Changes

== From the Apamunya Muni perspective ==

Vrttrasura (Samskrit : वृत्रासुरः) the son of Tvastr Prajapati, is an important asuric force mentioned extensively in the Rig Veda.  Indra, the suradhipa, slays Vrttra with his Vajraayudha and is greatly praised in many suktas of Rig Veda. Indra as a lokapalaka and devaloka rakshaka plays a very important role in protection of Dharma and the followers such as rishis and pious people. It is to be noted here that Vrttra came into being with the sole aim of killing Indra.  

idam darshanath the lord who has created this creation, because he is always observing, such paramatma is called Indra. Therefore the lord has unlimited power to see bhuta, bhavishya and vartaman and at same time he can see everything even that is not supposed to be seen with the eyes. This is what idam darshanth means

Idi dhatu the root word idi means parama aishwarya. Paramatma is an extension vibhuti. For his supremacy over them, he uses different explanation or evidence. In Bhagavad Gita 10th chapter he explains yad yad vibhuti mat sattvam All that we see is a tiny spark of splendor of Him. Another aspect that brahma and transcendental spark or the Vibhuti which is not seen by the mind is also the God’s unlimited splendor. In this way he is the master of all the splendor. Therefore Indra, the word Inder represents as the same word paramatma. That is how it is explained.

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 Vritra in the Vedas and there is no other symbolic story as is Vrttraasura vadha or killing of Vritra.

Inshabda ke ishwar. The word in is called ishwar, dra means fear. Therefore Indra means who is fearful to enemies. One who has the power to break them apart by causing fear in their heart. sacha parameshawaraha shathrunam dharayathi bhishayita iti indra this is how Sayana explains. One how makes his enemies run away, one who makes them melt down. shatrunam dravaytham palayanam prapita iti indraha this is that Indra who is paramatma. Similarly yashyanvam yaganushtayinam  adarayitham bhayasya parihartha those who are performers of yajna when they worship them, he respects them and by that he dispels their fear. In that sense the Indra word is connected to rakshaka or protector. It’s a same meaning. In this way all the words from Niruktha have been collected by Sayana from Rk Samhita 1.3.4’s commentary.

In the Vedas, a continuous battle between  Asuras (demons) and suras (devas) takes place.  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 Vritra is most important.  

== Indra’s main business ==

== Etymology ==

The most important work of Indra is to stop those energies and powers who are against the flow of life or creation. We described such enemies in our previous discussion. Amongst them Vritra is very important. There is no other personality who is given more important than Vritra in the Vedas and there is no other symbolic story as Vritra’s vrtra vadhe killing of Vritra is a continuous process. To understand this story is very important.

Vritra has been defined by Yaska

In the Vedas, life is presented as a continuous battle between  Asuras(demons) and suras(devas).  Every moments result of the battle decides whether life will progress or regress in the flow of the life. . There are varieties in the power of asuri energy. Amongst them Vritra is most important.  

tatko vritraha mega iti niruktaha fastro asura iti aitihasikaha apam ca jyotishchaschaha mishre bhava karmano varsha karma jayathe tatra upamarthena yuddhavarnana bhavathi 2.16

Vritra has been defined by Yaska tatko vritraha mega iti niruktaha fastro asura iti aitihasikaha apam ca jyotishchaschaha mishre bhava karmano varsha karma jayathe tatra upamarthena yuddhavarnana bhavathi2.16

Nirukta defines the cloud, which is water body,as Vritra.  

From the Nairuktya paksha-- from that perspective, the cloud which is water body is called Vritra. That is how people accept. From the historical perspective Trashtra prajapthi son is Vritraha. When there is a combination of water and electricity then the rains come in this world. This is described like a war. But the Nairukta party doesn’t help in explaining symbolic meaning in all mantras. In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vritra and the cause and the consequences of the have been described. In this also there is a very deep principle. To understand the deep meaning of Vedarth, the knowledge of itihaasa is important. That is how Yaska accepts mukyam karanatvam itihaasa jnanasya evaha in that sense, if you see, Indra doesn’t have enemies (that means Indra doesn’t see anyone has enemy but there could be). Those who see him as their enemy. This, Sruti explains in many places na tvam yuyuthse katham usche nahan narhate tete mitro maghavan kascanasti mayatsyani yuyudhyahuhu nadya shatrum na purayu yutsuhu Shatpata Brahman 12.1.6.10

From the historical perspective Trashtra prajapthi son is Vritraha. When there is a combination of water and electricity then the rains come in this world. This is described like a war.  

