Vrtrasura

Expressions researched:
"Vrtrasura" |"Vrtrasura's"

SB Canto 1

SB 1.1.1, Purport:

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the Bhāgavatam in many of the oldest Purāṇas. This first śloka of the Bhāgavatam begins with the Gāyatrī mantra. There is reference to this in the Matsya Purāṇa, which is the oldest Purāṇa. In that Purāṇa, it is said with reference to the Gāyatrī mantra in the Bhāgavatam that there are many narrations of spiritual instructions beginning with the Gāyatrī mantra. And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead.

SB Canto 6

SB 6.8 Summary:

After explaining this process, Śukadeva Gosvāmī told Mahārāja Parīkṣit how Viśvarūpa, the brother of Vṛtrāsura, described the glories of the Nārāyaṇa-kavaca to Indra.

SB 6.9 Summary:

As described in this chapter, Indra, the King of heaven, killed Viśvarūpa, and therefore Viśvarūpa's father performed a yajña to kill Indra. When Vṛtrāsura appeared from that yajña, the demigods, in fear, sought shelter of the Supreme Personality of Godhead and glorified Him.

SB 6.9 Summary:

After Viśvarūpa was killed, his father, Tvaṣṭā, performed a sacrifice to kill King Indra. Unfortunately, if mantras are chanted irregularly, they yield an opposite result. This happened when Tvaṣṭā performed this yajña. While performing the sacrifice to kill Indra. Tvaṣṭā chanted a mantra to increase Indra's enemies, but because he chanted the mantra wrong, the sacrifice produced an asura named Vṛtrāsura, of whom Indra was the enemy. When Vṛtrāsura was generated from the sacrifice, his fierce features made the whole world afraid, and his personal effulgence diminished even the power of the demigods. Finding no other means of protection, the demigods began to worship the Supreme Personality of Godhead, the enjoyer of all the results of sacrifice, who is supreme throughout the entire universe. The demigods all worshiped Him because ultimately no one but Him can protect a living entity from fear and danger. Seeking shelter of a demigod instead of worshiping the Supreme Personality of Godhead is compared to trying to cross the ocean by grasping the tail of a dog. A dog can swim, but that does not mean that one can cross the ocean by grasping a dog's tail.

SB 6.9 Summary:

Being pleased with the demigods, the Supreme Personality of Godhead advised them to approach Dadhīci to beg him for the bones of his own body. Dadhīci would comply with the request of the demigods, and with the help of his bones Vṛtrāsura could be killed.

SB 6.9.11, Purport:

In this mantra, the word indra is in the possessive case (ṣaṣṭhī), and the word indra-śatro is called a tat-puruṣa compound (tatpuruṣa-samāsa). Unfortunately, instead of chanting the mantra short, Tvaṣṭā chanted it long, and its meaning changed from "the enemy of Indra" to "Indra, who is an enemy." Consequently instead of an enemy of Indra's, there emerged the body of Vṛtrāsura, of whom Indra was the enemy.

SB 6.9.18, Translation and Purport:

That very fearful demon, who was actually the son of Tvaṣṭā, covered all the planetary systems by dint of austerity. Therefore he was named Vṛtra, or one who covers everything.

In the Vedas it is said, sa imāḻ lokān āvṛṇot tad vṛtrasya vṛtratvam: because the demon covered all the planetary systems, his name was Vṛtrāsura.

SB 6.9.19, Translation:

The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vṛtrāsura swallowed all their weapons.

SB 6.9.40, Translation:

O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vāmana incarnation! O three-eyed form of Nṛsiṁhadeva! O most beautiful person within the three worlds! Everything and everyone, including human beings and even the Daitya demons and the Dānavas, is but an expansion of Your energy. O supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as soon as they become very powerful. You appear as Lord Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You appear sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nṛsiṁhadeva and Lord Hayagrīva, and sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the demons and Dānavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill the great demon Vṛtrāsura.

SB 6.9.41, Translation:

O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.

SB 6.9.42, Purport:

A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vṛtrāsura, the demigods apologized for offering prayers for their safety.

SB 6.9.44, Translation:

Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā's son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

SB 6.9.48, Translation and Purport:

O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.

When the demigods finished offering their prayers, they anxiously waited for their enemy Vṛtrāsura to be killed.

SB 6.9.54, Translation:

When the Aśvinī-kumāras beg for Dadhyañca's body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyañca is very experienced in religious understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My power.

SB 6.9.55, Translation and Purport:

When Vṛtrāsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Vṛtrāsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you.

A devotee of the Lord is never envious of anyone, what to speak of other devotees. As revealed later, Vṛtrāsura was also a devotee. Therefore be was not expected to be envious of the demigods. Indeed, of his own accord, he would try to benefit the demigods. A devotee does not hesitate to give up his own body for a better cause. Cāṇakya Paṇḍita said, san-nimitte varaṁ tyāgo vināśe niyate sati. After all, all one's material possessions, including his body, will be destroyed in due course of time. Therefore if the body and other possessions can be utilized for a better cause, a devotee never hesitates to give up even his own body. Because Lord Viṣṇu wanted to save the demigods, Vṛtrāsura, even though able to swallow the three worlds, would agree to be killed by the demigods. For a devotee there is no difference between living and dying because in this life a devotee engages in devotional service, and after giving up his body, he engages in the same service in the spiritual world. His devotional service is never hindered.

