The Bhagavata Purana 2 Read online

  ‘The illustrious one said, “O best among the gods! I am pleased with you and with the knowledge that exists in your praises. If a man is devoted to me, that kindles in him the memory of the greatness of the atman. O bulls among the gods! When I am pleased, what is difficult to accomplish? If a person knows the truth and if his intelligence is fixed on me, he wishes for nothing else. A miser considers the qualities of material objects and does not know what is best for himself. What is bestowed on a person is in accordance with what he wishes for. A learned person knows what is best for himself and does not prescribe rituals to the ignorant, just as an excellent physician does not recommend unwholesome food to a patient, even if he desires it. O Maghavan! May you be fortunate. Go quickly to Dadhyan, 538 supreme among rishis. His body is full of learning, vows and austerities. Ask him for that. Dadhyan has obtained realization of the pure brahman and imparted that knowledge to the two Ashvins. Because of this, these two became immortal. This knowledge is known as Ashvashira. 539 This invincible armour has me as its essence. 540 Dadhyan, Atharvan’s son, also conferred it on Tvashta. Tvashta gave it to Vishvarupa and Vishvarupa taught you this. He 541 knows about dharma. When you and the Ashvins ask, he will give his limbs. Vishvakarma will fashion the best among weapons out of this. It will be full of my energy and with this, you will be able to sever Vritra’s head. When he has been killed, you will regain your energy, astras, weapons and prosperity. You will regain your good fortune. No one can harm those who are devoted to me.”’

  Chapter 6(10)

  Shri-Shuka said, ‘The illustrious creator of the universe instructed Indra in this way. While they looked on, in the twinkling of an eye, Hari vanished from the spot. O descendant of the Bharata lineage! Atharvan’s great son was entreated by the gods and the rishis. Delighted, he smiled and replied to them. “O lords of the senses! You do not know about the severe and unbearable pain that those with bodies suffer at the time of death. It deprives them of consciousness. For living beings who wish to remain alive in this world, this body is extremely desired. Even if Vishnu asks for it, who will be interested in giving it up?” The gods said, “O brahmana! You are compassionate towards beings. You are a great and learned person. Your deeds are praised in excellent shlokas. What can be difficult for a person like you to give up? Indeed, there are people who are only concerned with selfish ends. They do not know about the dangers faced by others. If they knew, no one would have to ask. A lord of charity never says ‘no’, as long as he can.” The rishi replied, “I answered in that way because I wished to hear about dharma from you. This body will cast me aside some day and I am casting aside what is desired by you. O protectors! This body is not permanent. In this world, if a man does not show compassion towards beings, he does not obtain dharma or fame. Even immobile objects grieve over him. This is the eternal dharma followed by those who are praised in excellent shlokas. A person’s mind must grieve at the sorrow of creatures and rejoice at their delight. Alas! This is a great hardship in this world. 542 This body is perishable and should belong to others. A mortal person should not use it for one’s own selfish needs, but for others. He must use his wealth, relatives and body for others.” Thus, Dadhyan, the son of Atharvan, made up his mind to give up his body. Giving it up, he surrendered his atman to the illustrious one, the supreme brahman. He knew about the truth and controlled his senses, breath of life, mind and intelligence. Destroying all bondage, he resorted to supreme yoga and did not realize when he left his body.

  ‘Thus, Vishvakarma fashioned the vajra and Indra wielded it. It was infused with the sage’s powers and was also full of the illustrious one’s energy. He was surrounded by a large number of gods and was astride an Indra among elephants. He was praised by a large number of sages and delighted the three worlds. His enemy, Vritra, was surrounded by leaders of the asura army. O king! With great energy, he angrily attacked him, like Rudra advancing against Yama. There was an extremely terrible battle between the gods and the asuras. It was like the one that took place between them on the banks of the Narmada, at the end of the first yuga and the beginning of treta. There were the Rudras, the Vasus, the Adityas, the Ashvins, the ancestors, the fire gods, the Maruts, the Ribhus, the Sadhyas and the Vishvadevas, surrounding the lord of the Maruts. 543 Shakra, the wielder of the vajra, was resplendent in his own prosperity. O king! On witnessing this in the battle, the asuras, with Vritra at the forefront, could not tolerate this. There were Namuchi, Shambara, Anarva, Dvimurdha, Rishabha, Ambara, Hayagriva, Shankushira, Viprachitti, Ayomukha, Puloma, Vrishaparva, Praheti, Heti, Utkala, daityas, danavas and thousands of yakshas and rakshasas. The prominent Mali and Sumali wore armour made out of molten gold. They countered the vanguard of Indra’s army, which was impossible for even Death to withstand. They attacked fearlessly. They were invincible and roared like lions. They used clubs, maces, arrows, spears, bludgeons, javelins, tridents, battleaxes, swords, shataghnis and bhushundis. 544 From every direction, they repulsed the bulls among the gods with shastras and astras. Because of the nets of arrows in every direction, nothing could be seen. Arrows descended one after another, like masses of dense clouds, and even the stellar bodies became invisible. However, those torrents of shastras and astras could not make the soldiers of the gods suffer. The gods were dexterous in the use of their hands and cut them down into thousands of fragments before they could reach their targets. When the stocks of shastras and astras became exhausted, they showered down summits of mountains, trees and boulders on the army of the gods. However, as earlier, these too were severed. Vritra’s leaders saw that Indra’s soldiers were unharmed by the torrents of shastras and astras and were safe. They were not even injured by the trees, boulders and the many summits of mountains. They were scared. All their efforts were in vain. The daityas again tried to attack the army of the gods, but Krishna was favourable towards the latter. There was no effect, just as harsh words uttered by inferior people have no impact on great ones. They were not devoted to Hari and saw that their attempts were futile. Their insolence in the field of battle was destroyed. All their spirits were taken away. They made up their minds to abandon their leader and flee from the forefront of the battle. The spirited Vritra saw that his asura followers were running away. He saw that his army was routed and fleeing, overcome by great fear. The brave one laughed and spoke to them. The foremost one spoke words that were appropriate for the occasion, appealing to spirited ones. “O Viprachitti! O Namuchi! O Puloma! O Maya! O Anarva! O Shambara! Listen to me. Death is always certain for anyone who has been born. In this world, nothing has been thought of that can counter this. If death in this world leads to other worlds and fame, why should one not accept this as something that is appropriate? Two kinds of death are revered, but they are extremely difficult to get. One can conquer one’s breath of life, concentrate on the brahman and immerse oneself in yoga to give up one’s body. Alternatively, without retreating, one can bravely lie down in the field of battle.”’