 

In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vritra and the cause and the consequences of the have been described. In this also there is a very deep principle. To understand the deep meaning of Vedarth, the knowledge of itihaasa is important.  

 

Sruti explains in many places na tvam yuyuthse katham usche nahan narhate tete mitro maghavan kascanasti mayatsyani yuyudhyahuhu nadya shatrum na purayu yutsuhu Shatpata Brahman 12.1.6.10

The Rk Samhita mantra 11.54.2 in the second line explains the same concept, Hey Indra you don’t fight with anyone, and how can any enemy match you? You do not have anyone who is not your friend. Who has fought you in the past, in the present or in the future? Whoever understands this, they understand that your battle is simply a maya, means insignificant. Or one of your wonderful activities.

The Rk Samhita mantra 11.54.2 in the second line explains the same concept, Hey Indra you don’t fight with anyone, and how can any enemy match you? You do not have anyone who is not your friend. Who has fought you in the past, in the present or in the future? Whoever understands this, they understand that your battle is simply a maya, means insignificant. Or one of your wonderful activities.

== The Vritrasura’s episode described in Taitreya Samhita ==

== The Vritrasura’s episode described in Taitreya Samhita ==

In Taitreya Samhita 2.4.1 the story is mentioned in this way: Trashtra prajapathi had a son named Vishwarupa. Once the purohit of the devathas: Brihaspati, being angry, he left his priestly work and so the devathas invited Vishwarupa as their priest and Vishwarupa had some inclination towards the demons. Therefore without the devathas noticing, he would offer some of the oblations to the asuras, which was arranged by, devas. When Indra got to know about this, he was furious and killed Vishwarupa. When Trashtra got to know about this, he was very upset and performed a yajna to get a son who could kill Indra. But how could one do yajna without Indra. Trashtra perfomed yajna without inviting Indra. He did not invite him to drink Soma pana. Indra told Trashtra that he should invite him and Trashtra said since you have killed my son, I’ll not and he performed his yajna without Indra and Indra by force without the permission of Trashtra drank Soma pana during the conclusion of yajna. Being angry with Indra, Trashtra used left over Soma and invoked Havan-agni and took that left over soma and went to ahavana agni and then he blazed the fire and performed the homa and chanted sva indra chatru vardhasya. While chanting this mantra there was some mistake in pronunciation and because of that mispronunciation, the entire meaning got changed. Instead of let there be a son who could kill indra, it became, let there be a son who will be killed by Indra. Instantly, Vritra was born. Indra by knowing that-- if the Yajna gets complete and if he stays there and devathas would be defeated by Vritra forever, Indra he disappeared from that place meanwhile Vritra started growing like the bow or the as the arrow leaves, he started growing to such an extent and started covering the entire universe. ishumatra mishumatra avardhatha sa vishwajana iman lokan avranoth lokan yadiman avranoth tadvra trasya vritratvam that means Vrithra means one who getows or in circles. This meaning has come in Vedas. Indra seeing this got afraid. He was finding some means and ways to control Vritra. Meanwhile Vritra’s father, Trashtra became repentant and became fearful and he gave a special thunderbolt and made it powerful by invoking certain mantras and offered it to Indra. 

In Taitreya Samhita 2.4.1 the story is mentioned in this way: Trashtra prajapathi had a son named Vishwarupa. Once the purohit of the devathas: Brihaspati, being angry, he left his priestly work and so the devathas invited Vishwarupa as their priest and Vishwarupa had some inclination towards the demons. Therefore without the devathas noticing, he would offer some of the oblations to the asuras, which was arranged by, devas.  