SB 6.10 Summary:

As described in this chapter, after Indra obtained the body of Dadhīci, a thunderbolt was prepared from Dadhīci's bones, and a fight took place between Vṛtrāsura and the demigods.

SB 6.10 Summary:

At the end of Satya-yuga and the beginning of Tretā-yuga, a great fight took place between the demigods and the asuras. Unable to tolerate the effulgence of the demigods, the asuras fled the battle. leaving Vṛtrāsura, their commander in chief, to fight for himself. Vṛtrāsura, however, seeing the demons fleeing, instructed them in the importance of fighting and dying in the battlefield. One who is victorious in battle gains material possessions, and one who dies in the battlefield attains a residence at once in the celestial heavens. In either way, the fighter benefits.

SB 6.10.13-14, Translation:

Thereafter, King Indra very firmly took up the thunderbolt manufactured by Viśvakarmā from the bones of Dadhīci. Charged with the exalted power of Dadhīci Muni and enlightened by the power of the Supreme Personality of Godhead, Indra rode on the back of his carrier, Airāvata, surrounded by all the demigods, while all the great sages offered him praise. Thus he shone very beautifully, pleasing the three worlds as he rode off to kill Vṛtrāsura.

SB 6.10.15, Translation:

My dear King Parīkṣit, as Rudra, being very angry at Antaka (Yamarāja) had formerly run toward Antaka to kill him, Indra angrily and with great force attacked Vṛtrāsura, who was surrounded by the leaders of the demoniac armies.

SB 6.10.17-18, Translation:

O King, when all the asuras came onto the battlefield, headed by Vṛtrāsura, they saw King Indra carrying the thunderbolt and surrounded by the Rudras, Vasus, Ādityas, Aśvinī-kumāras, Pitās, Vahnis, Maruts, Ṛbhus, Sādhyas and Viśvadevas. Surrounded by his company, Indra shone so brightly that his effulgence was intolerable to the demons.

SB 6.10.27, Translation:

When the soldiers of the demons, commanded by Vṛtrāsura, saw that the soldiers of King Indra were quite well, having not been injured at all by their volleys of weapons, not even by the trees, stones and mountain peaks, the demons were very much afraid.

SB 6.10.30, Translation:

Seeing his army broken and all the asuras, even those known as great heroes, fleeing the battlefield out of intense fear, Vṛtrāsura, who was truly a great-minded hero, smiled and spoke the following words.

SB 6.10.31, Translation:

According to his position and the time and circumstances, Vṛtrāsura, the hero among heroes, spoke words that were much to be appreciated by thoughtful men. He called to the heroes of the demons, "O Vipracitti! O Namuci! O Pulomā! O Maya, Anarvā and Śambara! Please hear me and do not flee."

SB 6.10.32, Translation:

Vṛtrāsura said: All living entities who have taken birth in this material world must die. Surely, no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it. Under the circumstances, death being inevitable, if one can gain promotion to the higher planetary systems and be always celebrated here by dying a suitable death, what man will not accept such a glorious death?

SB 6.11 Summary:

This chapter describes Vṛtrāsura's great qualities. When the prominent commanders of the demons fled, not hearing Vṛtrāsura's advice. Vṛtrāsura condemned them all as cowards. Speaking very bravely, he stood alone to face the demigods. When the demigods saw Vṛtrāsura's attitude, they were so afraid that they practically fainted, and Vṛtrāsura began trampling them down. Unable to tolerate this, Indra, the King of the demigods, threw his club at Vṛtrāsura, but Vṛtrāsura was such a great hero that he easily caught the club with his left hand and used it to beat Indra's elephant. Struck by the blow of Vṛtrāsura, the elephant was pushed back fourteen yards and fell, with Indra on its back.

SB 6.11 Summary:

King Indra had first accepted Viśvarūpa as his priest and thereafter killed him. Reminding Indra of his heinous activities, Vṛtrāsura said, "If one is a devotee of the Supreme Personality of Godhead, Lord Viṣṇu, and depends on Lord Viṣṇu in every respect, then victory, opulence and peace of mind are all inevitably available.

SB 6.11.1, Translation:

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.

SB 6.11.2-3, Translation:

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.

SB 6.11.4, 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.

SB 6.11.4, Purport:

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.

SB 6.11.5, Translation and Purport:

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.

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."

SB 6.11.6, Translation:

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.

SB 6.11.7, Translation:

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.

SB 6.11.8, Translation:

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.

SB 6.11.9, Translation:

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.

SB 6.11.10, Translation:

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.

SB 6.11.11, Translation:

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.

SB 6.11.12, Translation:

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.

SB 6.11.13, 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, 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.

SB 6.11.14, Translation:

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.

SB 6.11.18, Translation and Purport:

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.

Śrī Narottama dāsa Ṭhākura sings:

ei chaya gosāñi yāra, mui tāra dāsa

tāṅ' sabāra pada-reṇu mora pañca-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.

