Canto 6 - Chapter 12: The demon Vrtra slain

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ द्वादशोऽध्यायः ॥	Discourse XII The demon Vṛtra slain (Preamble)
ऋषिरुवाच । एवं जिहासुर्नृप देहमाजौ मृत्युं वरं विजयान्मन्यमानः । शूलं प्रगृह्याभ्यपतत्सुरेन्द्रं यथा महापुरुषं कैटभोऽप्सु ॥ १॥ ततो युगान्ताग्निकठोरजिह्व- माविध्य शूलं तरसासुरेन्द्रः । क्षिप्त्वा महेन्द्राय विनद्य वीरो हतोऽसि पापेति रुषा जगाद ॥ २॥ ख आपतत्तद्विचलद्ग्रहोल्कव- न्निरीक्ष्य दुष्प्रेक्ष्यमजातविक्लवः । वज्रेण वज्री शतपर्वणाच्छिन- द्भुजं च तस्योरगराजभोगम् ॥ ३॥ छिन्नैकबाहुः परिघेण वृत्रः संरब्ध आसाद्य गृहीतवज्रम् । हनौ तताडेन्द्रमथामरेभं वज्रं च हस्तान्न्यपतन्मघोनः ॥ ४॥ वृत्रस्य कर्मातिमहाद्भुतं तत् सुरासुराश्चारणसिद्धसङ्घाः । अपूजयंस्तत्पुरुहूतसङ्कटं निरीक्ष्य हा हेति विचुक्रुशुर्भृशम् ॥ ५॥ इन्द्रो न वज्रं जगृहे विलज्जित- श्च्युतं स्वहस्तादरिसन्निधौ पुनः । तमाह वृत्रो हर आत्तवज्रो जहि स्वशत्रुं न विषादकालः ॥ ६॥ युयुत्सतां कुत्रचिदाततायिनां जयः सदैकत्र न वै परात्मनाम् । विनैकमुत्पत्तिलयस्थितीश्वरं सर्वज्ञमाद्यं पुरुषं सनातनम् ॥ ७॥ लोकाः सपाला यस्येमे श्वसन्ति विवशा वशे । द्विजा इव शिचा बद्धाः स काल इह कारणम् ॥ ८॥ ओजः सहो बलं प्राणममृतं मृत्युमेव च । तमज्ञाय जनो हेतुमात्मानं मन्यते जडम् ॥ ९॥ यथा दारुमयी नारी यथा यन्त्रमयो मृगः । एवं भूतानि मघवन्नीशतन्त्राणि विद्धि भोः ॥ १०॥ पुरुषः प्रकृतिर्व्यक्तमात्मा भूतेन्द्रियाशयाः । शक्नुवन्त्यस्य सर्गादौ न विना यदनुग्रहात् ॥ ११॥ अविद्वानेवमात्मानं मन्यतेऽनीशमीश्वरम् । भूतैः सृजति भूतानि ग्रसते तानि तैः स्वयम् ॥ १२॥ आयुः श्रीः कीर्तिरैश्वर्यमाशिषः पुरुषस्य याः । भवन्त्येव हि तत्काले यथानिच्छोर्विपर्ययाः ॥ १३॥ तस्मादकीर्तियशसोर्जयापजययोरपि । समः स्यात्सुखदुःखाभ्यां मृत्युजीवितयोस्तथा ॥ १४॥ सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः । तत्र साक्षिणमात्मानं यो वेद न स बध्यते ॥ १५॥ पश्य मां निर्जितं शक्र वृक्णायुधभुजं मृधे । घटमानं यथाशक्ति तव प्राणजिहीर्षया ॥ १६॥ प्राणग्लहोऽयं समर इष्वक्षो वाहनासनः । अत्र न ज्ञायतेऽमुष्य जयोऽमुष्य पराजयः ॥ १७॥	The sage (Śrī Śuka) resumed : Thus desiring, O king (Parikṣit), to drop his body on the field of battle and accounting death preferable to victory, Vṛtra seized his trident and rushed at Indra (the ruler of the gods) even as the demon Kaitabha attacked Lord Viṣṇu (the Supreme Person) on (the) water (that flooded the entire universe during the final dissolution). (1) Then whirling his trident, whose prongs were formidable like the flames of the fire that breaks out at the time of universal destruction, and hurling it with great force at the mighty Indra (the lord of paradise), the valiant Vṛtra (the chief of the demons) roared and angrily exclaimed: "You are killed, O wicked one !" (2) Not (at all) perturbed to see the trident—dazzling as a planet or a meteor—darting through the air with a whirling motion, Indra (the wielder of the thunderbolt) cut it down, as well as his arm, round and thick as the body of Vāsuki (the king of serpents) with his thunderbolt, which had a hundred joints. (3) With one of his arms (thus) lopped off, and full of rage, (the demon) Vṛtra approached Indra, who still held his thunderbolt, and smote him as well as Airāvata (the celestial elephant) in the jaws with his iron club and (lo !) the thunderbolt dropped down from Indra's hand. (4) (Both) the gods