 

When Indra got to know about this, he was furious and killed Vishwarupa. When Trashtra got to know about this, he was very upset and performed a yajna to get a son who could kill Indra. But how could one do yajna without Indra. Trashtra perfomed yajna without inviting Indra. He did not invite him to drink Soma pana. Indra told Trashtra that he should invite him and Trashtra said since you have killed my son, I’ll not and he performed his yajna without Indra and Indra by force without the permission of Trashtra drank Soma pana during the conclusion of yajna.  

 

Being angry with Indra, Trashtra used left over Soma and invoked Havan-agni and took that left over soma and went to ahavana agni and then he blazed the fire and performed the homa and chanted sva indra chatru vardhasya. While chanting this mantra there was some mistake in pronunciation and because of that mispronunciation, the entire meaning got changed. Instead of let there be a son who could kill indra, it became, let there be a son who will be killed by Indra.  

 

Instantly, Vritra was born. Indra by knowing that-- if the Yajna gets complete and if he stays there and devathas would be defeated by Vritra forever, Indra he disappeared from that place meanwhile Vritra started growing like the bow or the as the arrow leaves, he started growing to such an extent and started covering the entire universe. ishumatra mishumatra avardhatha sa vishwajana iman lokan avranoth lokan yadiman avranoth tadvra trasya vritratvam that means Vrithra means one who getows or in circles. This meaning has come in Vedas.  

 

Indra seeing this got afraid. He was finding some means and ways to control Vritra. Meanwhile Vritra’s father, Trashtra became repentant and became fearful and he gave a special thunderbolt and made it powerful by invoking certain mantras and offered it to Indra. 

== Vritra Defeated and the Power of vajrayudha (thunderbolt) ==

== Vritra Defeated and the Power of vajrayudha (thunderbolt) ==

== Vritra in the body of Indra ==

== Vritra in the body of Indra ==

In this way when Vritra entered into the body of Indra he extended himself and stayed in the bodies of all living entities and he stays in the form of hunger and keeps on troubling them and in this way because Vritra is staying in the belly of human being, and that hunger itself is Vritraha. He is called: brathravya and those who understand this, they will conquer hunger certainly. That’s what Vedas offer benefits. vritraha pravishath udaram vy vritaha shuth khalu vai manushyasya brathravyo ya ya evam vedahanthi kshudam brathavyam In this way because accepting 3 times, the valor of Vritra through Indra, Vsnu is called Tridatu. Sruthi itself defines this. Also the special ingredient called purodasa which is offered to Indra and Vsnu, therefore also it is called trudatu uktahaa vith tridathu.In this episode, the main cause of Indra’s valor is Visnu himself. It is openly described. Keno Upanishad explains that the parakrama or valor of all the devathas, the bhagvatha himself is responsible for it. We can recollect this. Mostly all the victories of Indra, Indra’s valor, Indra’s glorification all these suktas are basically glorifying the lord who is residing in the devathas. The Vedas are glorifying paramatma or bhagavan who is the inner dwelling soul of Indra. That’s how it should be taken, and for this there is ample evidence indrasya yajna yajja satha In the Vsnu Sukta, part of Rk Samhita Sri Sayana Acarya he gives Taitreya Samhita as the example: the Rk Bhaga is 1.22.19 

In this way when Vritra entered into the body of Indra he extended himself and stayed in the bodies of all living entities and he stays in the form of hunger and keeps on troubling them and in this way because Vritra is staying in the belly of human being, and that hunger itself is Vritraha. He is called: brathravya and those who understand this, they will conquer hunger certainly. That’s what Vedas offer benefits.  

 

vritraha pravishath udaram vy vritaha shuth khalu vai manushyasya brathravyo ya ya evam vedahanthi kshudam brathavyam In this way because accepting 3 times, the valor of Vritra through Indra, Vsnu is called Tridatu.  

 

Sruthi itself defines this. Also the special ingredient called purodasa which is offered to Indra and Vsnu, therefore also it is called trudatu uktahaa vith tridathu.In this episode, the main cause of Indra’s valor is Visnu himself. It is openly described.   