SB 6.11.19, Translation and Purport:

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.

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."

SB 6.11.20, Translation and Purport:

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.

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: (BG 8.16) 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.

SB 6.11.21, Translation and Purport:

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.

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.

SB 6.11.22, Purport:

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.

SB 6.11.23, Translation and Purport:

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.

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.

SB 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.

SB 6.12.1, Translation and Purport:

Śukadeva Gosvāmī said: Desiring to give up his body, Vṛtrāsura considered death in the battle preferable to victory. O King Parīkṣit, he vigorously took up his trident and with great force attacked Lord Indra, the King of heaven, just as Kaiṭabha had forcefully attacked the Supreme Personality of Godhead when the universe was inundated.

Although Vṛtrāsura repeatedly encouraged Indra to kill him with the thunderbolt, King Indra was morose at having to kill such a great devotee and was hesitant to throw it. Vṛtrāsura, disappointed that King Indra was reluctant despite his encouragement, took the initiative very forcefully by throwing his trident at Indra. Vṛtrāsura was not at all interested in victory; he was interested in being killed so that he could immediately return home, back to Godhead. As confirmed in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti: after giving up his body, a devotee immediately returns to Lord Kṛṣṇa and never returns to accept another body. This was Vṛtrāsura's interest.

SB 6.12.2, Translation:

Then Vṛtrāsura, the great hero of the demons, whirled his trident, which had points like the flames of the blazing fire at the end of the millennium. With great force and anger he threw it at Indra, roaring and exclaiming loudly, "O sinful one, thus shall I kill you!"

SB 6.12.3, Translation:

Flying in the sky, Vṛtrāsura's trident resembled a brilliant meteor. Although the blazing weapon was difficult to look upon, King Indra, unafraid, cut it to pieces with his thunderbolt. Simultaneously, he cut off one of Vṛtrāsura's arms, which was as thick as the body of Vāsuki, the King of the serpents.

SB 6.12.4, Translation:

Although one of his arms was severed from his body, Vṛtrāsura angrily approached King Indra and struck him on the jaw with an iron mace. He also struck the elephant that carried Indra. Thus Indra dropped the thunderbolt from his hand.

SB 6.12.5, Translation:

The denizens of various planets, like the demigods, demons, Cāraṇas and Siddhas, praised Vṛtrāsura's deed, but when they observed that Indra was in great danger, they lamented, "Alas! Alas!"

SB 6.12.6, Translation:

Having dropped the thunderbolt from his hand in the presence of his enemy, Indra was practically defeated and was very much ashamed. He dared not pick up his weapon again. Vṛtrāsura, however, encouraged him, saying, "Take up your thunderbolt and kill your enemy. This is not the time to lament your fate."

SB 6.12.7, Translation:

Vṛtrāsura continued: O Indra, no one is guaranteed of being always victorious but the original enjoyer, the Supreme Personality of Godhead, Bhagavān. He is the cause of creation, maintenance and annihilation, and He knows everything. Being dependent and being obliged to accept material bodies, belligerent subordinates are sometimes victorious and sometimes defeated.

SB 6.12.7, Purport:

Vṛtrāsura encouraged Indra, saying, "Don't be morose because of my victory. There is no need to stop fighting. Instead, you should go on with your duty. When Kṛṣṇa desires, you will certainly be victorious."

SB 6.12.8, Purport:

The difference between the suras and the asuras is that the suras know that nothing can happen without the desire of the Supreme Personality of Godhead, whereas the asuras cannot understand the supreme will of the Lord. In this fight, Vṛtrāsura is actually the sura, whereas Indra is the asura.

SB 6.12.16, Translation and Purport:

O my enemy, just look at me. I have already been defeated, for my weapon and arm have been cut to pieces. You have already overwhelmed me, but nonetheless, with a desire to kill you, I am trying my best to fight. I am not at all morose, even under such adverse conditions. Therefore you should give up your moroseness and continue fighting.

Vṛtrāsura was so great and powerful that in effect he was acting as the spiritual master of Indra. Although Vṛtrāsura was on the verge of defeat, he was not at all affected. He knew that he was going to be defeated by Indra, and he voluntarily accepted that, but since he was supposed to be Indra's enemy, he tried his best to kill Indra. Thus he performed his duty.

SB 6.12.18, Translation and Purport:

Śukadeva Gosvāmī said: Hearing the straightforward, instructive words of Vṛtrāsura, King Indra praised him and again took the thunderbolt in his hand. Without bewilderment or duplicity, he then smiled and spoke to Vṛtrāsura as follows.

King Indra, the greatest of the demigods, was astonished to hear the instructions of Vṛtrāsura, who was supposed to be a demon. He was struck with wonder that a demon could speak so intelligently. Then he remembered great devotees like Prahlāda Mahārāja and Bali Mahārāja, who had been born in the families of demons, and thus he came to his senses. Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vṛtrāsura.

SB 6.12.19, Purport:

An unalloyed devotee is never disturbed by any kind of trying circumstance. Indra was surprised to see that Vṛtrāsura, undisturbed, was fixed in devotional service to the Lord, for such a mentality is impossible for a demon.

