thus
saṣcoditaḥ
being encouraged
vipraiḥ
by the brāhmaṇas
marutvān ahanad ripum
marutvān
Indra
ahanat
killed
ripum
his enemy, Vṛtrāsura
brahma-hatyā hate tasminn
brahma-hatyā
the sinful reaction for killing a brāhmaṇa
hate
was killed
tasmin
when he (Vṛtrāsura)
āsasāda vṛṣākapim
āsasāda
approached
vṛṣākapim
Indra, who is also named Vṛṣākapi.
Śrī Śukadeva Gosvāmī said: Encouraged by the words of the sages, Indra killed Vṛtrāsura, and when he was killed the sinful reaction for killing a brāhmaṇa [brahma-hatyā] certainly took shelter of Indra.
Purport

After killing Vṛtrāsura, Indra could not surpass the brahma-hatyā, the sinful reactions for killing a brāhmaṇa. Formerly he had killed one brāhmaṇa, Viśvarūpa, out of circumstantial anger, but this time, following the advice of the sages, he killed another brāhmaṇa purposely. Therefore the sinful reaction was greater than before. Indra could not be relieved from the reaction simply by performing sacrifices for atonement. He had to undergo a severe series of sinful reactions, and when he was freed by such suffering, the brāhmaṇas allowed him to perform the horse sacrifice. The planned execution of sinful deeds on the strength of chanting the holy name of the Lord or undergoing prāyaścitta, atonement, cannot give relief to anyone, even to Indra or Nahuṣa. Nahuṣa was officiating for Indra while Indra, absent from heaven, was going here and there to gain release from his sinful reactions.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Encouraged by the words of the sages, Indra killed Vṛtrāsura, and when he was killed, the sin of killing a brāhmaṇa took shelter of Indra. When Vṛtra was killed (tasmin hate) the sin fell upon Indra (vṛṣākapim). Because of committing sin on the strength of an atonement, the reaction was very strong. Without experiencing suffering, the atonement would not give relief by itself. Therefore they did not perform the horse sacrifice for Indra immediately. The sages, because of advising him to commit the sin on the strength of the atonement also suffered misfortune, the result of the offense, for a long time. This suffering came from Nahuṣa, who took over Indra’s post.
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Śrīmad-Bhāgavatam 6.13.11

↗
తయేన్ద్ర: స్మాసహత్తాపం నిర్వృతిర్నాముమావిశత్ । హ్రీమన్తం వాచ్యతాం ప్రాప్తం సుఖయన్త్యపి నో గుణా: ॥ ౧౧ ॥
tayendraḥ smāsahat tāpaṁ
[tayendrah smaasahat taapam]
nirvṛtir nāmum āviśat
[nirvritir naamum aavishat]
hrīmantaṁ vācyatāṁ prāptaṁ
[hreemantam vaachyataam praaptam]
sukhayanty api no guṇāḥ
[sukhayanty api no gunaah]
Word-for-word
tayā — by that action indraḥ — King Indra sma — indeed asahat — suffered tāpam — misery nirvṛtiḥ — happiness na — not amum — him āviśat — entered hrīmantam — one who is shameful vācyatām — ill fame prāptam — obtaining sukhayanti — give pleasure api — although no — not guṇāḥ — good qualifications like possessing opulence.
Blended reading (Sanskrit + English inline)
tayendraḥ smāsahat tāpaṁ
tayā
by that action
nirvṛtir nāmum āviśat
hrīmantaṁ vācyatāṁ prāptaṁ
sukhayanty api no guṇāḥ
indraḥ
King Indra
sma
indeed
asahat
suffered
tāpam
misery
nirvṛtiḥ
happiness
na
not
amum
him
āviśat
entered
hrīmantam
one who is shameful
vācyatām
ill fame
prāptam
obtaining
sukhayanti
give pleasure
api
although
no
not
guṇāḥ
good qualifications like possessing opulence.
Following the advice of the demigods, Indra killed Vṛtrāsura, and he suffered because of this sinful killing. Although the other demigods were happy, he could not derive happiness from the killing of Vṛtrāsura. Indra’s other good qualities, such as tolerance and opulence, could not help him in his grief.
Purport

One cannot be happy by committing sinful acts, even if one is endowed with material opulence. Indra found this to be true. People began to blaspheme him, saying, “This person has killed a brāhmaṇa for the sake of enjoying heavenly material happiness.” Therefore in spite of being King of heaven and enjoying material opulence, Indra was always unhappy because of the accusations of the populace.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Following the advice of the devatās, Indra suffered, and attained no happiness. Good qualities cannot give happiness to a person who has shame and infamy. Asahat should asahata (he endured). Amum refers to Indra. “Why could a person with qualities like determination not be happy?” Those qualities cannot give happiness to a person who has done a shameful act and is criticized for killing a brāhmaṇa.
