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Vrttrasura (Samskrit : वृत्रासुरः) the son of [[त्वष्ट्रः Tvashtra|त्वष्ट्रः ॥ Tvashtra]] Prajapati, is an important asuric force about whom mantras are mentioned extensively in the Rig Veda.  Indra, slays Vrttra with his [[Vajraayudha|Vajrayudha]] and is greatly praised for his valour and deeds in many suktas of Rig Veda. Indra as a लोकपालकः ॥ lokapalaka (as the ruler of the worlds) and devaloka rakshaka plays a very important role in protection of Dharma and its followers such as other devatas, rishis and pious people. It is to be noted here that [[Vritrasura (वृत्रासुर)|Vrttra]] came into existence for the sole purpose of destroying Indra.

Vrtrasura (Samskrit : वृत्रासुरः) the son of [[त्वष्ट्रः Tvashtra|त्वष्ट्रः ॥ Tvashtra]] Prajapati, is an important asuric force about whom mantras are mentioned extensively in the Rig Veda.  Indra, slays Vrtra with his [[Vajraayudha|Vajrayudha]] and is greatly praised for his valour and deeds in many suktas of Rig Veda. Indra as a लोकपालकः ॥ lokapalaka (as the ruler of the worlds) and devaloka rakshaka plays a very important role in protection of Dharma and its followers such as other devatas, rishis and pious people. It is to be noted here that [[Vritrasura (वृत्रासुर)|Vrtra]] came into existence for the sole purpose of destroying Indra.

== परिचयः ||Introduction ==

== परिचयः ||Introduction ==

The most important work of Indra is to stop those energies and powers which are against the flow of life or creation. There is no other personality who is given more importance than [[Vritrasura (वृत्रासुर)|Vrttra]] in the Vedas and there is no other symbolic story as is Vrttrasura vadha (killing of Vrttra). The Vedas describe a continuous battle between  Asuras (demons) and suras (devas). Every moments result of the battle decides whether there will be flow of life or a regression. There are varieties in the asuric powers or asuric energy. Amongst them [[Vritrasura (वृत्रासुर)|Vrttra]] is most important<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.</ref>.

The most important work of Indra is to stop those energies and powers which are against the flow of life or creation. There is no other personality who is given more importance than [[Vritrasura (वृत्रासुर)|Vrtra]] in the Vedas and there is no other symbolic story as is Vrtrasura vadha (killing of Vrtra). The Vedas describe a continuous battle between  Asuras (demons) and suras (devas). Every moments result of the battle decides whether there will be flow of life or a regression. There are varieties in the asuric powers or asuric energy. Amongst them [[Vritrasura (वृत्रासुर)|Vrtra]] is most important<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.</ref>.

=== वृत्रासुरजननम् || Vrttrasura Jananam ===

=== वृत्रासुरजननम् || Vrtrasura Jananam ===

<blockquote>In '''Taitreya Samhita''' the story is mentioned in this way: Tvashtra prajapathi had a son named Vishwarupa.</blockquote><blockquote>विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणां तस्य त्रीणि शीर्षाण्यासन्त्सोमपानद्ग सुरापानमन्नादनद्ग स प्रत्यक्षं देवेभ्यो भागमवदत्परोऽक्षमसुरभ्य: सर्वस्मै वै प्रत्यक्षम्भा॒गं वदन्ति यस्मा एव परोऽक्षं वदन्ति तस्य भाग उदितस्तस्मादिन्द्रोऽबिभेदीदृङ्वै राष्ट्रं वि पर्यावर्तयतीति तस्य वज्रमादाय शीर्षाण्यच्छिनद्यत्सोमपानमा (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)<ref name=":1">For Krishna Yajurveda Samhita (Taittiriya Samhita): http://parankusa.org/KrYajurBrowse.aspx and http://sanskritlibrary.org/download/krishna_yajur_ved.html</ref></blockquote><blockquote>viśvarūpo vai tvāṣṭraḥ purohito devānāmāsītsvasrīyo'surāṇāṁ tasya trīṇi śīrṣāṇyāsantsomapānadga surāpānamannādanadga sa pratyakṣaṁ devebhyo bhāgamavadatparo'kṣamasurabhya: sarvasmai vai pratyakṣambhā̱gaṁ vadanti yasmā eva paro'kṣaṁ vadanti tasya bhāga uditastasmādindro'bibhedīdr̥ṅvai rāṣṭraṁ vi paryāvartayatīti tasya vajramādāya śīrṣāṇyacchinadyatsomapānamā (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)</blockquote>