and the demons as well as the hosts of Cāraṇas (celestial bards) and Siddhas (a class of demigods endowed with mystical powers from their very birth) admired that most marvellous feat of Vṛtra and (at the same time) cried again and again 'Alack ! Alack !!' to see the critical plight of Indra (who is invoked by many). (5) Much ashamed (at his discomfiture), Indra did not pick up again in the presence of his foe the thunderbolt slipped from his hand. To him Vṛtra (now) said, "Taking up your thunderbolt (once more), O Indra, kill your enemy (in my person); this is not the time for despondency. (6) Nowhere does victory invariably woo the bellicose armed with weapons, but only on particular occasions, since they are all subject to their destiny except the Lord (the eternal Person), the all-knowing Cause, the one Controller of creation, preservation and dissolution (of the universe). (7) That Lord alone (in the form of Time, the propeller of all) is responsible for (their) victory and defeat; for it is subject to His control that (all) these worlds along with their guardian deities (Brahmā and others) helplessly carry on their activity like birds caught in a net. (8) Not recognizing the Lord (Time) as the (real) Cause in the shape of the potency of the Indriyas (the senses of perception as well as the organs of action), the power of the mind and bodily strength, life, immortality (final beatitude) and death as well, man looks upon the gross body as the cause (of victory etc.). (9) Just as a wooden puppet or even as a mechanical toy-deer is subject to the control of the showman or the individual winding up the toy, likewise know (all) living beings, O Indra, as subject to the control of God. (10) Without His help (inspiration) the Jīva (individual soul), Prakṛti (primordial matter), Mahat-tattva (the principle of cosmic intelligence), the ego, the five elements, the (ten) Indriyas and the mind fail to create, maintain and dissolve the universe. (11) He who is ignorant of this (fact) regards his own incapable (dependent) self as capable (of doing everything independently). (Really speaking, ) it is He who evolves beings through other beings (their parents) and devours them Himself through (carnivorous) beings (such as a tiger). (12) Whatever blessings in the form of (long) life, affluence, fame and power are coveted by a man are obtained by him at the time appointed for the same as surely as their contraries (in the shape of death, poverty, infamy and so on), even though he may be unwilling to have them. (13) Therefore, one should remain balanced in joy and sorrow (severally) proceeding from fame and disrepute, victory and defeat and even so from life and death. (14) Sattva, Rajas and Tamas are the (three) modes of Prakṛti (Matter) but not the attributes of the Self. He who recognizes the Self to be a (mere) witness of these is not bound (by them). (15) Look at me, O Indra, exerting to the best of my power with intent to take your life, though (already) vanquished in battle and having my weapon (trident) and arm cut down (by you). (16) This warfare is (after all nothing but) a game of chance, in which life (itself) is staked, arrows are thrown as dice and the animals etc., carrying the warriors are the gaming-boards. It is never known here (till the last) whose lot is victory and whose, defeat." (17) (1-17)