SB 6.12.20, Translation and Purport:

You have surmounted the illusory energy of Lord Viṣṇu, and because of this liberation, you have given up the demoniac mentality and have attained the position of an exalted devotee.

Lord Viṣṇu is the mahā-puruṣa. Therefore one who becomes a Vaiṣṇava attains the position of a mahā-pauruṣya. This position was attained by Mahārāja Parīkṣit. It is said in the Padma Purāṇa that the distinction between a demigod and a demon is that a demigod is a devotee of Lord Viṣṇu whereas a demon is just the opposite: viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. Vṛtrāsura was considered a demon, but actually he was more than qualified as a devotee, or mahā-pauruṣya.

SB 6.12.21, Translation and Purport:

O Vṛtrāsura, demons are generally conducted by the mode of passion. Therefore, what a great wonder it is that although you are a demon, you have adopted the mentality of a devotee and have fixed your mind on the Supreme Personality of Godhead, Vāsudeva, who is always situated in pure goodness.

King Indra wondered how Vṛtrāsura could have been elevated to the position of an exalted devotee. As for Prahlāda Mahārāja, he was initiated by Nārada Muni, and therefore it was possible for him to become a great devotee, although he was born in a family of demons. For Vṛtrāsura, however, Indra could not detect such causes. Therefore he was struck with wonder that Vṛtrāsura was such an exalted devotee that he could fix his mind without deviation upon the lotus feet of Lord Kṛṣṇa, Vāsudeva.

SB 6.12.22, Translation and Purport:

A person fixed in the devotional service of the Supreme Lord, Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him what is the use of the water in small ditches?

Vṛtrāsura has formerly prayed (SB 6.11.25), na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ na sāma-bhaumaṁ na rasādhipatyam. "I do not want the facilities for happiness on Brahmaloka, Svargaloka or even Dhruvaloka, not to speak of this earth or the lower planets. I simply want to return home, back to Godhead."

SB 6.12.23, Translation:

Śrī Śukadeva Gosvāmī said: Vṛtrāsura and King Indra spoke about devotional service even on the battlefield, and then as a matter of duty they again began fighting. My dear King, both of them were great fighters and were equally powerful.

SB 6.12.24, Translation:

O Mahārāja Parīkṣit, Vṛtrāsura, who was completely able to subdue his enemy, took his iron club, whirled it around, aimed it at Indra and then threw it at him with his left hand.

SB 6.12.25, Translation:

With his thunderbolt named Śataparvan, Indra simultaneously cut to pieces Vṛtrāsura's club and his remaining hand.

SB 6.12.26, Translation and Purport:

Vṛtrāsura, bleeding profusely, his two arms cut off at their roots, looked very beautiful, like a flying mountain whose wings have been cut to pieces by Indra.

It appears from the statement of this verse that sometimes there are flying mountains and that their wings are cut by the thunderbolt of Indra. Vṛtrāsura's huge body resembled such a mountain.

SB 6.12.27-29, Translation:

Vṛtrāsura was very powerful in physical strength and influence. He placed his lower jaw on the ground and his upper jaw in the sky. His mouth became very deep, like the sky itself, and his tongue resembled a large serpent. With his fearful, deathlike teeth, he seemed to be trying to devour the entire universe. Thus assuming a gigantic body, the great demon Vṛtrāsura shook even the mountains and began crushing the surface of the earth with his legs, as if he were the Himalayas walking about. He came before Indra and swallowed him and Airāvata, his carrier, just as a big python might swallow an elephant.

SB 6.12.31, Translation:

The protective armor of Nārāyaṇa, which Indra possessed, was identical with Nārāyaṇa Himself, the Supreme Personality of Godhead. Protected by that armor and by his own mystic power, King Indra, although swallowed by Vṛtrāsura, did not die within the demon's belly.

SB 6.12.32, Translation:

With his thunderbolt, King Indra, who was also extremely powerful, pierced through Vṛtrāsura's abdomen and came out. Indra, the killer of the demon Bala, then immediately cut off Vṛtrāsura's head, which was as high as the peak of a mountain.

SB 6.12.33, Translation:

Although the thunderbolt revolved around Vṛtrāsura's neck with great speed, separating his head from his body took one complete year—360 days, the time in which the sun, moon and other luminaries complete a northern and southern journey. Then, at the suitable time for Vṛtrāsura to be killed, his head fell to the ground.

SB 6.12.34, Translation:

When Vṛtrāsura was killed, the Gandharvas and Siddhas in the heavenly planets beat kettledrums in jubilation. With Vedic hymns they celebrated the prowess of Indra, the killer of Vṛtrāsura, praising Indra and showering flowers upon him with great pleasure.

SB 6.12.35, Translation and Purport:

O King Parīkṣit, subduer of enemies, the living spark then came forth from Vṛtrāsura's body and returned home, back to Godhead. While all the demigods looked on, he entered the transcendental world to become an associate of Lord Saṅkarṣaṇa.