<blockquote>In '''Taitreya Samhita''' the story is mentioned in this way: Tvashtra prajapathi had a son named Vishwarupa.</blockquote><blockquote>विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणां तस्य त्रीणि शीर्षाण्यासन्त्सोमपानद्ग सुरापानमन्नादनद्ग स प्रत्यक्षं देवेभ्यो भागमवदत्परोऽक्षमसुरभ्य: सर्वस्मै वै प्रत्यक्षम्भा॒गं वदन्ति यस्मा एव परोऽक्षं वदन्ति तस्य भाग उदितस्तस्मादिन्द्रोऽबिभेदीदृङ्वै राष्ट्रं वि पर्यावर्तयतीति तस्य वज्रमादाय शीर्षाण्यच्छिनद्यत्सोमपानमा (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)<ref name=":1">For Krishna Yajurveda Samhita (Taittiriya Samhita): http://parankusa.org/KrYajurBrowse.aspx and http://sanskritlibrary.org/download/krishna_yajur_ved.html</ref></blockquote><blockquote>viśvarūpo vai tvāṣṭraḥ purohito devānāmāsītsvasrīyo'surāṇāṁ tasya trīṇi śīrṣāṇyāsantsomapānadga surāpānamannādanadga sa pratyakṣaṁ devebhyo bhāgamavadatparo'kṣamasurabhya: sarvasmai vai pratyakṣambhā̱gaṁ vadanti yasmā eva paro'kṣaṁ vadanti tasya bhāga uditastasmādindro'bibhedīdr̥ṅvai rāṣṭraṁ vi paryāvartayatīti tasya vajramādāya śīrṣāṇyacchinadyatsomapānamā (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)</blockquote>

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|}Once the purohit of the devathas, Brihaspati, being angry, left his priestly work and so the devathas invited Vishwarupa as their priest. Vishwarupa also known as Trisiras was favorable to the asuras. Therefore, without the knowledge of devatas, he offered the havishya (oblations) to the asuras which belonged to devatas.

|}Once the purohit of the devathas, Brihaspati, being angry, left his priestly work and so the devathas invited Vishwarupa as their priest. Vishwarupa also known as Trisiras was favorable to the asuras. Therefore, without the knowledge of devatas, he offered the havishya (oblations) to the asuras which belonged to devatas.

When Indra came to know about this, he was furious and killed Vishwarupa. Hearing this, Tvashtra was very angry and performed a yajna to beget a son who could kill Indra. Tvashtra perfomed a yajna without inviting Indra and did not offer Soma pana. On knowing this, Indra instructed that Tvashtra should invite him. Tvashtra in anger refused to invite him since Indra killed his son.  He then performed the yajna without Indra but Indra by force without the permission of Tvashtra drank the Soma during the conclusion of yajna.  <blockquote>त्वष्टा हतपुत्रो वीन्द्रद्ग सोममाहरत्तस्मिन्निन्द्र उपहवमैच्छत तं नोपा ह्वयत पुत्रम्मेऽवधीरिति स यज्ञवेशसं कृत्वा प्रासहा सोममपिबत्तस्य यदत्यशिष्यत तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत (Tait. Samh. 2.5.2)<ref name=":1" /></blockquote><blockquote>tvaṣṭā hataputrō vīndradga sōmamāharattasminnindra upahavamaicchata taṁ nōpā hvayata putrammē'vadhīriti sa yajñavēśasaṁ kr̥tvā prāsahā sōmamapibattasya yadatyaśiṣyata tattvaṣṭāhavanīyamupa prāvartayatsvāhēndraśatrurvardhasvēti yadavartayattadvr̥trasya vr̥tratvaṁ yadabravītsvāhēndraśatrurvardhasvēti tasmādasyēndraḥ śatrurabhavatsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata (Tait. Samh. 2.5.2)</blockquote>Being angry with Indra, Tvashtra used left over Soma and invoked the ahavaniiya agni.  As the fire blazed in the yagna homa the ritviks chanted स्वाहेन्द्रशत्रुर्वर्धस्व इति. Due to the swara mispronunciation in the mantra, the entire meaning was altered. Instead of "let there be a son who could kill indra" it meant "let there be a son who will be killed by Indra". Instantly, Vrttra was born and started expanding over the entire universe.   