श्रीशुक उवाच । इन्द्रो वृत्रवचः श्रुत्वा गतालीकमपूजयत् । गृहीतवज्रः प्रहसंस्तमाह गतविस्मयः ॥ १८॥	Śrī Śuka continued : On hearing the guileless speech of Vṛtra, Indra welcomed it. Picking up his thunderbolt and feeling no wonder (at his foe's extraordinary presence of mind and charitable disposition), he laughed heartily and replied to him (as follows). (18) (18)
इन्द्र उवाच । अहो दानव सिद्धोऽसि यस्य ते मतिरीदृशी । भक्तः सर्वात्मनाऽऽत्मानं सुहृदं जगदीश्वरम् ॥ १९॥ भवानतार्षीन्मायां वै वैष्णवीं जनमोहिनीम् । यद्विहायासुरं भावं महापुरुषतां गतः ॥ २०॥ खल्विदं महदाश्चर्यं यद्रजःप्रकृतेस्तव । वासुदेवे भगवति सत्त्वात्मनि दृढा मतिः ॥ २१॥ यस्य भक्तिर्भगवति हरौ निःश्रेयसेश्वरे । विक्रीडतोऽमृताम्भोधौ किं क्षुद्रैः खातकोदकैः ॥ २२॥	Indra said : Oh, you have (really) achieved your object, O demon (chief), blessed as you are with such a (catholic, discerning, resolute and devout) mind (even at this critical moment), and devoted with all your being to the Lord (the Ruler of the universe), your (very) Self and (true) Friend! (19) You have actually reached the end of the (insurmountable) Māyā of Lord Viṣṇu—which deludes people—in that, having shed the demoniac disposition, you have attained to the level of an exalted soul. (20) It is really a great wonder that, though Rājasika by temperament, you have conceived such an unflinching devotion to Lord Vāsudeva, who is Sattva (unmixed with Rajas and Tamas) personified! (21) What use can he have for the shallow ditch-water (in the shape of heavenly and other trivial enjoyments) who sports in an ocean of nectar, blessed as he is with devotion to the almighty Śrī Hari, the Bestower of final beatitude? (22) (19-22)
श्रीशुक उवाच । इति ब्रुवाणावन्योन्यं धर्मजिज्ञासया नृप । युयुधाते महावीर्याविन्द्रवृत्रौ युधाम्पती ॥ २३॥ आविध्य परिघं वृत्रः कार्ष्णायसमरिन्दमः । इन्द्राय प्राहिणोद्घोरं वामहस्तेन मारिष ॥ २४॥ स तु वृत्रस्य परिघं करं च करभोपमम् । चिच्छेद युगपद्देवो वज्रेण शतपर्वणा ॥ २५॥ दोर्भ्यामुत्कृत्तमूलाभ्यां बभौ रक्तस्रवोऽसुरः । छिन्नपक्षो यथा गोत्रः खाद्भ्रष्टो वज्रिणा हतः ॥ २६॥ कृत्वाधरां हनुं भूमौ दैत्यो दिव्युत्तरां हनुम् । नभोगम्भीरवक्त्रेण लेलिहोल्बणजिह्वया ॥ २७॥ दंष्ट्राभिः कालकल्पाभिर्ग्रसन्निव जगत्त्रयम् । अतिमात्रमहाकाय आक्षिपंस्तरसा गिरीन् ॥ २८॥ गिरिराट् पादचारीव पद्भ्यां निर्जरयन् महीम् । जग्रास स समासाद्य वज्रिणं सहवाहनम् ॥ २९॥ महाप्राणो महावीर्यो महासर्प इव द्विपम् । वृत्रग्रस्तं तमालक्ष्य सप्रजापतयः सुराः । हा कष्टमिति निर्विण्णाश्चुक्रुशुः समहर्षयः ॥ ३०॥ निगीर्णोऽप्यसुरेन्द्रेण न ममारोदरं गतः । महापुरुषसन्नद्धो योगमायाबलेन च ॥ ३१॥ भित्त्वा वज्रेण तत्कुक्षिं निष्क्रम्य बलभिद्विभुः । उच्चकर्त शिरः शत्रोर्गिरिश‍ृङ्गमिवौजसा ॥ ३२॥ वज्रस्तु तत्कन्धरमाशुवेगः कृन्तन् समन्तात्परिवर्तमानः । न्यपातयत्तावदहर्गणेन यो ज्योतिषामयने वार्त्रहत्ये ॥ ३३॥ तदा च खे दुन्दुभयो विनेदु- र्गन्धर्वसिद्धाः समहर्षिसङ्घाः । वार्त्रघ्नलिङ्गैस्तमभिष्टुवाना मन्त्रैर्मुदा कुसुमैरभ्यवर्षन् ॥ ३४॥ वृत्रस्य देहान्निष्क्रान्तमात्मज्योतिररिन्दम । पश्यतां सर्वलोकानामलोकं समपद्यत ॥ ३५॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठस्कन्धे वृत्रवधो नाम द्वादशोऽध्यायः ॥ १२॥	Śrī Śuka went on : Thus talking to each other with a view to ascertaining (the true nature of) Dharma (righteousness), Indra (the chief of the gods) and the demon Vṛtra, who were both endowed with extraordinary prowess and were (great) leaders of warriors, fought on. (23) Whirling his terrible bludgeon made of black (wrought) iron with his left hand, Vṛtra, the chastiser of his foes, hurled it at Indra, O noble Parikṣit! (24) That (mighty) god (Indra), however, synchronously cut down with his thunderbolt—which had a hundred joints—the bludgeon as well as the hand of Vṛtra that resembled the trunk of an elephant. (25) With both (his) arms cut asunder at the very root, and streaming blood (form the shoulders), the demon (Vṛtra) shone like a mountain struck by Indra (with his thunderbolt) and dropped from the air with both its wings chopped off. (26) The demon, who was possessed of inordinate strength and extraordinary prowess and whose gigantic form was exceedingly tall, (now) stretched his lower jaw to the ground and extended the upper one to heaven; as though devouring (all) the three worlds (heaven, earth and the intervening space) with his mouth, deep as the sky, tongue fearful as the serpent's and teeth fierce as Death, nay, shaking mountains with (great) violence and pounding the earth under his feet like a huge mountain walking about, he went up to Indra (who was armed with his thunderbolt) and swallowed him with Airāvata (that carried him on its back) even as a python would swallow an elephant. Seeing him devoured by Vṛtra, the gods along with the lords of creation (Brahmā and others) and eminent sages were seized with despair and exclaimed, "Ah, what a pity!" (27—30) Though swallowed by Vṛtra (the chief of the demons), and reaching his stomach, Indra did not die, protected as he was by Lord Nārāyaṇa (the Supreme Person in the form of the armour-like Nārāyaṇa-Kavaca) as well as by mystical powers and the powers of conjuration. (31) Ripping up his belly with his thunderbolt, and coming out (in this way), the powerful Indra (the slayer of the demon Bala) with (great) vigour lopped off the enemy's head like the top of a mountain. (32) Though revolving with a quick speed, and cutting on all sides, the thunderbolt (of Indra) felled the neck of Vṛtra in as many (three hundred and sixty) days as are taken by the northward and southward marches of (the sun and other) heavenly bodies, at the time appointed for the death of the demon. (33) At that time drums sounded with a loud noise and the Gandharvas and Siddhas along with hosts of eminent sages joyously showered flowers on him, glorifying him with sacred hymns celebrating the prowess of the slayer of Vṛtra. (34) Issuing forth from the body of Vṛtra in the form of an effulgence, O Parikṣit (a chastiser of foes), the soul of Vṛtra entered and merged into the Lord (who is beyond all the material worlds, while all the people (present there) looked on (with wonder). (35) Thus ends the twelfth discourse entitled "Vṛtra slain," in Book Six of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (23-35)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ द्वादशोऽध्यायः ॥