Śrīla Viśvanātha Cakravartī Ṭhākura explains that Indra, not Vṛtrāsura, was actually killed. He says that when Vṛtrāsura swallowed King Indra and his carrier, the elephant, he thought, "Now I have killed Indra, and therefore there is no more need of fighting. Now let me return home, back to Godhead." Thus he stopped all his bodily activities and became situated in trance. Taking advantage of the silence of Vṛtrāsura's body, Indra pierced the demon's abdomen, and because of Vṛtrāsura's trance, Indra was able to come out. Now, Vṛtrāsura was in yoga-samadhi, and therefore although King Indra wanted to cut his throat, the demon's neck was so stiff that Indra's thunderbolt took 360 days to cut it to pieces. Actually it was the body left by Vṛtrāsura that was cut to pieces by Indra; Vṛtrāsura himself was not killed. In his original consciousness, Vṛtrāsura returned home, back to Godhead, to become an associate of Lord Saṅkarṣaṇa. Here the word alokam means the transcendental world, Vaikuṇṭhaloka, where Saṅkarṣaṇa eternally resides.

SB 6.13 Summary:

This chapter describes Indra's fear at having killed a brāhmaṇa (Vṛtrāsura), and it also describes how he fled and was saved by the grace of Lord Viṣṇu.

When all the demigods requested Indra to kill Vṛtrāsura, he refused because Vṛtrāsura was a brāhmaṇa. The demigods, however, encouraged Indra not to fear killing him because Indra was protected by the Nārāyaṇa-kavaca, or the Supreme Personality of Godhead Himself, Lord Nārāyaṇa. Even by a glimpse of the chanting of Nārāyaṇa's name, one becomes free from all the sinful reactions of killing a woman, a cow or a brāhmaṇa. The demigods advised Indra to perform an aśvamedha sacrifice, by which Nārāyaṇa would be pleased, for the performer of such a sacrifice is not implicated in sinful reactions even if he kills the entire universe.

Following this instruction from the demigods, King Indra fought Vṛtrāsura, but when Vṛtrāsura was killed, everyone was satisfied but King Indra, who knew Vṛtrāsura's position.

SB 6.13.1, Translation:

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.

SB 6.13.2, Purport:

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-yajña and then returned to his own abode.

SB 6.13.3, Translation and Purport:

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?

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.

SB 6.13.3, Purport:

Vṛtrāsura was a perfect Vaiṣṇava, and therefore he was also a brāhmaṇa.

SB 6.13.4, Translation:

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.

SB 6.13.5, Translation:

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?

SB 6.13.7, Translation:

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.

SB 6.13.8-9, Translation:

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.

SB 6.13.8-9, Purport:

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-yajña.

SB 6.13.10, Translation and Purport:

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.

After killing Vṛtrāsura, Indra could not surpass the brahma-hatyā, the sinful reactions for killing a brāhmaṇa.

SB 6.13.11, Translation:

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.

SB 6.13.22-23, Translation:

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.

SB 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.

SB 6.14.1, Translation and Purport:

King Parīkṣit inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Vṛtrāsura have attained such exalted love for the Supreme Personality of Godhead, Nārāyaṇa?

In this material world, everyone is obsessed with the modes of passion and ignorance. However, unless one conquers these modes and comes to the platform of goodness, there is no chance of one's becoming a pure devotee. This is confirmed by Lord Kṛṣṇa Himself in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Since Vṛtrāsura was among the demons, Mahārāja Parīkṣit wondered how it was possible for him to have become such an exalted devotee.

SB 6.14.2, Translation:

Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda. (Therefore how could Vṛtrāsura have become such a great devotee?)

SB 6.14.6, Translation and Purport:

Vṛtrāsura was situated in the blazing fire of battle and was an infamous, sinful demon, always engaged in giving troubles and anxieties to others. How could such a demon become so greatly Kṛṣṇa conscious?

It has been described that a nārāyaṇa-parāyaṇa, a pure devotee, is rarely found even among millions and millions of persons. Therefore Parīkṣit Mahārāja was surprised that Vṛtrāsura, whose purpose was to give trouble and anxiety to others, was one of these devotees, even on a battlefield. What was the reason for Vṛtrāsura's advancement?

SB 6.14.7, Translation:

My dear lord, Śukadeva Gosvāmī, although Vṛtrāsura was a sinful demon, he showed the prowess of a most exalted kṣatriya and satisfied Lord Indra in battle. How could such a demon be a great devotee of Lord Kṛṣṇa? These contradictions have caused me great doubt, and they have made me eager to hear of this from you.

SB 6.17 Summary:

After personally talking with the Supreme Personality of Godhead, King Citraketu enjoyed life in his airplane with the women of the Vidyādhara planet. Engaging in the congregational chanting of the glories of the Lord, he began flying his plane and traveling in outer space. One day while traveling like this, he wandered into the bowers of Sumeru Mountain, where he came upon Lord Śiva embracing Pārvatī, surrounded by an assembly of Siddhas, Cāraṇas and great sages. Seeing Lord Śiva in that situation, Citraketu laughed very loudly, but Pārvatī became very angry at him and cursed him. Because of this curse, Citraketu later appeared as the demon Vṛtrāsura.

SB 6.17.4-5, Translation and Purport:

One time while King Citraketu was traveling in outer space on a brilliantly effulgent airplane given to him by Lord Viṣṇu, he saw Lord Śiva, surrounded by Siddhas and Cāraṇas. Lord Śiva was sitting in an assembly of great saintly persons and embracing Pārvatī on his lap with his arm. Citraketu laughed loudly and spoke, within the hearing of Pārvatī.