When Indra came to know about this, he was furious and killed Vishwarupa. Hearing this, Tvashtra was very angry and performed a yajna to beget a son who could kill Indra. Tvashtra perfomed a yajna without inviting Indra and did not offer Soma pana. On knowing this, Indra instructed that Tvashtra should invite him. Tvashtra in anger refused to invite him since Indra killed his son.  He then performed the yajna without Indra but Indra by force without the permission of Tvashtra drank the Soma during the conclusion of yajna.  <blockquote>त्वष्टा हतपुत्रो वीन्द्रद्ग सोममाहरत्तस्मिन्निन्द्र उपहवमैच्छत तं नोपा ह्वयत पुत्रम्मेऽवधीरिति स यज्ञवेशसं कृत्वा प्रासहा सोममपिबत्तस्य यदत्यशिष्यत तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत (Tait. Samh. 2.5.2)<ref name=":1" /></blockquote><blockquote>tvaṣṭā hataputrō vīndradga sōmamāharattasminnindra upahavamaicchata taṁ nōpā hvayata putrammē'vadhīriti sa yajñavēśasaṁ kr̥tvā prāsahā sōmamapibattasya yadatyaśiṣyata tattvaṣṭāhavanīyamupa prāvartayatsvāhēndraśatrurvardhasvēti yadavartayattadvr̥trasya vr̥tratvaṁ yadabravītsvāhēndraśatrurvardhasvēti tasmādasyēndraḥ śatrurabhavatsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata (Tait. Samh. 2.5.2)</blockquote>Being angry with Indra, Tvashtra used left over Soma and invoked the ahavaniiya agni.  As the fire blazed in the yagna homa the ritviks chanted स्वाहेन्द्रशत्रुर्वर्धस्व इति. Due to the swara mispronunciation in the mantra, the entire meaning was altered. Instead of "let there be a son who could kill indra" it meant "let there be a son who will be killed by Indra". Instantly, Vrtra was born and started expanding over the entire universe.   