Discourse XII

The demon Vṛtra slain

(Preamble)

ऋषिरुवाच ।

एवं जिहासुर्नृप देहमाजौ
मृत्युं वरं विजयान्मन्यमानः ।
शूलं प्रगृह्याभ्यपतत्सुरेन्द्रं
यथा महापुरुषं कैटभोऽप्सु ॥ १॥
ततो युगान्ताग्निकठोरजिह्व-
माविध्य शूलं तरसासुरेन्द्रः ।
क्षिप्त्वा महेन्द्राय विनद्य वीरो
हतोऽसि पापेति रुषा जगाद ॥ २॥
ख आपतत्तद्विचलद्ग्रहोल्कव-
न्निरीक्ष्य दुष्प्रेक्ष्यमजातविक्लवः ।
वज्रेण वज्री शतपर्वणाच्छिन-
द्भुजं च तस्योरगराजभोगम् ॥ ३॥
छिन्नैकबाहुः परिघेण वृत्रः
संरब्ध आसाद्य गृहीतवज्रम् ।
हनौ तताडेन्द्रमथामरेभं
वज्रं च हस्तान्न्यपतन्मघोनः ॥ ४॥
वृत्रस्य कर्मातिमहाद्भुतं तत्
सुरासुराश्चारणसिद्धसङ्घाः ।
अपूजयंस्तत्पुरुहूतसङ्कटं
निरीक्ष्य हा हेति विचुक्रुशुर्भृशम् ॥ ५॥
इन्द्रो न वज्रं जगृहे विलज्जित-
श्च्युतं स्वहस्तादरिसन्निधौ पुनः ।
तमाह वृत्रो हर आत्तवज्रो
जहि स्वशत्रुं न विषादकालः ॥ ६॥
युयुत्सतां कुत्रचिदाततायिनां
जयः सदैकत्र न वै परात्मनाम् ।
विनैकमुत्पत्तिलयस्थितीश्वरं
सर्वज्ञमाद्यं पुरुषं सनातनम् ॥ ७॥
लोकाः सपाला यस्येमे श्वसन्ति विवशा वशे ।
द्विजा इव शिचा बद्धाः स काल इह कारणम् ॥ ८॥
ओजः सहो बलं प्राणममृतं मृत्युमेव च ।
तमज्ञाय जनो हेतुमात्मानं मन्यते जडम् ॥ ९॥
यथा दारुमयी नारी यथा यन्त्रमयो मृगः ।
एवं भूतानि मघवन्नीशतन्त्राणि विद्धि भोः ॥ १०॥
पुरुषः प्रकृतिर्व्यक्तमात्मा भूतेन्द्रियाशयाः ।
शक्नुवन्त्यस्य सर्गादौ न विना यदनुग्रहात् ॥ ११॥
अविद्वानेवमात्मानं मन्यतेऽनीशमीश्वरम् ।
भूतैः सृजति भूतानि ग्रसते तानि तैः स्वयम् ॥ १२॥
आयुः श्रीः कीर्तिरैश्वर्यमाशिषः पुरुषस्य याः ।
भवन्त्येव हि तत्काले यथानिच्छोर्विपर्ययाः ॥ १३॥
तस्मादकीर्तियशसोर्जयापजययोरपि ।
समः स्यात्सुखदुःखाभ्यां मृत्युजीवितयोस्तथा ॥ १४॥
सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः ।
तत्र साक्षिणमात्मानं यो वेद न स बध्यते ॥ १५॥
पश्य मां निर्जितं शक्र वृक्णायुधभुजं मृधे ।
घटमानं यथाशक्ति तव प्राणजिहीर्षया ॥ १६॥
प्राणग्लहोऽयं समर इष्वक्षो वाहनासनः ।
अत्र न ज्ञायतेऽमुष्य जयोऽमुष्य पराजयः ॥ १७॥

