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It should be noted that Vrttra was though killed in historic perspective, was not killed but was given a place in every living entity as hunger. Therefore the disturbance to the living entity is an eternal experience in this world, symbolically, hunger is the sign of dissatisfaction. Similarly, hunger is not just limited to physical hunger but is connected to insatiable wants and desires. Lust and anger are insatiable hunger.  

It should be noted that Vrttra was though killed in historic perspective, was not killed but was given a place in every living entity as hunger. Therefore the disturbance to the living entity is an eternal experience in this world, symbolically, hunger is the sign of dissatisfaction. Similarly, hunger is not just limited to physical hunger but is connected to insatiable wants and desires. Lust and anger are insatiable hunger.  

=== क्षुद्रोगौ कामक्रोधौ || Kaama and Krodha - Insatiable Hunger ===

=== क्षुद्रोगौ कामक्रोधौ || Kaama and Krodha - Insatiable Hunger ===

Shrimad Bhagavad Gita explains  <blockquote>काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ (Bhag. Gita. 3.37)</blockquote><blockquote>Meaning : Bhagavan explains 'Kaama (Desire) and Krodha (wrath or anger) arise from Rajoguna. They are all-consuming, all-polluting, know that they are one's greatest enemy.' Here Bhagavan explains about the sins and delusions.</blockquote>In the 16th chapter of Bhagavad Gita it is explained:<blockquote>काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥  (Bhag. Gita. 16.10)</blockquote><blockquote>Meaning : Contained with insatiable desire, intoxicated with pride, and deceitful, these ignorant ones (people) gripped with illusionary false goals pursue impure sinful activities.</blockquote>'''Kama''' is thus compared to the inexhaustible fire. Those afflicted with the hunger of '''Kama and Krodha''' are said to be afflicted by the ghost of Vrttra, constantly inhabiting the mind and soul of the human being. '''He is the eternal enemy (with kama, krodha) and personification of sins.'''

Shrimad Bhagavad Gita explains  <blockquote>काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ (Bhag. Gita. 3.37)</blockquote><blockquote>kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ । mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥ (Bhag. Gita. 3.37)</blockquote>Meaning : Bhagavan explains 'Kaama (Desire) and Krodha (wrath or anger) arise from Rajoguna. They are all-consuming, all-polluting, know that they are one's greatest enemy.' Here Bhagavan explains about the sins and delusions.

Indra and Vrttrasura's  story is also described in ShrimadBhagavata Mahapurana (Skanda 6, Chap. 9). The preparation of Vajraayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained in detail.     

 

 

Indra and Vrttrasura's  story is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9). The preparation of Vajraayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained there in detail.     

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

Interpretation of Vedic texts by Indologists have distorted the Indra & Vrttra that episode by giving it a caste and race colour. Using the fake Aryan-Dravidian invasion theory, Vrttra is said to be in charge of the tribes who were the mulnivsis before the 'fair' Aryans invaded. The fight between Vrttra and Indra (portrayed as the God of the Aryans) is interpreted through race theories concluding that Indra is a historical person.Indra, '''the most amazing power and energy''' assuming different kinds of forms for the sake of well-being of the universe, as explained in the Rig Veda mantras. Therefore the battle between Indra and Vrttra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.  

Interpretation of Vedic texts by Indologists have distorted the Indra & Vrttra that episode by giving it a caste and race colour. Using the fake Aryan-Dravidian invasion theory, Vrttra is said to be in charge of the tribes who were the mulnivsis before the 'fair' Aryans invaded. The fight between Vrttra and Indra (portrayed as the God of the Aryans) is interpreted through race theories concluding that Indra is a historical person.  

 

Indra, is the most amazing power and energy assuming different kinds of forms for the sake of well-being of the universe, as explained in the Rig Veda mantras. Therefore the battle between Indra and Vrttra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.

 

Many Rig Veda mantras depict that Vrttra was killed and other mantras pronounce that a truce between Indra and Vrtra is established, whereby Vrttra exists in the form of hunger. In this perspective, the battle between Indra and Vrttra is eternal and Vrttra is not killed once and for all.  <blockquote>तव च्यौत्नानि वज्रहस्त तानि नव यत्पुरो नवतिं च सद्यः | निवेशने शततमाविवेषीरहञ्च वर्त्रं नमुचिमुताहन् || (Rig Veda. 7.19.5.)</blockquote><blockquote>tava cyautnāni vajrahasta tāni nava yatpurō navatiṁ ca sadyaḥ | nivēśanē śatatamāvivēṣīrahañca vartraṁ namucimutāhan || (Rig Veda. 7.19.5.)</blockquote>Meaning : With Vajraayudha in his hands, the invincible power, Indra swiftly destroyed 99 of the 100 places and captured the likes of Vrttra and Namuchi in his hundredth attempt.  

== References ==

== References ==

# Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.

# Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.