  Chapter 6(11)

  Shri-Shuka said, ‘O king! Their master’s 545 words praised dharma. However, they were senseless and intent on running away. Scared, they did not accept these words. The bull among asuras saw that his army of asuras had been routed. Time was favourable towards the gods. Time was unfavourable towards them and they were without a protector. Witnessing this, Indra’s enemy was pained, angry and intolerant. O king! Restraining them energetically, he censured them in these words. “Why are you fleeing, like excrement released by your mothers? Those who pride themselves on being brave do not strike people from the rear, or kill those who are frightened. That is not praiseworthy. Nor does it lead to heaven. O insignificant ones! If you have the slightest bit of fight left in your hearts and do not desire the delight of carnal pleasures, stand at least in front of me.” He was extremely powerful and his angry and terrible form made the worlds and the large number of gods lose their senses when he roared. Hearing Vritra’s roar, the large number of gods fell down on the ground, senseless, as if they had been
struck by the vajra. He was indomitable in the field of battle and he crushed the afflicted soldiers of the gods with his feet. They closed their eyes. He energetically brandished his trident and made the earth tremble. He was like a maddened leader of elephants amidst a forest of lotus flowers. On seeing him advance, the wielder of the vajra became extremely intolerant. He hurled a gigantic club towards him and it was extremely difficult to withstand. As it was descending, he playfully caught it in his left hand. Indra’s enemy was greatly enraged. In the battle, great in his valour, he struck Indra’s mount on the temple with the club and roared. O king! Everyone applauded this feat. Airavata was struck by Vritra’s club and whirled around, like a mountain struck by thunder. Its mouth was shattered and it exuded blood from its mouth. Suffering greatly, with Indra, it retreated a distance of seven bow-lengths. Since the mount was suffering, his 546 mind was miserable. The great-souled one 547 did not strike again with the club. Indra touched the mount with his hand, which oozed out amrita. With the pain and wounds healed, it stood there again.

