Śrīmad Bhāgavatam |Canto 6 Chapter 11
The Transcendental Qualities of Vṛtrāsura
ta evaṁ śaṁsato dharmaṁ
vacaḥ patyur acetasaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; te — they; evam — thus; śaṁsataḥ — praising; dharmam — the principles of religion; vacaḥ — the words; patyuḥ — of their master; acetasaḥ — their minds being very disturbed; na — not; eva — indeed; agṛhṇanta — accepted; sambhrāntāḥ — fearful; palāyana-parāḥ — intent upon fleeing; nṛpa — O King.
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.
tān nivāryaujasā rājan
nirbhartsyedam uvāca ha
viśīryamāṇām — being shattered; pṛtanām — the army; āsurīm — of the demons; asura-ṛṣabhaḥ — the best of the asuras, Vṛtrāsura; kāla-anukūlaiḥ — following the circumstances presented by time; tridaśaiḥ — by the demigods; kālyamānām — being chased; anātha-vat — as if no one were there to protect them; dṛṣṭvā — seeing; atapyata — felt pain; saṅkruddhaḥ — being very angry; indra-śatruḥ — Vṛtrāsura, the enemy of Indra; amarṣitaḥ — unable to tolerate; tān — them (the demigods); nivārya — blocking; ojasā — with great force; rājan — O King Parīkṣit; nirbhartsya — rebuking; idam — this; uvāca — said; ha — indeed.
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.
kiṁ va uccaritair mātur
dhāvadbhiḥ pṛṣṭhato hataiḥ
na hi bhīta-vadhaḥ ślāghyo
na svargyaḥ śūra-māninām
kim — what is the benefit; vaḥ — for you; uccaritaiḥ — with those like the stool; mātuḥ — of the mother; dhāvadbhiḥ — running away; pṛṣṭhataḥ — from the back; hataiḥ — killed; na — not; hi — certainly; bhīta-vadhaḥ — the killing of a person who is afraid; ślāghyaḥ — glorious; na — nor; svargyaḥ — leading to the heavenly planets; śūra-māninām — of persons who consider themselves heroes.
O demigods, these demoniac soldiers have taken birth uselessly. Indeed, they have come from the bodies of their mothers exactly like stool. What is the benefit of killing such enemies from behind while they are running in fear? One who considers himself a hero should not kill an enemy who is afraid of losing his life. Such killing is never glorious, nor can it promote one to the heavenly planets.
yadi vaḥ pradhane śraddhā
sāraṁ vā kṣullakā hṛdi
agre tiṣṭhata mātraṁ me
na ced grāmya-sukhe spṛhā
yadi — if; vaḥ — of you; pradhane — in battle; śraddhā — faith; sāram — patience; vā — or; kṣullakāḥ — O insignificant ones; hṛdi — in the core of the heart; agre — in front; tiṣṭhata — just stand; mātram — for a moment; me — of me; na — not; cet — if; grāmya-sukhe — in sense gratification; spṛhā — desire.
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.
evaṁ sura-gaṇān kruddho
bhīṣayan vapuṣā ripūn
yena lokā vicetasaḥ
evam — thus; sura-gaṇān — the demigods; kruddhaḥ — being very angry; bhīṣayan — terrifying; vapuṣā — by his body; ripūn — his enemies; vyanadat — roared; su-mahā-prāṇaḥ — the most powerful Vṛtrāsura; yena — by which; lokāḥ — all people; vicetasaḥ — unconscious.
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.
tena deva-gaṇāḥ sarve
nipetur mūrcchitā bhūmau
tena — by that; deva-gaṇāḥ — the demigods; sarve — all; vṛtra-visphoṭanena — the tumultuous sound of Vṛtrāsura; vai — indeed; nipetuḥ — fell; mūrcchitāḥ — fainted; bhūmau — on the ground; yathā — just as if; eva — indeed; aśaninā — by a thunderbolt; hatāḥ — struck.
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.
mamarda padbhyāṁ sura-sainyam āturaṁ
gāṁ kampayann udyata-śūla ojasā
nālaṁ vanaṁ yūtha-patir yathonmadaḥ
mamarda — trampled; padbhyām — by his feet; sura-sainyam — the army of the demigods; āturam — who were very afraid; nimīlita-akṣam — closing their eyes; raṇa-raṅga-durmadaḥ — arrogant on the battlefield; gām — the surface of the globe; kampayan — causing to tremble; udyata-śūlaḥ — taking up his trident; ojasā — with his strength; nālam — of hollow bamboo sticks; vanam — a forest; yūtha-patiḥ — an elephant; yathā — just as; unmadaḥ — maddened.