=== वज्रायुधा || Vajraayudha ===

=== वज्रायुधा || Vajraayudha ===

<blockquote>स यावदूर्ध्वः पराविध्यति तावति स्वयमेव व्यरमत यदि वा तावत्प्रवणमासीत्यदि वा तावदध्यग्नेरासीत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत स इमाँल्लोकानवृणोद्यदिमाँल्लोकानवृणोत्तद्वृत्रस्य वृत्रत्वं तस्मादिन्द्रोऽबिभेदपि त्वष्टा तस्मै त्वष्टा वज्रमसिञ्चत्तपो वै स वज्र आसीत्तमुद्यन्तुं नाशक्नोदथ वै तर्हि विष्णुरन्या (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>sa yāvadūrdhvaḥ parāvidhyati tāvati svayamēva vyaramata yadi vā tāvatpravaṇamāsītyadi vā tāvadadhyagnērāsītsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata sa imām̐llōkānavr̥ṇōdyadimām̐llōkānavr̥ṇōttadvr̥trasya vr̥tratvaṁ tasmādindrō'bibhēdapi tvaṣṭā tasmai tvaṣṭā vajramasiñcattapō vai sa vajra āsīttamudyantuṁ nāśaknōdatha vai tarhi viṣṇuranyā (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)</blockquote>Vrttra means one who grows or goes in circles and though Indra did not fear Vrttra he was not able to control him. Meanwhile Vrttra’s father, Tvashtra offered a special thunderbolt to Indra. Here Vajraayudha is described as "tapo vy sa vajra asit" meaning "tapasaya itself is Vajrayudha (thunderbolt)". As Indra could not lift the [[Vajraayudha]]''',''' he prayed to Srimahavisnu.<blockquote>विष्णुरन्या देवतासीत्सोऽब्रवीद्विष्णवेहीदमा हरिष्यावो येनायमिदमिति स विष्णुस्त्रेधात्मानं वि न्यधत्त पृथिव्यां तृतीयमन्तरिक्षे तृतीयं दिवि तृतीयमभिपर्यावर्ताद्ध्यबिभेद्यत्पृथिव्यां तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीतन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>viṣṇuranyā dēvatāsītsō'bravīdviṣṇavēhīdamā hariṣyāvō yēnāyamidamiti sa viṣṇustrēdhātmānaṁ vi nyadhatta pr̥thivyāṁ tr̥tīyamantarikṣē tr̥tīyaṁ divi tr̥tīyamabhiparyāvartāddhyabibhēdyatpr̥thivyāṁ tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravītanmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12)</blockquote>Mahavisnu pleased with Indra's prayers and that of other devatas, divided himself into 3 parts "विष्णुस्त्रेधात्मानं viṣṇustrēdhātmānaṁ" . It indicates His '''Trivikrama tattva.''' One third part of Vishnu's energy was placed in the earth, another one third in devaloka and the last third was placed in the Antariksha or Space.<blockquote>मयि वीर्यं तत्ते प्र दास्यामीति तदस्मै प्रायच्छत्तत्प्रत्यगृह्णादधा मेति तद्विष्णवेति प्रायच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्विन्द्र इन्द्रियं दधात्विति यदन्तरिक्षे तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>mayi vīryaṁ tattē pra dāsyāmīti tadasmai prāyacchattatpratyagr̥hṇādadhā mēti tadviṣṇavēti prāyacchattadviṣṇuḥ pratyagr̥hṇādasmāsvindra indriyaṁ dadhātviti yadantarikṣē tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravīnmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4)(Tait. Samh. 2.5.12)</blockquote>Indra then merged himself with Visnu's energy of prithvi and with that strength was able to lift the vajrayudha. Seeing this Vrttra removed himself from the earth and continued the battle in space and in heavenly planets. Indra with the blessing of Mahavishnu then defeated Vrttra who entered into a truce with indra.  