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Śrīmad-Bhāgavatam 6.13.12-13

↗
తాం దదర్శానుధావన్తీం చాణ్డాలీమివ రూపిణీమ్ । జరయా వేపమానాఙ్గీం యక్ష్మగ్రస్తామసృక్పటామ్ ॥ ౧౨ ॥ వికీర్య పలితాన్ కేశాంస్తిష్ఠ తిష్ఠేతి భాషిణీమ్ । మీనగన్ధ్యసుగన్ధేన కుర్వతీం మార్గదూషణమ్ ॥ ౧౩ ॥
tāṁ dadarśānudhāvantīṁ
[taam dadarshaanudhaavanteem]
cāṇḍālīm iva rūpiṇīm
[chaandaaleem iva roopineem]
jarayā vepamānāṅgīṁ
[jarayaa vepamaanaangeem]
yakṣma-grastām asṛk-paṭām
[yakshma-grastaam asrik-pataam]
vikīrya palitān keśāṁs
[vikeerya palitaan keshaams]
tiṣṭha tiṣṭheti bhāṣiṇīm
[tishtha tishtheti bhaashineem]
mīna-gandhy-asu-gandhena
[meena-gandhy-asu-gandhena]
kurvatīṁ mārga-dūṣaṇam
[kurvateem maarga-dooshanam]
Word-for-word
tām — the sinful reaction dadarśa — he saw anudhāvantīm — chasing cāṇḍālīm — a woman of the lowest class iva — like rūpiṇīm — taking a form jarayā — because of old age vepamāna-aṅgīm — whose bodily limbs were trembling yakṣma-grastām — infected with tuberculosis asṛk-paṭām — whose clothes were covered with blood vikīrya — scattering palitān — grayed keśān — hair tiṣṭha tiṣṭha — wait, wait iti — thus bhāṣiṇīm — calling mīna-gandhi — the smell of fish asu — whose breath gandhena — by the odor kurvatīm — bringing about mārga-dūṣaṇam — the pollution of the whole street.
Blended reading (Sanskrit + English inline)
tāṁ dadarśānudhāvantīṁ
tām
the sinful reaction
dadarśa
he saw
anudhāvantīm
chasing
cāṇḍālīm iva rūpiṇīm
cāṇḍālīm
a woman of the lowest class
iva
like
rūpiṇīm
taking a form
jarayā vepamānāṅgīṁ
jarayā
because of old age
vepamāna-aṅgīm
whose bodily limbs were trembling
yakṣma-grastām asṛk-paṭām
yakṣma-grastām
infected with tuberculosis
asṛk-paṭām
whose clothes were covered with blood
vikīrya palitān keśāṁs
vikīrya
scattering
palitān
grayed
keśān
hair
tiṣṭha tiṣṭheti bhāṣiṇīm
tiṣṭha tiṣṭha
wait, wait
iti
thus
bhāṣiṇīm
calling
mīna-gandhy-asu-gandhena
mīna-gandhi
the smell of fish
asu
whose breath
gandhena
by the odor
kurvatīṁ mārga-dūṣaṇam
kurvatīm
bringing about
mārga-dūṣaṇam
the pollution of the whole street.
Indra saw personified sinful reaction chasing him, appearing like a caṇḍāla woman, a woman of the lowest class. She seemed very old, and all the limbs of her body trembled. Because she was afflicted with tuberculosis, her body and garments were covered with blood. Breathing an unbearable fishy odor that polluted the entire street, she called to Indra, “Wait! Wait!”
Purport

When a person is afflicted with tuberculosis, he often vomits blood, which makes his garments bloody.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indra saw a caṇḍāla woman, trembling because of old age, afflicted with tuberculosis, covered with blood, and breathing an unbearable, fishy odor that polluted the entire street. With gray hair flying about, she pursued him, calling, "Wait! Wait!" Yakṣmā is tuberculosis. The street was polluted with the smell of her breath (asu) which had the odor of fish.