Śrīla Viśvanātha Cakravartī Ṭhākura says in this connection,

bhaktiṁ bhūtiṁ harir dattvā

sva-vicchedānubhūtaye

devyāḥ śāpena vṛtratvaṁ

nītvā taṁ svāntike 'nayat

The purport is that the Supreme Personality of Godhead wanted to bring Citraketu to Vaikuṇṭhaloka as soon as possible. The Lord's plan was that Citraketu be cursed by Pārvatī to become Vṛtrāsura so that in his next life he could quickly return home, back to Godhead.

SB 6.17.15, Purport:

It is to be understood that mother Durgā was justified in punishing Citraketu. This punishment was a boon to Citraketu because after taking birth as the demon Vṛtrāsura, he was promoted directly to Vaikuṇṭha.

SB 6.17.17, Purport:

Acting through the heart of Pārvatī, the Lord, who is situated in everyone's heart, cursed Citraketu in order to end all his material reactions. Thus Citraketu became Vṛtrāsura in his next life and returned home, back to Godhead.

SB 6.17.38, Translation and Purport:

Being cursed by mother Durgā (Bhavānī, the wife of Lord Śiva), that same Citraketu accepted birth in a demoniac species of life. Although still fully equipped with transcendental knowledge and practical application of that knowledge in life, he appeared as a demon at the fire sacrifice performed by Tvaṣṭā, and thus he became famous as Vṛtrāsura.

The word yoni is generally understood to mean jāti-family, group or species. Although Vṛtrāsura appeared in a family of demons, it is clearly said that his knowledge of spiritual life still existed. Jñāna-vijñāna-saṁyutaḥ: his spiritual knowledge and the practical application of that knowledge in life were not lost. Therefore it is said that even if a devotee falls down for some reason, he is still not lost.

yatra kva vābhadram abhūd amuṣya kiṁ

ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

(SB 1.5.17)

Once one is advanced in devotional service, his spiritual assets are never lost under any circumstances. Whatever spiritual advancement he has achieved continues. This is confirmed in Bhagavad-gītā. Even if a bhakti-yogī falls, he takes birth in a rich family or family of brāhmaṇas, in which he again starts devotional activities from the point where he left off. Although Vṛtrāsura was known as an asura, or demon, he did not lose his consciousness of Kṛṣṇa or devotional service.

SB 6.17.39, Translation:

My dear King Parīkṣit, you inquired from me how Vṛtrāsura, a great devotee, took birth in a demoniac family. Thus I have tried to explain to you everything about this.

SB Canto 7

SB 7.1.25, Purport:

Blaspheming the Supreme Lord or His devotee is not at all good for the conditioned soul, but Kṛṣṇa, being very kind, punishes the conditioned soul in one life for such sinful activities and then takes him back home, back to Godhead. The vivid example for this is Vṛtrāsura, who was formerly Citraketu Mahārāja, a great devotee. Because he derided Lord Śiva, the foremost of all devotees, he had to accept the body of a demon called Vṛtra, but then he was taken back to Godhead.

SB Canto 8

SB 8.11.32, Translation:

Although King Indra hurled his thunderbolt at Namuci with great force, it could not even pierce his skin. It is very wonderful that the famed thunderbolt that had pierced the body of Vṛtrāsura could not even slightly injure the skin of Namuci's neck.

SB 8.11.35, Translation:

Vṛtrāsura was the essence of the austerities undergone by Tvaṣṭā, yet the thunderbolt killed him. Indeed, not only he but also many other stalwart heroes, whose very skin could not be injured even by all kinds of weapons, were killed by the same thunderbolt.

SB Canto 10.1 to 10.13

SB 10.2.33, Purport:

In history there are many instances of devotees like Citraketu, Indradyumna and Mahārāja Bharata who circumstantially fell down but were still protected. Mahārāja Bharata, for example, because of his attachment to a deer, thought of the deer at the time of death, and therefore in his next life he became a deer (yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6)). Because of protection by the Supreme Personality of Godhead, however, the deer remembered his relationship with the Lord and next took birth in a good brahminical family and performed devotional service (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41)). Similarly, Citraketu fell down and became a demon, Vṛtrāsura, but he too was protected.

SB 10.6.13, Translation:

In this way the demon Pūtanā, very much aggrieved because her breast was being attacked by Kṛṣṇa, lost her life. O King Parīkṣit, opening her mouth wide and spreading her arms, legs and hair, she fell down in the pasturing ground in her original form as a Rākṣasī, as Vṛtrāsura had fallen when killed by the thunderbolt of Indra.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.4.19, Translation:

The Lord also delivered the tiny ascetic sages called the Vālakhilyas when they fell into the water in a cow's hoofprint and Indra was laughing at them. The Lord then saved Indra when Indra was covered by darkness due to the sinful reaction for killing Vṛtrāsura. When the wives of the demigods were trapped in the palace of the demons without any shelter, the Lord saved them. In His incarnation as Nṛsiṁha, the Lord killed Hiraṇyakaśipu, the king of demons, to free the saintly devotees from fear.