<blockquote>स यावदूर्ध्वः पराविध्यति तावति स्वयमेव व्यरमत यदि वा तावत्प्रवणमासीत्यदि वा तावदध्यग्नेरासीत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत स इमाँल्लोकानवृणोद्यदिमाँल्लोकानवृणोत्तद्वृत्रस्य वृत्रत्वं तस्मादिन्द्रोऽबिभेदपि त्वष्टा तस्मै त्वष्टा वज्रमसिञ्चत्तपो वै स वज्र आसीत्तमुद्यन्तुं नाशक्नोदथ वै तर्हि विष्णुरन्या (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>sa yāvadūrdhvaḥ parāvidhyati tāvati svayamēva vyaramata yadi vā tāvatpravaṇamāsītyadi vā tāvadadhyagnērāsītsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata sa imām̐llōkānavr̥ṇōdyadimām̐llōkānavr̥ṇōttadvr̥trasya vr̥tratvaṁ tasmādindrō'bibhēdapi tvaṣṭā tasmai tvaṣṭā vajramasiñcattapō vai sa vajra āsīttamudyantuṁ nāśaknōdatha vai tarhi viṣṇuranyā (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)</blockquote>Vrtra means one who grows or goes in circles and though Indra did not fear him he was not able to control him. Meanwhile Vrtra’s father, Tvashtra offered a special thunderbolt to Indra. Here Vajraayudha is described as "tapo vy sa vajra asit" meaning "tapasaya itself is Vajrayudha (thunderbolt)". As Indra could not lift the [[Vajraayudha]]''',''' he prayed to Srimahavisnu.<blockquote>विष्णुरन्या देवतासीत्सोऽब्रवीद्विष्णवेहीदमा हरिष्यावो येनायमिदमिति स विष्णुस्त्रेधात्मानं वि न्यधत्त पृथिव्यां तृतीयमन्तरिक्षे तृतीयं दिवि तृतीयमभिपर्यावर्ताद्ध्यबिभेद्यत्पृथिव्यां तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीतन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>viṣṇuranyā dēvatāsītsō'bravīdviṣṇavēhīdamā hariṣyāvō yēnāyamidamiti sa viṣṇustrēdhātmānaṁ vi nyadhatta pr̥thivyāṁ tr̥tīyamantarikṣē tr̥tīyaṁ divi tr̥tīyamabhiparyāvartāddhyabibhēdyatpr̥thivyāṁ tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravītanmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12)</blockquote>Mahavisnu pleased with Indra's prayers and that of other devatas, divided himself into 3 parts "विष्णुस्त्रेधात्मानं viṣṇustrēdhātmānaṁ" . It indicates His '''Trivikrama tattva.''' One third part of Vishnu's energy was placed in the earth, another one third in devaloka and the last third was placed in the Antariksha or Space.<blockquote>मयि वीर्यं तत्ते प्र दास्यामीति तदस्मै प्रायच्छत्तत्प्रत्यगृह्णादधा मेति तद्विष्णवेति प्रायच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्विन्द्र इन्द्रियं दधात्विति यदन्तरिक्षे तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>mayi vīryaṁ tattē pra dāsyāmīti tadasmai prāyacchattatpratyagr̥hṇādadhā mēti tadviṣṇavēti prāyacchattadviṣṇuḥ pratyagr̥hṇādasmāsvindra indriyaṁ dadhātviti yadantarikṣē tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravīnmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4)(Tait. Samh. 2.5.12)</blockquote>Indra then merged himself with Visnu's energy of prithvi and with that strength was able to lift the vajrayudha. Seeing this Vrtra removed himself from the earth and continued the battle in space and in heavenly planets. Indra with the blessing of Mahavishnu then defeated him who entered into a truce with indra.  

=== वृत्रासुरवध ।। Vrttrasura Vadha ===

=== वृत्रासुरवध ।। Vrtrasura Vadha ===

In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vrttra, the cause and consequences of the battle, has been described.     

In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vrtra, the cause and consequences of the battle, has been described.     

Many Rig Veda suktas (1.80, 1.32) glorify the war of Indra against Vrttrasura. Indra's power and strength in wielding the Vajraayudha is beautifully described in these mantras.   

Many Rig Veda suktas (1.80, 1.32) glorify the war of Indra against Vrtrasura. Indra's power and strength in wielding the Vajraayudha is beautifully described in these mantras.   

Indra and Vrttrasura's  story is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9)<ref>www.vcscsd.org/content/balabhavan/18-Puranas.pdf</ref>. The preparation of Vajraayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained there in detail.   

Indra and Vrtrasura's  story is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9)<ref>www.vcscsd.org/content/balabhavan/18-Puranas.pdf</ref>. The preparation of Vajraayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained there in detail.   

Mahabharata (Vana Parva. Chap 101, Verses 14, 15. Santi Parva. Chap 281. Verses 13 -21) also discusses about the war with Vrttrasura.   

Mahabharata (Vana Parva. Chap 101, Verses 14, 15. Santi Parva. Chap 281. Verses 13 -21) also discusses about the war with Vrtrasura.   

== इन्द्रवृत्रयोः युद्धविचारः || Indra and Vrttra War Viewpoint ==

== इन्द्रवृत्रयोः युद्धविचारः || Indra and Vrtra War Viewpoint ==

As seen here many texts have discussed the story of Indra and Vrttra with slight differences in the versions. However, the consequence of Vrttra after the war has been summarized below as per different interpretations.

As seen here many texts have discussed the story of Indra and Vrtra with slight differences in the versions. However, the consequence of Vrtra after the war has been summarized below as per different interpretations.