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Śrīmad-Bhāgavatam 6.13.14

↗
నభో గతో దిశ: సర్వా: సహస్రాక్షో విశామ్పతే । ప్రాగుదీచీం దిశం తూర్ణం ప్రవిష్టో నృప మానసమ్ ॥ ౧౪ ॥
nabho gato diśaḥ sarvāḥ
[nabho gato dishah sarvaah]
sahasrākṣo viśāmpate
[sahasraaksho vishaampate]
prāg-udīcīṁ diśaṁ tūrṇaṁ
[praag-udeecheem disham toornam]
praviṣṭo nṛpa mānasam
[pravishto nripa maanasam]
Word-for-word
nabhaḥ — to the sky gataḥ — going diśaḥ — to the directions sarvāḥ — all sahasra-akṣaḥ — Indra, who is endowed with one thousand eyes viśāmpate — O King prāk-udīcīm — to the northeast diśam — direction tūrṇam — very speedily praviṣṭaḥ — entered nṛpa — O King mānasam — the lake known as Mānasa-sarovara.
Blended reading (Sanskrit + English inline)
nabho gato diśaḥ sarvāḥ
nabhaḥ
to the sky
gataḥ
going
diśaḥ
to the directions
sarvāḥ
all
sahasrākṣo viśāmpate
sahasra-akṣaḥ
Indra, who is endowed with one thousand eyes
viśāmpate
O King
prāg-udīcīṁ diśaṁ tūrṇaṁ
prāk-udīcīm
to the northeast
diśam
direction
tūrṇam
very speedily
praviṣṭo nṛpa mānasam
praviṣṭaḥ
entered
nṛpa
O King
mānasam
the lake known as Mānasa-sarovara.
O King, Indra first fled to the sky, but there also he saw the woman of personified sin chasing him. This witch followed him wherever he went. At last he very quickly went to the northeast and entered the Mānasa-sarovara Lake.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Indra first fled to the sky, then to all directions. At last he went to the northeast and quickly entered the Mānasa Sarovara. First he went into the sky. Seeing her chasing him, he went in all direction, but she followed. Then he went in the northeast direction and quickly entered Mānasa Sarovara.
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Śrīmad-Bhāgavatam 6.13.15

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స ఆవసత్పుష్కరనాలతన్తూ- నలబ్ధభోగో యదిహాగ్నిదూత: । వర్షాణి సాహస్రమలక్షితోఽన్త: సఞ్చిన్తయన్ బ్రహ్మవధాద్విమోక్షమ్ ॥ ౧౫ ॥
sa āvasat puṣkara-nāla-tantūn
[sa aavasat pushkara-naala-tantoon]
alabdha-bhogo yad ihāgni-dūtaḥ
[alabdha-bhogo yad ihaagni-dootah]
varṣāṇi sāhasram alakṣito ’ntaḥ
[varshaani saahasram alakshito ’ntah]
saṣcintayan brahma-vadhād vimokṣam
[sashchintayan brahma-vadhaad vimoksham]
Word-for-word
saḥ — he (Indra) āvasat — lived puṣkara-nāla-tantūn — in the network of the fibers of a lotus stem alabdha-bhogaḥ — not getting any material comfort (practically starving for all material needs) yat — which iha — here agni-dūtaḥ — the fire-god messenger varṣāṇi — celestial years sāhasram — one thousand alakṣitaḥ — invisible antaḥ — within his heart saṣcintayan — always thinking of brahma-vadhāt — from the killing of a brāhmaṇa vimokṣam — liberation.
Blended reading (Sanskrit + English inline)
sa āvasat puṣkara-nāla-tantūn
saḥ
he (Indra)
āvasat
lived
puṣkara-nāla-tantūn
in the network of the fibers of a lotus stem
alabdha-bhogaḥ
not getting any material comfort (practically starving for all material needs)
alabdha-bhogo yad ihāgni-dūtaḥ
yat
which
iha
here
agni-dūtaḥ
the fire-god messenger
varṣāṇi sāhasram alakṣito ’ntaḥ
varṣāṇi
celestial years
sāhasram
one thousand
alakṣitaḥ
invisible
saṣcintayan brahma-vadhād vimokṣam
antaḥ
within his heart
saṣcintayan
always thinking of
brahma-vadhāt
from the killing of a brāhmaṇa
vimokṣam
liberation.
Always thinking of how he could be relieved from the sinful reaction for killing a brāhmaṇa, King Indra, invisible to everyone, lived in the lake for one thousand years in the subtle fibers of the stem of a lotus. The fire-god used to bring him his share of all yajṣas, but because the fire-god was afraid to enter the water, Indra was practically starving.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Always thinking of relief from the sinful reaction for killing a brāhmaṇa, Indra, invisible to everyone, lived for one thousand years in the subtle fibers of the stem of a lotus without food, since the messenger of Agni could not deliver his share of sacrifice in the water. He lived unseen in the fibers of the lotus stem. He did not get any food, because the messenger of Agni did not deliver his share of the sacrifices, since he could not enter the water. It is not difficult for Agni to enter water, since he delivers to Varuṇa, who is situated in the water, his share. However, this water was difficult to enter because the followers of Śiva were guarding it. And thus, the sin of killing a brāhmaṇa, which followed him everywhere, could also not enter the water. He remained invisible to all people for a thousand years.