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.
vilokya taṁ vajra-dharo ’tyamarṣitaḥ
sva-śatrave ’bhidravate mahā-gadām
cikṣepa tām āpatatīṁ suduḥsahāṁ
jagrāha vāmena kareṇa līlayā
vilokya — seeing; tam — him (Vṛtrāsura); vajra-dharaḥ — the carrier of the thunderbolt (King Indra); ati — very much; amarṣitaḥ — intolerant; sva — his own; śatrave — toward the enemy; abhidravate — running; mahā-gadām — a very powerful club; cikṣepa — threw; tām — that (club); āpatatīm — flying toward him; su-duḥsahām — very difficult to counteract; jagrāha — caught; vāmena — with his left; kareṇa — hand; līlayā — very easily.
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.
sa indra-śatruḥ kupito bhṛśaṁ tayā
jaghāna kumbha-sthala unnadan mṛdhe
tat karma sarve samapūjayan nṛpa
saḥ — that; indra-śatruḥ — Vṛtrāsura; kupitaḥ — being angry; bhṛśam — very much; tayā — with that; mahendra-vāham — the elephant who is the carrier of Indra; gadayā — by the club; uru-vikramaḥ — who is famous for his great strength; jaghāna — struck; kumbha-sthale — on the head; unnadan — roaring loudly; mṛdhe — in that fight; tat karma — that action (striking the head of Indra’s elephant with the club in his left hand); sarve — all the soldiers (on both sides); samapūjayan — glorified; nṛpa — O King Parīkṣit.
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.
vighūrṇito ’driḥ kuliśāhato yathā
apāsarad bhinna-mukhaḥ sahendro
muñcann asṛk sapta-dhanur bhṛśārtaḥ
airāvataḥ — Airāvata, the elephant of King Indra; vṛtra-gadā-abhimṛṣṭaḥ — struck by the club in Vṛtrāsura’s hand; vighūrṇitaḥ — shaken; adriḥ — a mountain; kuliśa — by a thunderbolt; āhataḥ — struck; yathā — just like; apāsarat — was pushed back; bhinna-mukhaḥ — having a broken mouth; saha-indraḥ — with King Indra; muñcan — spitting; asṛk — blood; sapta-dhanuḥ — a distance measured by seven bows (approximately fourteen yards); bhṛśa — very severely; ārtaḥ — aggrieved.
Struck with the club by Vṛtrāsura like a mountain struck by a thunderbolt, the elephant Airāvata, feeling great pain and spitting blood from its broken mouth, was pushed back fourteen yards. In great distress, the elephant fell, with Indra on its back.
na sanna-vāhāya viṣaṇṇa-cetase
prāyuṅkta bhūyaḥ sa gadāṁ mahātmā
na — not; sanna — fatigued; vāhāya — upon him whose carrier; viṣaṇṇa-cetase — morose in the core of his heart; prāyuṅkta — used; bhūyaḥ — again; saḥ — he (Vṛtrāsura); gadām — the club; mahā-ātmā — the great soul (who refrained from striking Indra with the club when he saw Indra morose and aggrieved); indraḥ — Indra; amṛta-syandi-kara — of his hand, which produces nectar; abhimarśa — by the touch; vīta — was relieved; vyatha — from pains; kṣata — and cuts; vāhaḥ — whose carrier elephant; avatasthe — stood there.
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.
sa taṁ nṛpendrāhava-kāmyayā ripuṁ
vajrāyudhaṁ bhrātṛ-haṇaṁ vilokya
smaraṁś ca tat-karma nṛ-śaṁsam aṁhaḥ
śokena mohena hasañ jagāda
saḥ — he (Vṛtrāsura); tam — him (the King of heaven, Indra); nṛpa-indra — O King Parīkṣit; āhava-kāmyayā — with a desire to fight; ripum — his enemy; vajra-āyudham — whose weapon was the thunderbolt (made from the bones of Dadhīci); bhrātṛ-haṇam — who was the killer of his brother; vilokya — seeing; smaran — remembering; ca — and; tat-karma — his activities; nṛ-śaṁsam — cruel; aṁhaḥ — a great sin; śokena — with lamentation; mohena — by bewilderment; hasan — laughing; jagāda — said.