=== वृत्रः क्षुत्खलु || Vrttra is Hunger ===

=== वृत्रः क्षुत्खलु || Vrtra is Hunger ===

According to Taittiriya Samhita, <blockquote>इदमस्मि तत्ते प्र दास्यामीति त्वी (३) इत्यब्रवीत्सन्धान्तु सं दधावहै त्वामेव प्र विशानीति यन्माम्प्रविशेः किम्मा भुञ्ज्या इत्यब्रवीत्त्वामेवेन्धीय तव भोगाय त्वाम्प्र विशेयमित्यब्रवीत्तव्वृँत्रः प्राविशदुदरं वै वृत्रः क्षुत्खलु वै मनुष्यस्य भ्रातृव्यो य (Arsheya system 4.5.36.6 and Saraswat System 1.2.4.12.6) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>idamasmi tattē pra dāsyāmīti tvī (3) ityabravītsandhāntu saṁ dadhāvahai tvāmēva pra viśānīti yanmāmpraviśēḥ kimmā bhuñjyā ityabravīttvāmēvēndhīya tava bhōgāya tvāmpra viśēyamityabravīttavvr̥m̐traḥ prāviśadudaraṁ vai vr̥traḥ kṣutkhalu vai manuṣyasya bhrātr̥vyō ya (Arsheya system 4.5.36.6 and Saraswat System 1.2.4.12.6) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote>Vrttrasura said allow me to enter into your body. Indra asked him what will you do with me? Will you eat me? Vrttra replied that he will become the fire in the stomach, as hunger (jataragni) in humanbeings. In this way Vrttra entered into the body of Indra and the living entities and continues to stay in the form of hunger. He is called as भ्रातृव्यो॒  brathravya and those who understand this, they will conquer hunger. It should be noted that Vrttra was though killed in one 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.     

According to Taittiriya Samhita, <blockquote>इदमस्मि तत्ते प्र दास्यामीति त्वी (३) इत्यब्रवीत्सन्धान्तु सं दधावहै त्वामेव प्र विशानीति यन्माम्प्रविशेः किम्मा भुञ्ज्या इत्यब्रवीत्त्वामेवेन्धीय तव भोगाय त्वाम्प्र विशेयमित्यब्रवीत्तव्वृँत्रः प्राविशदुदरं वै वृत्रः क्षुत्खलु वै मनुष्यस्य भ्रातृव्यो य (Arsheya system 4.5.36.6 and Saraswat System 1.2.4.12.6) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>idamasmi tattē pra dāsyāmīti tvī (3) ityabravītsandhāntu saṁ dadhāvahai tvāmēva pra viśānīti yanmāmpraviśēḥ kimmā bhuñjyā ityabravīttvāmēvēndhīya tava bhōgāya tvāmpra viśēyamityabravīttavvr̥m̐traḥ prāviśadudaraṁ vai vr̥traḥ kṣutkhalu vai manuṣyasya bhrātr̥vyō ya (Arsheya system 4.5.36.6 and Saraswat System 1.2.4.12.6) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote>Vrtrasura said allow me to enter into your body. Indra asked him what will you do with me? Will you eat me? Vrtra replied that he will become the fire in the stomach, as hunger (jataragni) in humanbeings. In this way Vrtra entered into the body of Indra and the living entities and continues to stay in the form of hunger. He is called as भ्रातृव्यो॒  brathravya and those who understand this, they will conquer hunger. It should be noted that Vrtra was though killed in one 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<ref name=":0" />.   

Similarly, hunger is not just limited to physical hunger but is connected to insatiable wants and desires. Lust and anger are insatiable hunger<ref name=":0" />.   

In the 16th chapter of Bhagavad Gita it is explained:<blockquote>काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥  (Bhag. Gita. 16.10)</blockquote><blockquote>kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ । mōhādgr̥hītvāsadgrāhānpravartantē'śucivratāḥ ॥ (Bhag. Gita. 16.10)</blockquote>Meaning : Contained with insatiable desire, intoxicated with pride, and deceitful, these ignorant ones (people) gripped with illusionary false goals pursue impure sinful activities.