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Śrīmad-Bhāgavatam 6.13.16

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తావత్‍త్రిణాకం నహుష: శశాస విద్యాతపోయోగబలానుభావ: । స సమ్పదైశ్వర్యమదాన్ధబుద్ధి- ర్నీతస్తిరశ్చాం గతిమిన్ద్రపత్‍న్యా ॥ ౧౬ ॥
tāvat triṇākaṁ nahuṣaḥ śaśāsa
[taavat trinaakam nahushah shashaasa]
vidyā-tapo-yoga-balānubhāvaḥ
[vidyaa-tapo-yoga-balaanubhaavah]
sa sampad-aiśvarya-madāndha-buddhir
[sa sampad-aishvarya-madaandha-buddhir]
nītas tiraścāṁ gatim indra-patnyā
[neetas tirashchaam gatim indra-patnyaa]
Word-for-word
tāvat — for so long triṇākam — the heavenly planet nahuṣaḥ — Nahuṣa śaśāsa — ruled vidyā — by education tapaḥ — austerities yoga — mystic power bala — and strength anubhāvaḥ — being equipped saḥ — he (Nahuṣa) sampat — of so much wealth aiśvarya — and opulence mada — by the madness andha — blinded buddhiḥ — his intelligence nītaḥ — was brought tiraścām — of a snake gatim — to the destination indra-patnyā — by Indra’s wife Śacīdevī.
Blended reading (Sanskrit + English inline)
tāvat triṇākaṁ nahuṣaḥ śaśāsa
tāvat
for so long
triṇākam
the heavenly planet
nahuṣaḥ
Nahuṣa
śaśāsa
ruled
vidyā-tapo-yoga-balānubhāvaḥ
vidyā
by education
tapaḥ
austerities
yoga
mystic power
bala
and strength
anubhāvaḥ
being equipped
sa sampad-aiśvarya-madāndha-buddhir
saḥ
he (Nahuṣa)
sampat
of so much wealth
aiśvarya
and opulence
mada
by the madness
andha
blinded
buddhiḥ
his intelligence
nītas tiraścāṁ gatim indra-patnyā
nītaḥ
was brought
tiraścām
of a snake
gatim
to the destination
indra-patnyā
by Indra’s wife Śacīdevī.
As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahuṣa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahuṣa, however, blinded and maddened by power and opulence, made undesirable proposals to Indra’s wife with a desire to enjoy her. Thus Nahuṣa was cursed by a brāhmaṇa and later became a snake.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As long as King Indra lived in the water, Nahuṣa ruled the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahuṣa, however, became blinded by pride in his wealth, and took the body of a snake because of the instruction of Indra’s wife. Tri-nākam means Svarga. “How can a human rule Svarga?” Nahuṣa was endowed with knowledge, austerity and yogic power. This means he was capable of enlisting all powers and was capable of protecting Svarga. Why then did Indra again rule Svarga? Nahuṣa’s intelligence became blind with pride in his wealth. He had to take a snake’s body because of Indra’s wife. Nahuṣa one time spoke to Indra’s wife. “I am now Indra. Therefore you should serve me.” When he told her this, she spoke to Brḥaspati. He said, “Tell him that you will worship him if he comes carried by brāhmaṇas. Then he will fall down because of a brāhmaṇa’s curse.” She informed Nahuṣa, and he came, carried by Agastya and other sages. Saying “Go quickly (sarpa)” Nahuṣa touched Agastya with his foot. He was then cursed by the angry sage and became a snake (sarpa).