SB 11.12.3-6, Translation:

In every yuga many living entities entangled in the modes of passion and ignorance gained the association of My devotees. Thus, such living entities as the Daityas, Rākṣasas, birds, beasts, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas, Guhyakas and Vidyādharas, as well as such lower-class human beings as the vaiśyas, śūdras, women and others, were able to achieve My supreme abode. Vṛtrāsura, Prahlāda Mahārāja and others like them also achieved My abode by association with My devotees, as did personalities such as Vṛṣaparvā, Bali Mahārāja, Bāṇāsura, Maya, Vibhīṣaṇa, Sugrīva, Hanumān, Jāmbavān, Gajendra, Jaṭāyu, Tulādhāra, Dharma-vyādha, Kubjā, the gopīs in Vṛndāvana and the wives of the brāhmaṇas who were performing sacrifice.

SB 12.12.18, Translation:

O brāhmaṇas, also recounted are the births and deaths of Vṛtrāsura and of Diti's sons Hiraṇyākṣa and Hiraṇyakaśipu, as well as the history of the greatest of Diti's descendants, the exalted soul Prahlāda.

CC Madhya-lila

CC Madhya 9.270, Translation and Purport:

“"A person who is a devotee of Lord Nārāyaṇa is not afraid of a hellish condition, because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Nārāyaṇa are accustomed to seeing all these things on the same level."

This is a verse from Śrīmad-Bhāgavatam (6.17.28) regarding the personality Citraketu. Once when Citraketu saw the goddess Pārvatī sitting on the lap of Lord Śambhu (Śiva), he criticized Lord Śiva for being shameless and sitting just like an ordinary man with his wife on his lap. For this reason Citraketu was cursed by Pārvatī. Later he became a demon named Vṛtrāsura. Citraketu was a very powerful king and a devotee, and he could certainly retaliate even against Lord Śiva, but when Pārvatī cursed him, he immediately accepted the curse with a bowed head. When he agreed to accept this curse, Lord Śiva praised him and told Pārvatī that a devotee of Lord Nārāyaṇa is never afraid of accepting any position provided there is a chance to serve the Supreme Personality of Godhead. This is the purport of nārāyaṇa-parāḥ sarve na kutaścana bibhyati.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 23:

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrīla Vyāsadeva, and some suggest that the book is a modern creation written by someone named Vopadeva. In order to refute this meaningless argument, Śrīla Śrīdhara Svāmī points out that there are many of the oldest purāṇas which make reference to the Śrīmad-Bhāgavatam. The first śloka, or verse, of Śrīmad-Bhāgavatam begins with the Gāyatrī mantra, and there is reference to this in the Matsya Purāṇa (the oldest Purāṇa). With reference to the context of Gāyatrī mantra in the Śrīmad-Bhāgavatam, in this Purāṇa it is said, "That which contains many narrations of spiritual instruction, begins with the Gāyatrī mantra and also contains the history of Vṛtrāsura, is known as the Śrīmad-Bhāgavatam. Whoever makes a gift of this great work on a full moon day attains to the highest perfection of life and goes back to Godhead. There is also reference to Śrīmad-Bhāgavatam in other Purāṇas which even indicate that the work consists of Twelve Cantos and eighteen thousand ślokas. In Padma Purāṇa also there is reference about the Śrīmad-Bhāgavatam during a conversation between Gautama and Mahārāja Ambarīṣa. Mahārāja Ambarīṣa was advised to read Śrīmad-Bhāgavatam regularly if he at all desired liberation from material bondage. Under these circumstances, there is no doubt regarding the authority of Śrīmad-Bhāgavatam. For the past five hundred years many scholars have made elaborate commentaries upon Śrīmad-Bhāgavatam and have displayed unique scholarship. The serious student will do well to attempt to go through them in order to more happily relish the transcendental messages of the Bhāgavatam.

Nectar of Devotion

Nectar of Devotion 4:

In the Bhāgavatam, Sixth Canto, Eleventh Chapter, verse 25, there is a similar statement by Vṛtrāsura, who addresses the Lord as follows: "My dear Lord, by leaving Your transcendental service I may be promoted to the planet called Dhruvaloka (the polestar), or I may gain lordship over all the planetary systems of the universe. But I do not aspire to this. Nor do I wish the mystic perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my Lord, is Your association and transcendental service eternally."

Nectar of Devotion 4:

Similarly, in the Sixth Canto, Fourteenth Chapter, verse 5, of Śrīmad-Bhāgavatam, Mahārāja Parīkṣit inquires from Śukadeva Gosvāmī, "My dear brāhmaṇa, I understand that the demon Vṛtrāsura was a greatly sinful person and that his mentality was completely absorbed in the modes of passion and ignorance. How did he develop to such a perfectional stage of devotional service to Nārāyaṇa? I have heard that even great persons who have undergone severe austerities and who are liberated with full knowledge must strive to become devotees of the Lord. It is understood that such persons are very rare and almost never to be seen, so I am astonished that Vṛtrāsura became such a devotee!"