The sage (Śrī Śuka) resumed : Thus desiring, O king (Parikṣit), to drop his body on the field of battle and accounting death preferable to victory, Vṛtra seized his trident and rushed at Indra (the ruler of the gods) even as the demon Kaitabha attacked Lord Viṣṇu (the Supreme Person) on (the) water (that flooded the entire universe during the final dissolution). (1)
Then whirling his trident, whose prongs were formidable like the flames of the fire that breaks out at the time of universal destruction, and hurling it with great force at the mighty Indra (the lord of paradise), the valiant Vṛtra (the chief of the demons) roared and angrily exclaimed: "You are killed, O wicked one !" (2)
Not (at all) perturbed to see the trident—dazzling as a planet or a meteor—darting through the air with a whirling motion, Indra (the wielder of the thunderbolt) cut it down, as well as his arm, round and thick as the body of Vāsuki (the king of serpents) with his thunderbolt, which had a hundred joints. (3)
With one of his arms (thus) lopped off, and full of rage, (the demon) Vṛtra approached Indra, who still held his thunderbolt, and smote him as well as Airāvata (the celestial elephant) in the jaws with his iron club and (lo !) the thunderbolt dropped down from Indra's hand. (4)
(Both) the gods and the demons as well as the hosts of Cāraṇas (celestial bards) and Siddhas (a class of demigods endowed with mystical powers from their very birth) admired that most marvellous feat of Vṛtra and (at the same time) cried again and again 'Alack ! Alack !!' to see the critical plight of Indra (who is invoked by many). (5)
Much ashamed (at his discomfiture), Indra did not pick up again in the presence of his foe the thunderbolt slipped from his hand. To him Vṛtra (now) said, "Taking up your thunderbolt (once more), O Indra, kill your enemy (in my person); this is not the time for despondency. (6)
Nowhere does victory invariably woo the bellicose armed with weapons, but only on particular occasions, since they are all subject to their destiny except the Lord (the eternal Person), the all-knowing Cause, the one Controller of creation, preservation and dissolution (of the universe). (7)
That Lord alone (in the form of Time, the propeller of all) is responsible for (their) victory and defeat; for it is subject to His control that (all) these worlds along with their guardian deities (Brahmā and others) helplessly carry on their activity like birds caught in a net. (8)
Not recognizing the Lord (Time) as the (real) Cause in the shape of the potency of the Indriyas (the senses of perception as well as the organs of action), the power of the mind and bodily strength, life, immortality (final beatitude) and death as well, man looks upon the gross body as the cause (of victory etc.). (9)
Just as a wooden puppet or even as a mechanical toy-deer is subject to the control of the showman or the individual winding up the toy, likewise know (all) living beings, O Indra, as subject to the control of God. (10)
Without His help (inspiration) the Jīva (individual soul), Prakṛti (primordial matter), Mahat-tattva (the principle of cosmic intelligence), the ego, the five elements, the (ten) Indriyas and the mind fail to create, maintain and dissolve the universe. (11)
He who is ignorant of this (fact) regards his own incapable (dependent) self as capable (of doing everything independently). (Really speaking, ) it is He who evolves beings through other beings (their parents) and devours them Himself through (carnivorous) beings (such as a tiger). (12)
Whatever blessings in the form of (long) life, affluence, fame and power are coveted by a man are obtained by him at the time appointed for the same as surely as their contraries (in the shape of death, poverty, infamy and so on), even though he may be unwilling to have them. (13)
Therefore, one should remain balanced in joy and sorrow (severally) proceeding from fame and disrepute, victory and defeat and even so from life and death. (14)
Sattva, Rajas and Tamas are the (three) modes of Prakṛti (Matter) but not the attributes of the Self. He who recognizes the Self to be a (mere) witness of these is not bound (by them). (15)
Look at me, O Indra, exerting to the best of my power with intent to take your life, though (already) vanquished in battle and having my weapon (trident) and arm cut down (by you). (16)
This warfare is (after all nothing but) a game of chance, in which life (itself) is staked, arrows are thrown as dice and the animals etc., carrying the warriors are the gaming-boards. It is never known here (till the last) whose lot is victory and whose, defeat." (17)

(1-17)