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Śrīmad-Bhāgavatam 6.13.17

↗
తతో గతో బ్రహ్మగిరోపహూత ఋతమ్భరధ్యాననివారితాఘ: । పాపస్తు దిగ్దేవతయా హతౌజా- స్తం నాభ్యభూదవితం విష్ణుపత్‍న్యా ॥ ౧౭ ॥
tato gato brahma-giropahūta
[tato gato brahma-giropahoota]
ṛtambhara-dhyāna-nivāritāghaḥ
[ritambhara-dhyaana-nivaaritaaghah]
pāpas tu digdevatayā hataujās
[paapas tu digdevatayaa hataujaas]
taṁ nābhyabhūd avitaṁ viṣṇu-patnyā
[tam naabhyabhood avitam vishnu-patnyaa]
Word-for-word
tataḥ — thereafter gataḥ — gone brahma — of the brāhmaṇas girā — by the words upahūtaḥ — being invited ṛtambhara — on the Supreme Lord, who maintains truth dhyāna — by meditation nivārita — impeded aghaḥ — whose sin pāpaḥ — the sinful activity tu — then dik-devatayā — by the demigod Rudra hata-ojāḥ — with all prowess diminished tam — him (Indra) na abhyabhūt — could not overcome avitam — being protected viṣṇu-patnyā — by Lord Viṣṇu’s wife, the goddess of fortune.
Blended reading (Sanskrit + English inline)
tato gato brahma-giropahūta
tataḥ
thereafter
gataḥ
gone
brahma
of the brāhmaṇas
girā
by the words
ṛtambhara-dhyāna-nivāritāghaḥ
pāpas tu digdevatayā hataujās
taṁ nābhyabhūd avitaṁ viṣṇu-patnyā
upahūtaḥ
being invited
ṛtambhara
on the Supreme Lord, who maintains truth
dhyāna
by meditation
nivārita
impeded
aghaḥ
whose sin
pāpaḥ
the sinful activity
tu
then
dik-devatayā
by the demigod Rudra
hata-ojāḥ
with all prowess diminished
tam
him (Indra)
na abhyabhūt
could not overcome
avitam
being protected
viṣṇu-patnyā
by Lord Viṣṇu’s wife, the goddess of fortune.
Indra’s sins were diminished by the influence of Rudra, the demigod of all directions. Because Indra was protected by the goddess of fortune, Lord Viṣṇu’s wife, who resides in the lotus clusters of Mānasa-sarovara Lake, Indra’s sins could not affect him. Indra was ultimately relieved of all the reactions of his sinful deeds by strictly worshiping Lord Viṣṇu. Then he was called back to the heavenly planets by the brāhmaṇas and reinstated in his position.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the reaction to the offense of committing sin on the strength of atonement was destroyed by meditation on the Lord, he was invited back to Svarga by the brāhmaṇas. The sin of killing a brāhmaṇa, depleted of its strength by Śiva, guardian of the northeast, could not overcome him, since he was also protected by Lakṣmī, who lives in the lotus. He went back to Svarga by the words of Brahmā and the brāhmaṇas, who said, “We will have you perform a horse sacrifice.” Ṛtambharaḥ means “one who preserves truth, Viṣṇu.” The offense of committing sin on the strength of atonement is called aghah in this verse. The sin of killing a brāhmaṇa is called pāpaḥ. Masculine gender instead of neuter is poetic license. Śiva is the guardian of the northeast direction. Lakṣmī resides in the lotuses of Mānasa Sarovara.
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Śrīmad-Bhāgavatam 6.13.18

↗
తం చ బ్రహ్మర్షయోఽభ్యేత్య హయమేధేన భారత । యథావద్దీక్షఞ్చక్రు: పురుషారాధనేన హ ॥ ౧౮ ॥
taṁ ca brahmarṣayo ’bhyetya
[tam cha brahmarshayo ’bhyetya]
hayamedhena bhārata
[hayamedhena bhaarata]
yathāvad dīkṣayāṁ cakruḥ
[yathaavad deekshayaam chakruh]
puruṣārādhanena ha
[purushaaraadhanena ha]
Word-for-word
tam — him (Lord Indra) ca — and brahma-ṛṣayaḥ — the great saints and brāhmaṇas abhyetya — approaching hayamedhena — with an aśvamedha sacrifice bhārata — O King Parīkṣit yathāvat — according to the rules and regulations dīkṣayām cakruḥ — initiated puruṣa-ārādhanena — which consists of worship of the Supreme Person, Hari ha — indeed.
Blended reading (Sanskrit + English inline)
taṁ ca brahmarṣayo ’bhyetya
tam
him (Lord Indra)
ca
and
brahma-ṛṣayaḥ
the great saints and brāhmaṇas
hayamedhena bhārata
abhyetya
approaching
hayamedhena
with an aśvamedha sacrifice
bhārata
O King Parīkṣit
yathāvad dīkṣayāṁ cakruḥ
yathāvat
according to the rules and regulations
dīkṣayām cakruḥ
initiated
puruṣārādhanena ha
puruṣa-ārādhanena
which consists of worship of the Supreme Person, Hari
ha
indeed.