 

Keno Upanishad explains that the parakrama or valor of all the devathas, the bhagvatha himself is responsible for it. We can recollect this. Mostly all the victories of Indra, Indra’s valor, Indra’s glorification all these suktas are basically glorifying the lord who is residing in the devathas. The Vedas are glorifying paramatma or bhagavan who is the inner dwelling soul of Indra. That’s how it should be taken, and for this there is ample evidence indrasya yajna yajja satha In the Vsnu Sukta, part of Rk Samhita Sri Sayana Acarya he gives Taitreya Samhita as the example: the Rk Bhaga is 1.22.19 

== Some Explanation or Esoteric Meaning ==

== Some Explanation or Esoteric Meaning ==

== The hunger which is in the form of kama and krodha ==

== The hunger which is in the form of kama and krodha ==

Lust and anger is insatiable hunger. In the 16th chapter of Bhagavad Gita it is explained: Kamam asritha duspuram and duspurena analenaca repeatedly the kama is compared to the inexhaustible fire. Those who are very much hungry it is said that there is a ghost sitting in them. It’s a village way of saying. Here Vritra is such ghost who is in the belly  . Such ghost had affected Indra. This is explained in the Ramayana shudda chaiva sahasrakham brahma hatya samavishat Bala Kanda 14.15. The above episode is explained in Tairteya , that since then all the living entities are affected by Vritra and entered into their belly. Therefore the devathas are closely connected to human beings and there is even a chance that they could be affected by Vritra. At the same time, whatever benefits the devathas got, the humans also got benefitted indirectly. In this way Vritra is called vranothervan vartathervan, vardadervan on who walks by creating circles, who is always existing, who always grows. In that sense, he is the eternal enemy: kama, krodha and personification of sins. That is how Vedas define. But those who still doubt, can read the verse from Srimad Bhagavatham 6.9.18 yenāvṛtā ime lokās tapasā tvāṣṭra-mūrtinā sa vai vṛtra iti proktaḥ pāpaḥ parama-dāruṇaḥone who is in dark form or form of ignorance, darkness, from that Trastra covers the 3 planets, personification of sin, the most destructive power is called Vritraha.

Lust and anger is insatiable hunger. In the 16th chapter of Bhagavad Gita it is explained: Kamam asritha duspuram and duspurena analenaca repeatedly the kama is compared to the inexhaustible fire. Those who are very much hungry it is said that there is a ghost sitting in them. It’s a village way of saying. Here Vritra is such ghost who is in the belly  . Such ghost had affected Indra. This is explained in the Ramayana shudda chaiva sahasrakham brahma hatya samavishat Bala Kanda 14.15.  

 

The above episode is explained in Tairteya , that since then all the living entities are affected by Vritra and entered into their belly. Therefore the devathas are closely connected to human beings and there is even a chance that they could be affected by Vritra. At the same time, whatever benefits the devathas got, the humans also got benefitted indirectly.  

 

In this way Vritra is called vranothervan vartathervan, vardadervan on who walks by creating circles, who is always existing, who always grows. In that sense, he is the eternal enemy: kama, krodha and personification of sins. That is how Vedas define. But those who still doubt, can read the verse from Srimad Bhagavatham 6.9.18 yenāvṛtā ime lokās tapasā tvāṣṭra-mūrtinā sa vai vṛtra iti proktaḥ pāpaḥ parama-dāruṇaḥone who is in dark form or form of ignorance, darkness, from that Trastra covers the 3 planets, personification of sin, the most destructive power is called Vritraha.