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.
diṣṭyā bhavān me samavasthito ripur
yo brahma-hā guru-hā bhrātṛ-hā ca
diṣṭyānṛṇo ’dyāham asattama tvayā
śrī-vṛtraḥ uvāca — the great hero Vṛtrāsura said; diṣṭyā — by good fortune; bhavān — Your Lordship; me — of me; samavasthitaḥ — situated (in front); ripuḥ — my enemy; yaḥ — who; brahma-hā — the killer of a brāhmaṇa; guru-hā — the killer of your guru; bhrātṛ-hā — the killer of my brother; ca — also; diṣṭyā — by good fortune; anṛṇaḥ — free from debt (to my brother); adya — today; aham — I; asat-tama — O most abominable one; tvayā — through you; mat-śūla — by my trident; nirbhinna — being pierced; dṛṣat — like stone; hṛdā — whose heart; acirāt — very soon.
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.
yo no ’grajasyātma-vido dvijāter
guror apāpasya ca dīkṣitasya
viśrabhya khaḍgena śirāṁsy avṛścat
paśor ivākaruṇaḥ svarga-kāmaḥ
yaḥ — he who; naḥ — our; agra-jasya — of the elder brother; ātma-vidaḥ — who was fully self-realized; dvi-jāteḥ — a qualified brāhmaṇa; guroḥ — your spiritual master; apāpasya — free from all sinful activities; ca — also; dīkṣitasya — appointed as the initiator of your yajña; viśrabhya — trustfully; khaḍgena — by your sword; śirāṁsi — the heads; avṛścat — cut off; paśoḥ — of an animal; iva — like; akaruṇaḥ — merciless; svarga-kāmaḥ — desiring the heavenly planets.
Only for the sake of living in the heavenly planets, you killed my elder brother — a self-realized, sinless, qualified brāhmaṇa who had been appointed your chief priest. He was your spiritual master, but although you entrusted him with the performance of your sacrifice, you later mercilessly severed his heads from his body the way one butchers an animal.
śrī-hrī-dayā-kīrtibhir ujjhitaṁ tvāṁ
sva-karmaṇā puruṣādaiś ca garhyam
aspṛṣṭa-vahniṁ samadanti gṛdhrāḥ
śrī — opulence or beauty; hrī — shame; dayā — mercy; kīrtibhiḥ — and glory; ujjhitam — bereft of; tvām — you; sva-karmaṇā — by your own activities; puruṣa-adaiḥ — by the Rākṣasas (man-eaters); ca — and; garhyam — condemnable; kṛcchreṇa — with great difficulty; mat-śūla — by my trident; vibhinna — pierced; deham — your body; aspṛṣṭa-vahnim — not even touched by fire; samadanti — will eat; gṛdhrāḥ — the vultures.
Indra, you are bereft of all shame, mercy, glory and good fortune. Deprived of these good qualities by the reactions of your fruitive activities, you are to be condemned even by the man-eaters [Rākṣasas]. Now I shall pierce your body with my trident, and after you die with great pain, even fire will not touch you; only the vultures will eat your body.
anye ’nu ye tveha nṛ-śaṁsam ajñā
yad udyatāstrāḥ praharanti mahyam
tair bhūta-nāthān sagaṇān niśāta-
anye — others; anu — follow; ye — who; tvā — you; iha — in this connection; nṛ-śaṁsam — very cruel; ajñāḥ — persons unaware of my prowess; yat — if; udyata-astrāḥ — with their swords raised; praharanti — attack; mahyam — me; taiḥ — with those; bhūta-nāthān — to such leaders of the ghosts as Bhairava; sa-gaṇān — with their hordes; niśāta — sharpened; tri-śūla — by the trident; nirbhinna — separated or pierced; galaiḥ — having their necks; yajāmi — I shall offer sacrifices.