O King, when Lord Indra reached the heavenly planets, the saintly brāhmaṇas approached him and properly initiated him into a horse sacrifice [aśvamedha-yajṣa] meant to please the Supreme Lord.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The brāhmaṇa sages approached him and had him properly perform a horse sacrifice with worship of the Supreme Lord.
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Śrīmad-Bhāgavatam 6.13.19-20

↗
అథేజ్యమానే పురుషే సర్వదేవమయాత్మని । అశ్వమేధే మహేన్ద్రేణ వితతే బ్రహ్మవాదిభి: ॥ ౧౯ ॥ స వై త్వాష్ట్రవధో భూయానపి పాపచయో నృప । నీతస్తేనైవ శూన్యాయ నీహార ఇవ భానునా ॥ ౨౦ ॥
athejyamāne puruṣe
[athejyamaane purushe]
sarva-devamayātmani
[sarva-devamayaatmani]
aśvamedhe mahendreṇa
[ashvamedhe mahendrena]
vitate brahma-vādibhiḥ
[vitate brahma-vaadibhih]
sa vai tvāṣṭra-vadho bhūyān
[sa vai tvaashtra-vadho bhooyaan]
api pāpa-cayo nṛpa
[api paapa-chayo nripa]
nītas tenaiva śūnyāya
[neetas tenaiva shoonyaaya]
nīhāra iva bhānunā
[neehaara iva bhaanunaa]
Word-for-word
atha — therefore ijyamāne — when worshiped puruṣe — the Supreme Personality of Godhead sarva — all deva-maya-ātmani — the Supersoul and maintainer of the demigods aśvamedhe — through the aśvamedha-yajṣa mahā-indreṇa — by King Indra vitate — being administered brahma-vādibhiḥ — by the saints and brāhmaṇas expert in Vedic knowledge saḥ — that vai — indeed tvāṣṭra-vadhaḥ — the killing of Vṛtrāsura, the son of Tvaṣṭā bhūyāt — may be api — although pāpa-cayaḥ — mass of sin nṛpa — O King nītaḥ — was brought tena — by that (the horse sacrifice) eva — certainly śūnyāya — to nothing nīhāraḥ — fog iva — like bhānunā — by the brilliant sun.
Blended reading (Sanskrit + English inline)
athejyamāne puruṣe
atha
therefore
ijyamāne
when worshiped
puruṣe
the Supreme Personality of Godhead
sarva-devamayātmani
sarva
all
deva-maya-ātmani
the Supersoul and maintainer of the demigods
aśvamedhe mahendreṇa
aśvamedhe
through the aśvamedha-yajṣa
mahā-indreṇa
by King Indra
vitate brahma-vādibhiḥ
vitate
being administered
brahma-vādibhiḥ
by the saints and brāhmaṇas expert in Vedic knowledge
sa vai tvāṣṭra-vadho bhūyān
saḥ
that
vai
indeed
tvāṣṭra-vadhaḥ
the killing of Vṛtrāsura, the son of Tvaṣṭā
bhūyāt
may be
api pāpa-cayo nṛpa
api
although
pāpa-cayaḥ
mass of sin
nṛpa
O King
nītas tenaiva śūnyāya
nītaḥ
was brought
tena
by that (the horse sacrifice)
eva
certainly
śūnyāya
to nothing
nīhāra iva bhānunā
nīhāraḥ
fog
iva
like
bhānunā
by the brilliant sun.
The horse sacrifice performed by the saintly brāhmaṇas relieved Indra of the reactions to all his sins because he worshiped the Supreme Personality of Godhead in that sacrifice. O King, although he had committed a gravely sinful act, it was nullified at once by that sacrifice, just as fog is vanquished by the brilliant sunrise.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the sages performed the horse sacrifice and Indra worshipped the Supreme Lord, the sin of killing Vṛtrāsura was completely destroyed, like the sun dissipating fog.
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Śrīmad-Bhāgavatam 6.13.21

↗
స వాజిమేధేన యథోదితేన వితాయమానేన మరీచిమిశ్రై: । ఇష్ట్వాధియజ్ఞం పురుషం పురాణ- మిన్ద్రో మహానాస విధూతపాప: ॥ ౨౧ ॥
sa vājimedhena yathoditena
[sa vaajimedhena yathoditena]
vitāyamānena marīci-miśraiḥ
[vitaayamaanena mareechi-mishraih]
iṣṭvādhiyajṣaṁ puruṣaṁ purāṇam
[ishtvaadhiyajsham purusham puraanam]
indro mahān āsa vidhūta-pāpaḥ
[indro mahaan aasa vidhoota-paapah]
Word-for-word
saḥ — he (Indra) vājimedhena — by the aśvamedha sacrifice yathā — just as uditena — described vitāyamānena — being performed marīci-miśraiḥ — by the priests, headed by Marīci iṣṭvā — worshiping adhiyajṣam — the Supreme Supersoul puruṣam purāṇam — the original Personality of Godhead indraḥ — King Indra mahān — worshipable āsa — became vidhūta-pāpaḥ — being cleansed of all sinful reactions.