श्रीशुक उवाच ।

इन्द्रो वृत्रवचः श्रुत्वा गतालीकमपूजयत् ।
गृहीतवज्रः प्रहसंस्तमाह गतविस्मयः ॥ १८॥

Śrī Śuka continued : On hearing the guileless speech of Vṛtra, Indra welcomed it. Picking up his thunderbolt and feeling no wonder (at his foe's extraordinary presence of mind and charitable disposition), he laughed heartily and replied to him (as follows). (18)

(18)

इन्द्र उवाच ।

अहो दानव सिद्धोऽसि यस्य ते मतिरीदृशी ।
भक्तः सर्वात्मनाऽऽत्मानं सुहृदं जगदीश्वरम् ॥ १९॥
भवानतार्षीन्मायां वै वैष्णवीं जनमोहिनीम् ।
यद्विहायासुरं भावं महापुरुषतां गतः ॥ २०॥
खल्विदं महदाश्चर्यं यद्रजःप्रकृतेस्तव ।
वासुदेवे भगवति सत्त्वात्मनि दृढा मतिः ॥ २१॥
यस्य भक्तिर्भगवति हरौ निःश्रेयसेश्वरे ।
विक्रीडतोऽमृताम्भोधौ किं क्षुद्रैः खातकोदकैः ॥ २२॥

Indra said : Oh, you have (really) achieved your object, O demon (chief), blessed as you are with such a (catholic, discerning, resolute and devout) mind (even at this critical moment), and devoted with all your being to the Lord (the Ruler of the universe), your (very) Self and (true) Friend! (19)
You have actually reached the end of the (insurmountable) Māyā of Lord Viṣṇu—which deludes people—in that, having shed the demoniac disposition, you have attained to the level of an exalted soul. (20)
It is really a great wonder that, though Rājasika by temperament, you have conceived such an unflinching devotion to Lord Vāsudeva, who is Sattva (unmixed with Rajas and Tamas) personified! (21)
What use can he have for the shallow ditch-water (in the shape of heavenly and other trivial enjoyments) who sports in an ocean of nectar, blessed as he is with devotion to the almighty Śrī Hari, the Bestower of final beatitude? (22)

(19-22)

श्रीशुक उवाच ।

इति ब्रुवाणावन्योन्यं धर्मजिज्ञासया नृप ।
युयुधाते महावीर्याविन्द्रवृत्रौ युधाम्पती ॥ २३॥
आविध्य परिघं वृत्रः कार्ष्णायसमरिन्दमः ।
इन्द्राय प्राहिणोद्घोरं वामहस्तेन मारिष ॥ २४॥
स तु वृत्रस्य परिघं करं च करभोपमम् ।
चिच्छेद युगपद्देवो वज्रेण शतपर्वणा ॥ २५॥
दोर्भ्यामुत्कृत्तमूलाभ्यां बभौ रक्तस्रवोऽसुरः ।
छिन्नपक्षो यथा गोत्रः खाद्भ्रष्टो वज्रिणा हतः ॥ २६॥
कृत्वाधरां हनुं भूमौ दैत्यो दिव्युत्तरां हनुम् ।
नभोगम्भीरवक्त्रेण लेलिहोल्बणजिह्वया ॥ २७॥
दंष्ट्राभिः कालकल्पाभिर्ग्रसन्निव जगत्त्रयम् ।
अतिमात्रमहाकाय आक्षिपंस्तरसा गिरीन् ॥ २८॥
गिरिराट् पादचारीव पद्भ्यां निर्जरयन् महीम् ।
जग्रास स समासाद्य वज्रिणं सहवाहनम् ॥ २९॥
महाप्राणो महावीर्यो महासर्प इव द्विपम् ।
वृत्रग्रस्तं तमालक्ष्य सप्रजापतयः सुराः ।
हा कष्टमिति निर्विण्णाश्चुक्रुशुः समहर्षयः ॥ ३०॥
निगीर्णोऽप्यसुरेन्द्रेण न ममारोदरं गतः ।
महापुरुषसन्नद्धो योगमायाबलेन च ॥ ३१॥
भित्त्वा वज्रेण तत्कुक्षिं निष्क्रम्य बलभिद्विभुः ।
उच्चकर्त शिरः शत्रोर्गिरिश‍ृङ्गमिवौजसा ॥ ३२॥
वज्रस्तु तत्कन्धरमाशुवेगः
कृन्तन् समन्तात्परिवर्तमानः ।
न्यपातयत्तावदहर्गणेन
यो ज्योतिषामयने वार्त्रहत्ये ॥ ३३॥
तदा च खे दुन्दुभयो विनेदु-
र्गन्धर्वसिद्धाः समहर्षिसङ्घाः ।
वार्त्रघ्नलिङ्गैस्तमभिष्टुवाना
मन्त्रैर्मुदा कुसुमैरभ्यवर्षन् ॥ ३४॥
वृत्रस्य देहान्निष्क्रान्तमात्मज्योतिररिन्दम ।
पश्यतां सर्वलोकानामलोकं समपद्यत ॥ ३५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
षष्ठस्कन्धे वृत्रवधो नाम द्वादशोऽध्यायः ॥ १२॥