Krsna, The Supreme Personality of Godhead

Krsna Book 6:

As she died screaming, there was a tremendous vibration on the earth and in the sky, on the upper and lower planets and in all directions, and people thought that thunderbolts were falling. Thus the nightmare of the Pūtanā witch was over, and she assumed her real feature as a great demon. She opened her fierce mouth and spread her arms and legs all over. She fell exactly as Vṛtrāsura did when struck by the thunderbolt of Indra. The long hair on her head was scattered all over her body. Her fallen body extended up to twelve miles and smashed all the trees to pieces, and everyone was struck with wonder upon seeing this gigantic body. Her teeth appeared just like plows, and her nostrils appeared just like mountain caves. Her breasts appeared like small hills, and her hair was a vast reddish bush. Her eye sockets appeared like blind wells, and her two thighs appeared like two banks of a river. Her two hands appeared like two strongly constructed bridges, and her abdomen seemed like a dried-up lake. All the cowherd men and women became struck with awe and wonder upon seeing this. And the tumultuous sound of her falling shocked their brains and ears and made their hearts beat strongly.

Krsna Book 77:

When Śālva thought that Kṛṣṇa had been bewildered by his mystic representations, he became encouraged and began to attack the Lord with greater strength and energy by showering volleys of arrows upon Him. But the enthusiasm of Śālva can be compared to the speedy march of moths into a fire. Lord Kṛṣṇa, by hurling His arrows with unfathomable strength, injured Śālva, whose armor, bow and jeweled helmet all scattered in pieces. With a crashing blow from Kṛṣṇa's club, Śālva's wonderful airplane burst into pieces and fell into the sea. Śālva was very careful, and instead of crashing with the airplane, he managed to jump onto the land. He again rushed toward Lord Kṛṣṇa. When Śālva ran swiftly to attack Kṛṣṇa with his club, Lord Kṛṣṇa cut off his hand, which fell to the ground with the club. Finally deciding to kill him, the Lord took up His wonderful disc, which shone like the brilliant sun at the time of the dissolution of the material creation. When Lord Śrī Kṛṣṇa stood up with His disc to kill Śālva, He appeared just like a mountain with the red sun rising over it. Lord Kṛṣṇa then cut off Śālva's head, and the head, with its earrings and helmet, fell to the ground. Śālva was thus killed in the same way that Vṛtrāsura was killed by Indra, the King of heaven.

Nectar of Devotion Lectures

The Nectar of Devotion -- Calcutta, January 31, 1973:

Mādhavānanda: "In the Bhāgavatam, Sixth Canto, Eleventh Chapter, 23rd verse, there is a similar statement by Vṛtrāsura, who addresses the Lord as follows: 'My dear Lord, by leaving Your transcendental service I...' "

Prabhupāda: Just see. Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī, he's presenting this Bhakti-rasāmṛta-sindhu, quoting from so many scriptures. Nānā-śāstra-vicāraṇaika-nipuṇau. They were very, very expert in studying śāstra very scrutinizingly. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau. Why they studied so much? Because they wanted to establish sad-dharma, real type of religion, bhakti. They are quoting, therefore, from so many, nānā-śāstra. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. That is welfare activity. Lokānāṁ hita-kāriṇau. These people are trying to give some service to the daridra-nārāyaṇa, but they do not know actually what is jīve dayā (?). This is jīve daya. Lokānāṁ hita-kāriṇau. They should know things with reference to the authorized scripture. Not that I manufacture some words, according to my whims. That is not service to the hu... That is misleading, disservice. Because, if they are kept in ignorance, what is the value of such service. Here is (service). He does not manufacture anything. He's giving immediately evidence, reference to the authorized scripture. That is the way of presenting things. Not that "I think," "In my opinion."

1976 Conversations and Morning Walks

Garden Conversation -- June 14, 1976, Detroit:

Prabhupāda: Daughter is also son. Son and daughter are the same position. If they are not educated, they become burden. Apaṇḍita, means not educated. Then they become burden, simply eyesore. That is another place he states: varam eko guṇī putro na ca mūrkha-śatair api. Ko 'rthaḥ putreṇa jātena yo na vidvān na bhaktimān. What is the use of such children, of son, who is neither a devotee nor a learned man? So, kāṇena cakṣuṣā kiṁ vā cakṣuḥ pīḍaiva kevalam. Just like blind eyes. What is the use of it? It is simply pains giving. You have got eyes, but if it is diseased, cataract or something, so what is the use of possessing these eyes? Sometimes it becomes so painful that the doctors, they pluck out. You know that? They get out the eyes completely, and decorate with a false eye. This is very delicate place. Even a small grain enters, it gives so much trouble. So if the eye itself is diseased, it is very, very painful. Therefore sometimes he plucks out. Kāṇena cakṣuṣā kiṁ vā cakṣuḥ pīḍaiva kevalam.

Hari-śauri: One of the peacocks has opened its tail.

Mādhavānanda: Dancing. (pause) Vṛtrāsura, he said the same thing when he was fighting Lord Indra, that a son who is neither a devotee nor a hero is useless.

Prabhupāda: Caitanya Mahāprabhu said if there is no Kṛṣṇa, then everything is useless. Śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. (long pause) (break)