Blended reading (Sanskrit + English inline)
sa vājimedhena yathoditena
saḥ
he (Indra)
vājimedhena
by the aśvamedha sacrifice
yathā
just as
uditena
described
vitāyamānena marīci-miśraiḥ
vitāyamānena
being performed
marīci-miśraiḥ
by the priests, headed by Marīci
iṣṭvā
worshiping
iṣṭvādhiyajṣaṁ puruṣaṁ purāṇam
adhiyajṣam
the Supreme Supersoul
puruṣam purāṇam
the original Personality of Godhead
indro mahān āsa vidhūta-pāpaḥ
indraḥ
King Indra
mahān
worshipable
āsa
became
vidhūta-pāpaḥ
being cleansed of all sinful reactions.
King Indra was favored by Marīci and the other great sages. They performed the sacrifice just according to the rules and regulations, worshiping the Supreme Personality of Godhead, the Supersoul, the original person. Thus Indra regained his exalted position and was again honored by everyone.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After worshiping the Supreme Lord, controller of sacrifices, by means of a horse sacrifice executed properly by Marīci and other sages, Indra was cleansed of his sin and was again respected.
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Śrīmad-Bhāgavatam 6.13.22-23

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ఇదం మహాఖ్యానమశేషపాప్మనాంప్రక్షాలనం తీర్థపదానుకీర్తనమ్ భక్త్యుచ్ఛ్రయం భక్తజనానువర్ణనంమహేన్ద్రమోక్షం విజయం మరుత్వత: ॥ ౨౨ ॥ పఠేయురాఖ్యానమిదం సదా బుధా:శ‍ృణ్వన్త్యథో పర్వణి పర్వణీన్ద్రియమ్ ధన్యం యశస్యం నిఖిలాఘమోచనంరిపుఞ్జయం స్వస్త్యయనం తథాయుషమ్ ॥ ౨౩ ॥
idaṁ mahākhyānam aśeṣa-pāpmanāṁ
[idam mahaakhyaanam ashesha-paapmanaam]
prakṣālanaṁ tīrthapadānukīrtanam
[prakshaalanam teerthapadaanukeertanam]
bhakty-ucchrayaṁ bhakta-janānuvarṇanaṁ
[bhakty-uchchrayam bhakta-janaanuvarnanam]
mahendra-mokṣaṁ vijayaṁ marutvataḥ
[mahendra-moksham vijayam marutvatah]
paṭheyur ākhyānam idaṁ sadā budhāḥ
[patheyur aakhyaanam idam sadaa budhaah]
śṛṇvanty atho parvaṇi parvaṇīndriyam
[shrinvanty atho parvani parvaneendriyam]
dhanyaṁ yaśasyaṁ nikhilāgha-mocanaṁ
[dhanyam yashasyam nikhilaagha-mochanam]
ripuṣjayaṁ svasty-ayanaṁ tathāyuṣam
[ripushjayam svasty-ayanam tathaayusham]
Word-for-word
idam — this mahā-ākhyānam — great historical incident aśeṣa-pāpmanām — of unlimited numbers of sinful acts prakṣālanam — cleansing tīrthapada-anukīrtanam — glorifying the Supreme Personality of Godhead, who is known as Tīrthapada bhakti — of devotional service ucchrayam — in which there is an increase bhakta-jana — the devotees anuvarṇanam — describing mahā-indra-mokṣam — the liberation of the King of heaven vijayam — the victory marutvataḥ — of King Indra paṭheyuḥ — should read ākhyānam — narration idam — this sadā — always budhāḥ — learned scholars śṛṇvanti — continue to hear atho — as well parvaṇi parvaṇi — on the occasion of great festivals indriyam — which makes the senses sharp dhanyam — brings wealth yaśasyam — brings fame nikhila — all agha-mocanam — releasing from sins ripum-jayam — makes one victorious over his enemies svasti-ayanam — brings good fortune for all tathā — so also āyuṣam — longevity.