  ‘O Indra among kings! He saw his enemy, the slayer of his brother, 548 wishing to fight and using the vajra as a weapon. He remembered that cruel and sinful act and grieved. Confounded, he laughed and said the following. Vritra said, “It is good fortune that this noble enemy is stationed in front of me. You are the killer of a brahmana who was my brother and your preceptor. O most wicked person! It is good fortune that I shall free myself from my debt today. Your heart is made out of stone and it will soon be pierced by my trident. My elder brother knew about the atman and he was a brahmana. He was innocent and you instated him as your preceptor. He trusted you. But desiring heaven, you mercilessly severed his heads with your sword, just as one does to an animal. Because of your own deeds, your modesty, prosperity, compassion and fame have gone. You are condemned by flesh-eaters too. When I pierce your body with my trident, you will suffer pain. It will not be touched by the fire and will be devoured by vultures. There are others who are cruel and ignorant. Raising their weapons, they are striking me. With my sharp trident, I will pierce their throats and offer those as a sacrifice to the lords of the bhutas and their companions. O Hari! O brave one! Or you may sever my head with your vajra and crush my army. In that case, I will pay my debts and offer myself as a sacrifice to all living beings. I will obtain the dust on the feet of spirited ones. O lord of the gods! Why are you not hurling your invincible vajra towards me? Your enemy is stationed in front of you. Do not harbour a doubt. Like the club, your vajra will not be successful, like a request made to a miser. O Shakra! Your vajra has certainly been infused with Hari’s energy and with energy from Dadhichi’s austerities. It is controlled by Vishnu. Using it, slay the enemy. Wherever Hari exists, prosperity, victory and qualities exist there. 549 As we have been asked, my mind will meditate on the lotus feet of Samkarshana. The bond of carnal pleasures will be torn asunder by the force of your vajra. I will give up this world and obtain the destination of the sages. For men who are his devotees and are single-minded in their intelligence, he does not confer the prosperity of heaven, the earth, or the nether regions. Those lead to hatred, anxiety, mental diseases, pride, dissension, hardships and great exertion. O Shakra! Our lord creates obstructions in the path of attaining the three objectives. 550 It can be inferred that the favours of the illustrious one are extremely difficult to obtain. They can be obtained by those who regard everything else as insignificant, and not by others. O Hari! 551 Let me be a servant to the servants for whom your feet are the only refuge. Let my mind remember the qualities of the lord of life. Let me chant your praise with my words. Let my body perform your deeds. I do not desire the vault of heaven, the position of Parameshthi, sovereignty over the entire earth, lordship of the nether regions, the siddhis of yoga, or liberation from rebirth, if that means a separation from you. O lotus-eyed one! My mind wishes to see you, just as fledgling birds without wings wish to see their mother, calves afflicted by hunger desire milk from the udder, or a miserable lover wishes to see her beloved, who is away from home. O lord! While I wander around in the wheel of samsara because of my own deeds, let me obtain the friendship of Uttamashloka’s devotees and not with those whose minds are attached, because of your maya, to the body, children, wives and homes.”’

  Chapter 6(12)

  The rishi said, ‘O king! In this way, he thought that death was superior to victory and was ready to give up his life. He seized the trident and attacked Indra of the gods, just as in the middle of the waters, Kaitabha had attacked the great being. The brave Indra among the asuras swiftly hurled the trident, with points that were as firm as the fire of destruction that comes at the end of a yuga, towards the great Indra and roared. He exclaimed in rage, “O wicked one! You have been killed.” It descended from the sky, like a planet or meteor that had been dislodged. It was impossible to look at. But without any fear, the wielder of the vajra, which possessed one hundred joints, severed it, along with his arm, which was as thick as the body of the king of serpents. With one of his arms severed, Vritra angrily approached the wielder of the vajra and struck Indra and his elephant on the temple with a club. The vajra fell down from Maghavan’s hand. Vritra’s deed was extremely marvelous and the gods, the asuras and large numbers of charanas and Siddhas applauded it. They saw that Puruhuta 552 faced a difficulty and miserably lamented, “Alas!” In the presence of the enemy, Indra was ashamed that the vajra had got dislodged from his hand and did not pick it up again. Vritra told him, “O Indra! This is not the time to grieve. Pick up the vajra and slay your own enemy. A person who picks up his weapon and fights is never assured of victory all the time. The sole exception is the original, eternal and omniscient being, the paramatman, the controller of creation, preservation and destruction. It is because of him that the worlds and their guardians are dependent and live under his control, like birds captured in a net. He is time and the cause. 553 Ignorant people who are foolish think themselves to be responsible for energy, strength, the breath of life, immortality and death. O Maghavan! A female image made out of wood or the figure of an animal made out of leaves are dependent on the controller. Know that all creatures are like this. Without his favours, Purusha, Prakriti, Mahat, ego, the elements, the senses and the mind are incapable of creating. A person who does not know takes himself to be the controller, though he is controlled. It is he who himself creates beings out of the elements and devours them again. A man’s lifespan, prosperity, deeds, opulence and benedictions exist at the right time. Otherwise, even if he does not wish it, there is adversity. Therefore, one should be indifferent towards ill fame, fame, victory, defeat, joy, misery, life and death. If a person knows that sattva, rajas and tamas are the qualities of Prakriti and that the atman is only a witness, he is not bound down. O enemy! Look at me. I have been defeated in the battle and my weapon and arm have been severed. Nevertheless, to the best of my ability, I am trying to take away your life. This battle is a gamble where life is the stake, the arrows are the dice and the mounts are the board. It is not known whether this one will be victorious and that one will be defeated.” Indra heard Vritra’s words, which were without any deceit. He honoured them. He overcame his wonder, seized the vajra, laughed and spoke the following. “O danava! With intelligence like this, it is my view that you are a Siddha. With all your soul, you are a devotee of the lord of the universe, the great well-wisher. You have transcended Vaishnavi maya, which confounds people. You have given up the sentiments of an asura and have obtained the status of a great being. You possess rajas by nature. Your single-minded devotion to the illustrious one, who is full of sattva, is a great wonder. The illustrious Hari is the lord of all that is beneficial. If one is devoted to him, one sports in an ocean of amrita. What is the need for water from small ditches?” O king! Determining the nature of dharma, they spoke to each other in this way. The immensely valiant Indra and Vritra, the leaders of armies, fought against each other.