In the 16th chapter of Bhagavad Gita it is explained:<blockquote>काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥  (Bhag. Gita. 16.10)</blockquote><blockquote>kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ । mōhādgr̥hītvāsadgrāhānpravartantē'śucivratāḥ ॥ (Bhag. Gita. 16.10)</blockquote>Meaning : Contained with insatiable desire, intoxicated with pride, and deceitful, these ignorant ones (people) gripped with illusionary false goals pursue impure sinful activities.

काम ॥ Kaama (desire) 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. Vrttra is the eternal enemy (with kama, krodha) and personification of sins<ref name=":0" />.

काम ॥ Kaama (desire) 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 Vrtra, constantly inhabiting the mind and soul of the human being. Vrtra is the eternal enemy (with kama, krodha) and personification of sins<ref name=":0" />.

=== प्रकृति प्रतीतिविचारः || Natural Phenomenon  ===

=== प्रकृति प्रतीतिविचारः || Natural Phenomenon  ===

Many definitions as per Nirukta (10.8) <ref>http://vedicreserve.mum.edu/</ref> for example : इरां ददातीति वा ॥ irāṁ dadātīti vā,  indicate Indra's association with water, clouds and winds.  Through the study of the water cycle, one can understand the formation of rain and the inter-relativity of sun, clouds and water precipitation. From the following mantras of Rig Veda, it can be understood that the natural phenomenon of clouds, lighting and rains have been minutely studied and water cycle was well established during the vedic period. Astrologically also the correlation of nakshtra constellations with the formation of clouds and rains have been identified.   

Many definitions as per Nirukta (10.8) <ref>http://vedicreserve.mum.edu/</ref> for example : इरां ददातीति वा ॥ irāṁ dadātīti vā,  indicate Indra's association with water, clouds and winds.  Through the study of the water cycle, one can understand the formation of rain and the inter-relativity of sun, clouds and water precipitation. From the following mantras of Rig Veda, it can be understood that the natural phenomenon of clouds, lighting and rains have been minutely studied and water cycle was well established during the vedic period. Astrologically also the correlation of nakshtra constellations with the formation of clouds and rains have been identified.   

By a study of the scriptures as an application to modern science, Sri. C V B Subrahmanyam<ref>Dr. C V B Subrahmanyam and Ch V Ananth, Vedic Sciences - Applicability to Modern Life (2013). Vedic Seminar Series, USCEFI, Hyderabad</ref> proposed a relationship between Indra and Vrttrasura yudda (as mentioned in Rig veda mantras) along with the story Maruts (as given in Ramayana and Vishnu Purana) that clearly refers this natural phenomenon. The concept is extended to how lightning (vajraayudha the lighting bolt) can be used to pierce through the strong circling winds (Vrttra) and clouds (Indra's strength) and control cyclones.       

By a study of the scriptures as an application to modern science, Sri. C V B Subrahmanyam<ref>Dr. C V B Subrahmanyam and Ch V Ananth, Vedic Sciences - Applicability to Modern Life (2013). Vedic Seminar Series, USCEFI, Hyderabad</ref> proposed a relationship between Indra and Vrtrasura yudda (as mentioned in Rig veda mantras) along with the story Maruts (as given in Ramayana and Vishnu Purana) that clearly refers this natural phenomenon. The concept is extended to how lightning (vajraayudha the lighting bolt) can be used to pierce through the strong circling winds (Vrtra) and clouds (Indra's strength) and control cyclones.       

'''Rig Veda (1.32)'''<blockquote>अहन् वृत्रं वृत्रतरं व्यंसमिन्द्रो वज्रेण महता वधेन । स्कन्धांसीव कुलिशेना विवृक्णाऽहि: शयत उपपृक् पृथिव्याः ॥५ (Rig. Veda. 1.32.5)<ref name=":2">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-032/ Mandala 1, Sukta 32])</ref></blockquote>Meaning : Indra killed Vrttra by the fatal blows of his Vajraayudha (lightning strike). Just like how an axe is used to cut down the branches of a tree which falls down to the ground.  