Blended reading (Sanskrit + English inline)
idaṁ mahākhyānam aśeṣa-pāpmanāṁ
idam
this
mahā-ākhyānam
great historical incident
aśeṣa-pāpmanām
of unlimited numbers of sinful acts
prakṣālanaṁ tīrthapadānukīrtanam
prakṣālanam
cleansing
tīrthapada-anukīrtanam
glorifying the Supreme Personality of Godhead, who is known as Tīrthapada
bhakty-ucchrayaṁ bhakta-janānuvarṇanaṁ
bhakti
of devotional service
ucchrayam
in which there is an increase
bhakta-jana
the devotees
anuvarṇanam
describing
mahendra-mokṣaṁ vijayaṁ marutvataḥ
mahā-indra-mokṣam
the liberation of the King of heaven
vijayam
the victory
marutvataḥ
of King Indra
paṭheyur ākhyānam idaṁ sadā budhāḥ
paṭheyuḥ
should read
ākhyānam
narration
idam
this
sadā
always
budhāḥ
learned scholars
śṛṇvanty atho parvaṇi parvaṇīndriyam
śṛṇvanti
continue to hear
atho
as well
parvaṇi parvaṇi
on the occasion of great festivals
indriyam
which makes the senses sharp
dhanyaṁ yaśasyaṁ nikhilāgha-mocanaṁ
dhanyam
brings wealth
yaśasyam
brings fame
nikhila
all
agha-mocanam
releasing from sins
ripuṣjayaṁ svasty-ayanaṁ tathāyuṣam
ripum-jayam
makes one victorious over his enemies
svasti-ayanam
brings good fortune for all
tathā
so also
āyuṣam
longevity.
In this very great narrative there is glorification of the Supreme Personality of Godhead, Nārāyaṇa, there are statements about the exaltedness of devotional service, there are descriptions of devotees like Indra and Vṛtrāsura, and there are statements about King Indra’s release from sinful life and about his victory in fighting the demons. By understanding this incident, one is relieved of all sinful reactions. Therefore the learned are always advised to read this narration. If one does so, one will become expert in the activities of the senses, his opulence will increase, and his reputation will become widespread. One will also be relieved of all sinful reactions, he will conquer all his enemies, and the duration of his life will increase. Because this narration is auspicious in all respects, learned scholars regularly hear and repeat it on every festival day.
Purport

Thus ends the Bhaktivedanta purports of the Sixth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “King Indra Afflicted by Sinful Reaction.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Intelligent persons should read this great narration about the purification and victory of Indra, which destroys all sins and glorifies the Supreme Lord, bhakti, and the devotees. On sacred days they should hear this narration which brings alert senses, wealth, fame, freedom from all sins, victory, good fortune and long life. Bhakty-ucchrayam means “endowed with the excellence of bhakti.” The story describes the victory of Indra (marutvataḥ). Indriyam means “quickness of the sense.” Āyuṣam means “giving long life.” Thus ends the commentary on the Thirteenth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Fourteen The Story of Citraketu 6.14: King Citraketu's Lamentation 14. King Citraketu's Lamentation 6.14 Summary In this Fourteenth Chapter, Parīkṣit Mahārāja asks his spiritual master, Śukadeva Gosvāmī, how such a demon as Vṛtrāsura could become an exalted devotee. In this connection the previous life of Vṛtrāsura is discussed. This involves the story of Citraketu and how he was victimized by lamentation because of the death of his son. Among many millions of living entities, the number of human beings is extremely small, and among human beings who are actually religious, only some are eager to be liberated from material existence. Among many thousands of people who desire relief from material existence, one is freed from the association of unwanted persons or is relieved of material contamination. And among many millions of such liberated persons, one may become a devotee of Lord Nārāyaṇa. Therefore such devotees are extremely rare. Since bhakti, devotional service, is not ordinary, Parīkṣit Mahārāja was astonished that an asura could rise to the exalted position of a devotee. Being doubtful, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī, who then described Vṛtrāsura with reference to his previous birth as Citraketu, the King of Śūrasena. Citraketu, who had no sons, got an opportunity to meet the great sage Aṅgirā. When Aṅgirā inquired from the King about his welfare, the King expressed his moroseness, and therefore by the grace of the great sage, the King's first wife, Kṛtadyuti, gave birth to a son, who was the cause of both happiness and lamentation. Upon the birth of this son, the King and all the residents of the palace were very happy. The co-wives of Kṛtadyuti, however, were envious, and later they administered poison to the child. Citraketu was overwhelmed by shock at his son's death. Then Nārada Muni and Aṅgirā went to see him.
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