You are naturally cruel. If the other demigods, unaware of my prowess, follow you by attacking me with raised weapons, I shall sever their heads with this sharp trident. With those heads I shall perform a sacrifice to Bhairava and the other leaders of the ghosts, along with their hordes.
atho hare me kuliśena vīra
hartā pramathyaiva śiro yadīha
tatrānṛṇo bhūta-baliṁ vidhāya
manasvināṁ pāda-rajaḥ prapatsye
atho — otherwise; hare — O King Indra; me — of me; kuliśena — by your thunderbolt; vīra — O great hero; hartā — you cut off; pramathya — destroying my army; eva — certainly; śiraḥ — head; yadi — if; iha — in this battle; tatra — in that case; anṛṇaḥ — relieved of all debts in this material world; bhūta-balim — a presentation for all living entities; vidhāya — arranging; manasvinām — of great sages like Nārada Muni; pāda-rajaḥ — the dust of the lotus feet; prapatsye — I shall achieve.
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.
sureśa kasmān na hinoṣi vajraṁ
puraḥ sthite vairiṇi mayy amogham
mā saṁśayiṣṭhā na gadeva vajraḥ
syān niṣphalaḥ kṛpaṇārtheva yācñā
sura-īśa — O King of the demigods; kasmāt — why; na — not; hinoṣi — you hurl; vajram — the thunderbolt; puraḥ sthite — standing in front; vairiṇi — your enemy; mayi — at me; amogham — which is infallible (your thunderbolt); mā — do not; saṁśayiṣṭhāḥ — doubt; na — not; gadā iva — like the club; vajraḥ — the thunderbolt; syāt — may be; niṣphalaḥ — with no result; kṛpaṇa — from a miserly person; arthā — for money; iva — like; yācñā — a request.
O King of the demigods, since I, your enemy, am standing before you, why don’t you hurl your thunderbolt at me? Although your attack upon me with your club was certainly useless, like a request of money from a miser, the thunderbolt you carry will not be useless. You need have no doubts about this.
nanv eṣa vajras tava śakra tejasā
harer dadhīces tapasā ca tejitaḥ
tenaiva śatruṁ jahi viṣṇu-yantrito
yato harir vijayaḥ śrīr guṇās tataḥ
nanu — certainly; eṣaḥ — this; vajraḥ — thunderbolt; tava — of yours; śakra — O Indra; tejasā — by the prowess; hareḥ — of Lord Viṣṇu, the Supreme Personality of Godhead; dadhīceḥ — of Dadhīci; tapasā — by the austerities; ca — as well as; tejitaḥ — empowered; tena — with that; eva — certainly; śatrum — your enemy; jahi — kill; viṣṇu-yantritaḥ — ordered by Lord Viṣṇu; yataḥ — wherever; hariḥ — Lord Viṣṇu; vijayaḥ — victory; śrīḥ — opulences; guṇāḥ — and other good qualities; tataḥ — there.
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.
ahaṁ samādhāya mano yathāha naḥ
gatiṁ muner yāmy apaviddha-lokaḥ
aham — I; samādhāya — fixing firmly; manaḥ — the mind; yathā — just as; āha — said; naḥ — our; saṅkarṣaṇaḥ — Lord Saṅkarṣaṇa; tat-caraṇa-aravinde — at His lotus feet; tvat-vajra — of your thunderbolt; raṁhaḥ — by the force; lulita — torn; grāmya — of material attachment; pāśaḥ — the rope; gatim — the destination; muneḥ — of Nārada Muni and other devotees; yāmi — I shall achieve; apaviddha — giving up; lokaḥ — this material world (where one desires all kinds of impermanent things).
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.
puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ
yāḥ sampado divi bhūmau rasāyām
na rāti yad dveṣa udvega ādhir
madaḥ kalir vyasanaṁ samprayāsaḥ
puṁsām — unto persons; kila — certainly; ekānta-dhiyām — who are advanced in spiritual consciousness; svakānām — who are recognized by the Supreme Personality of Godhead as His own; yāḥ — which; sampadaḥ — opulences; divi — in the upper planetary systems; bhūmau — in the middle planetary systems; rasāyām — and in the lower planetary systems; na — not; rāti — bestows; yat — from which; dveṣaḥ — envy; udvegaḥ — anxiety; ādhiḥ — mental agitation; madaḥ — pride; kaliḥ — quarrel; vyasanam — distress due to loss; samprayāsaḥ — great endeavor.