'''Rig Veda (1.32)'''<blockquote>अहन् वृत्रं वृत्रतरं व्यंसमिन्द्रो वज्रेण महता वधेन । स्कन्धांसीव कुलिशेना विवृक्णाऽहि: शयत उपपृक् पृथिव्याः ॥५ (Rig. Veda. 1.32.5)<ref name=":2">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-032/ Mandala 1, Sukta 32])</ref></blockquote>Meaning : Indra killed Vrtra by the fatal blows of his Vajraayudha (lightning strike). Just like how an axe is used to cut down the branches of a tree which falls down to the ground.  

Summary : The whole sukta explains in detail how Indra uses Vajraayudha to break down Vrttrasura, there by releasing waters. Symbolically the whirling winds (Vrttra) which capture the dense clouds (Indra) are dispersed by the lightning strikes (Vajraayuda), thus reducing the intensity of cyclone, releasing rains on to the earth.   

Summary : The whole sukta explains in detail how Indra uses Vajraayudha to break down Vrtrasura, there by releasing waters. Symbolically the whirling winds (Vrtra) which capture the dense clouds (Indra) are dispersed by the lightning strikes (Vajraayuda), thus reducing the intensity of cyclone, releasing rains on to the earth.   

'''Marutganas'''  

'''Marutganas'''  

=== वैदिकप्रतीतिविचारः || Vedic Symbolism ===

=== वैदिकप्रतीतिविचारः || Vedic Symbolism ===

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.  The Rig veda mantras also describe the symbolism of the wars of Indra as follows <blockquote>यदचरस्तन्वा वावृधानो बलानीन्द्र प्रब्रुवाणो जनेषु । मायेत्सा ते यानि युद्धान्याहुर्नाद्य शत्रुं ननु पुरा विवित्से ।।  (Rig Veda 10.54.2) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-054/ Mandala 10, Sukta 54])</ref> </blockquote><blockquote>yadacarastanvā vāvr̥dhānō balānīndra prabruvāṇō janēṣu । māyētsā tē yāni yuddhānyāhurnādya śatruṁ nanu purā vivitsē ।। (Rig Veda 10.54.2) </blockquote>Meaning 2nd line: Hey Indra ! you don’t have enemity with anyone, and even so how can any enemy match you? All those who say you fought wars are nothing but maya (illusion) for you do not have any enemies in the past.  

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 Vrtra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.  The Rig veda mantras also describe the symbolism of the wars of Indra as follows <blockquote>यदचरस्तन्वा वावृधानो बलानीन्द्र प्रब्रुवाणो जनेषु । मायेत्सा ते यानि युद्धान्याहुर्नाद्य शत्रुं ननु पुरा विवित्से ।।  (Rig Veda 10.54.2) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-054/ Mandala 10, Sukta 54])</ref> </blockquote><blockquote>yadacarastanvā vāvr̥dhānō balānīndra prabruvāṇō janēṣu । māyētsā tē yāni yuddhānyāhurnādya śatruṁ nanu purā vivitsē ।। (Rig Veda 10.54.2) </blockquote>Meaning 2nd line: Hey Indra ! you don’t have enemity with anyone, and even so how can any enemy match you? All those who say you fought wars are nothing but maya (illusion) for you do not have any enemies in the past.  

Rig Veda mantras depict that Vrttra was killed and other mantras pronounce that a truce between Indra and Vrttra 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.) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita-2/rigveda-shakala-samhita-mandal-07-sukta-019/ Mandala 7, Sukta 19])</ref></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.  

Rig Veda mantras depict that Vrtra was killed and other mantras pronounce that a truce between Indra and Vrtra is established, whereby Vrtra exists in the form of hunger. In this perspective, the battle between Indra and Vrtra is eternal and Vrtra 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.) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita-2/rigveda-shakala-samhita-mandal-07-sukta-019/ Mandala 7, Sukta 19])</ref></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 Vrtra and Namuchi in his hundredth attempt.  

=== आधुनिकैतिहासिकविचारः || History as per Indologists ===

=== आधुनिकैतिहासिकविचारः || History as per Indologists ===

Interpretation of Vedic texts by Indologists have distorted the Indra & Vrttra 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 mulnivasis 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.  

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

== Verses and Meanings ==

== Verses and Meanings ==