Śrī Śuka went on : Thus talking to each other with a view to ascertaining (the true nature of) Dharma (righteousness), Indra (the chief of the gods) and the demon Vṛtra, who were both endowed with extraordinary prowess and were (great) leaders of warriors, fought on. (23)
Whirling his terrible bludgeon made of black (wrought) iron with his left hand, Vṛtra, the chastiser of his foes, hurled it at Indra, O noble Parikṣit! (24)
That (mighty) god (Indra), however, synchronously cut down with his thunderbolt—which had a hundred joints—the bludgeon as well as the hand of Vṛtra that resembled the trunk of an elephant. (25)
With both (his) arms cut asunder at the very root, and streaming blood (form the shoulders), the demon (Vṛtra) shone like a mountain struck by Indra (with his thunderbolt) and dropped from the air with both its wings chopped off. (26)
The demon, who was possessed of inordinate strength and extraordinary prowess and whose gigantic form was exceedingly tall, (now) stretched his lower jaw to the ground and extended the upper one to heaven; as though devouring (all) the three worlds (heaven, earth and the intervening space) with his mouth, deep as the sky, tongue fearful as the serpent's and teeth fierce as Death, nay, shaking mountains with (great) violence and pounding the earth under his feet like a huge mountain walking about, he went up to Indra (who was armed with his thunderbolt) and swallowed him with Airāvata (that carried him on its back) even as a python would swallow an elephant. Seeing him devoured by Vṛtra, the gods along with the lords of creation (Brahmā and others) and eminent sages were seized with despair and exclaimed, "Ah, what a pity!" (27—30)
Though swallowed by Vṛtra (the chief of the demons), and reaching his stomach, Indra did not die, protected as he was by Lord Nārāyaṇa (the Supreme Person in the form of the armour-like Nārāyaṇa-Kavaca) as well as by mystical powers and the powers of conjuration. (31)
Ripping up his belly with his thunderbolt, and coming out (in this way), the powerful Indra (the slayer of the demon Bala) with (great) vigour lopped off the enemy's head like the top of a mountain. (32)
Though revolving with a quick speed, and cutting on all sides, the thunderbolt (of Indra) felled the neck of Vṛtra in as many (three hundred and sixty) days as are taken by the northward and southward marches of (the sun and other) heavenly bodies, at the time appointed for the death of the demon. (33)
At that time drums sounded with a loud noise and the Gandharvas and Siddhas along with hosts of eminent sages joyously showered flowers on him, glorifying him with sacred hymns celebrating the prowess of the slayer of Vṛtra. (34)
Issuing forth from the body of Vṛtra in the form of an effulgence, O Parikṣit (a chastiser of foes), the soul of Vṛtra entered and merged into the Lord (who is beyond all the material worlds, while all the people (present there) looked on (with wonder). (35)

Thus ends the twelfth discourse entitled "Vṛtra slain," in Book Six of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(23-35)