Persons who fully surrender at the lotus feet of the Supreme Personality of Godhead and always think of His lotus feet are accepted and recognized by the Lord as His own personal assistants or servants. The Lord never bestows upon such servants the brilliant opulences of the upper, lower and middle planetary systems of this material world. When one possesses material opulence in any of these three divisions of the universe, his possessions naturally increase his enmity, anxiety, mental agitation, pride and belligerence. Thus one goes through much endeavor to increase and maintain his possessions, and he suffers great unhappiness when he loses them.
patir vidhatte puruṣasya śakra
tato ’numeyo bhagavat-prasādo
yo durlabho ’kiñcana-gocaro ’nyaiḥ
trai-vargika — for the three objectives, namely religiosity, economic development, and satisfaction of the senses; āyāsa — of endeavor; vighātam — the ruin; asmat — our; patiḥ — Lord; vidhatte — performs; puruṣasya — of a devotee; śakra — O Indra; tataḥ — whereby; anumeyaḥ — to be inferred; bhagavat-prasādaḥ — the special mercy of the Supreme Personality of Godhead; yaḥ — which; durlabhaḥ — very difficult to obtain; akiñcana-gocaraḥ — within the reach of the unalloyed devotees; anyaiḥ — by others, who aspire for material happiness.
Our Lord, the Supreme Personality of Godhead, forbids His devotees to endeavor uselessly for religion, economic development and sense gratification. O Indra, one can thus infer how kind the Lord is. Such mercy is obtainable only by unalloyed devotees, not by persons who aspire for material gains.
ahaṁ hare tava pādaika-mūla-
dāsānudāso bhavitāsmi bhūyaḥ
manaḥ smaretāsu-pater guṇāṁs te
gṛṇīta vāk karma karotu kāyaḥ
aham — I; hare — O my Lord; tava — of Your Lordship; pāda-eka-mūla — whose only shelter is the lotus feet; dāsa-anudāsaḥ — the servant of Your servant; bhavitāsmi — shall I become; bhūyaḥ — again; manaḥ — my mind; smareta — may remember; asu-pateḥ — of the Lord of my life; guṇān — the attributes; te — of Your Lordship; gṛṇīta — may chant; vāk — my words; karma — activities of service to You; karotu — may perform; kāyaḥ — my body.
O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
samañjasa tvā virahayya kāṅkṣe
na — not; nāka-pṛṣṭham — the heavenly planets or Dhruvaloka; na — nor; ca — also; pārameṣṭhyam — the planet on which Lord Brahmā resides; na — nor; sārva-bhaumam — sovereignty of the whole earthly planetary system; na — nor; rasā-ādhipatyam — sovereignty of the lower planetary systems; na — nor; yoga-siddhīḥ — eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc); apunaḥ-bhavam — liberation from rebirth in a material body; vā — or; samañjasa — O source of all opportunities; tvā — You; virahayya — being separated from; kāṅkṣe — I desire.
O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.
ajāta-pakṣā iva mātaraṁ khagāḥ
stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ
priyaṁ priyeva vyuṣitaṁ viṣaṇṇā
mano ’ravindākṣa didṛkṣate tvām
ajāta-pakṣāḥ — who have not yet grown wings; iva — like; mātaram — the mother; khagāḥ — small birds; stanyam — the milk from the udder; yathā — just as; vatsatarāḥ — the young calves; kṣudh-ārtāḥ — distressed by hunger; priyam — the beloved or husband; priyā — the wife or lover; iva — like; vyuṣitam — who is away from home; viṣaṇṇā — morose; manaḥ — my mind; aravinda-akṣa — O lotus-eyed one; didṛkṣate — wants to see; tvām — You.
O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You.
saṁsāra-cakre bhramataḥ sva-karmabhiḥ
āsakta-cittasya na nātha bhūyāt
mama — my; uttama-śloka-janeṣu — among devotees who are simply attached to the Supreme Personality of Godhead; sakhyam — friendship; saṁsāra-cakre — in the cycle of birth and death; bhramataḥ — who am wandering; sva-karmabhiḥ — by the results of my own fruitive activities; tvat-māyayā — by Your external energy; ātma — to the body; ātma-ja — children; dāra — wife; geheṣu — and home; āsakta — attached; cittasya — whose mind; na — not; nātha — O my Lord; bhūyāt — may there be.
O my Lord, my master, I am wandering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You.