== Vritra’s deeper description ==

== Vritra’s deeper description ==

the Vedas explain or describe Vritra in this way athrushnavantham viyatham buddimanam sushupanam indra sapta prati pravatha sayana mahim vajrena virihena aparvanan Rk Samhita 4.19.10 Vrita is called as having a very bulky body and he is but not very powerful, personification of dissatisfaction, unconscious, but doesn’t not recognize that. He sleeps in a way that that sapta sindus can’t flow, he is shaped in a snake form.  Such Vritra is killed by Indra with his thunderbolt, on the day of full moon light. Vedas describe the death of Vritra in many places. The mood of this is the birth of Vritra and killing of Vritra is an eternal principle of this world therefore it is explained that vratra ahim parishaya maranaha he is lying facing against flowing water. That means life is a continuous flow and no one can stop it. The community life is one kind and the individual life is another kind of flow: bhu, bhuva, suvaha. The 7 vyaharthris they represent the elevation of one’s consciousness. Therefore sapta sindhus they represent the consciousness of the 7 planets of human existence. So therefore this indicates the flow of consciousness in the human existence. We will describe in a different volume on this subject matter. Water is the ingredient that keeps things green, without water there is drought. Similarly in the personality of human beings, if the flow of life or the sapta sindus stop, then there is a drought of spiritual existence, then every aspect of human beings, the emotions, intellectual capacity, friendship, values, relationships, it gives rise to drought like situation. In this way the flow of ruthu or the season is to not to stop is the nature of this world that is the desire of the lord. ruthum ruthaya pavathe and specially those who are on the path of ruju marga, it always flows in a way pleasing and favorable to them and to sleep and  stop that flow of water is the main work of Vritrasura. As we described previously panis are the robbers of spiritual knowledge of God. But Vritra is the one who stops the flow of life. He is the one who puts obstacle for human beings to achieve higher realms of life and that gives him happiness. In the water there is a principle of svara-loka and agni deva was the one who killed Dasyus and he released this planet and therefore there is connection between water and paramapada. This connection is spoken in vedas also agnir jatho arochathaha grihan dasyun jyotisha tamaha avindath ga apaha svaha Rk Samhita 5.14.4. In many places this connection is given. apsu surya vahad dhanam  the sun god who is residing in water, he has lots of wealth of the devathas. 8.64.9 When Vasishta offered his prayer and glorified the water based on the revelation of this verse. RS 7.49.1 Samudra jeshtaha salilasya Madhya punaha yantha minisha manaya indroya vajro vrishabo ra rath tha apo de virahimamavanthu Rk Samhita 7.49.1 the water flow from river which are continuously flowing for reaching the ultimate destination: ocean, then the flow between sky of ocean and purify the entire existence. One who is transcendentally situated just like Vajri Indra he fulfills everyone’s desire from freeing from  Vritra imprisonment. So similarly let the situation of the water flow, let it protect me or let it flow continuously.

the Vedas explain or describe Vritra in this way  

 

athrushnavantham viyatham buddimanam sushupanam indra sapta prati pravatha sayana mahim vajrena virihena aparvanan Rk Samhita 4.19.10  

 

Vrita is called as having a very bulky body and he is but not very powerful, personification of dissatisfaction, unconscious, but doesn’t not recognize that. He sleeps in a way that that sapta sindus can’t flow, he is shaped in a snake form.  Such Vritra is killed by Indra with his thunderbolt, on the day of full moon light. Vedas describe the death of Vritra in many places.  

 

The mood of this is the birth of Vritra and killing of Vritra is an eternal principle of this world therefore it is explained that

 

vratra ahim parishaya maranaha he is lying facing against flowing water. That means life is a continuous flow and no one can stop it. The community life is one kind and the individual life is another kind of flow: bhu, bhuva, suvaha. The 7 vyaharthris they represent the elevation of one’s consciousness. Therefore sapta sindhus they represent the consciousness of the 7 planets of human existence. So therefore this indicates the flow of consciousness in the human existence. We will describe in a different volume on this subject matter. Water is the ingredient that keeps things green, without water there is drought. Similarly in the personality of human beings, if the flow of life or the sapta sindus stop, then there is a drought of spiritual existence, then every aspect of human beings, the emotions, intellectual capacity, friendship, values, relationships, it gives rise to drought like situation. In this way the flow of ruthu or the season is to not to stop is the nature of this world that is the desire of the lord. ruthum ruthaya pavathe and specially those who are on the path of ruju marga, it always flows in a way pleasing and favorable to them and to sleep and  stop that flow of water is the main work of Vritrasura. As we described previously panis are the robbers of spiritual knowledge of God. But Vritra is the one who stops the flow of life. He is the one who puts obstacle for human beings to achieve higher realms of life and that gives him happiness. In the water there is a principle of svara-loka and agni deva was the one who killed Dasyus and he released this planet and therefore there is connection between water and paramapada.  

 

This connection is spoken in vedas also agnir jatho arochathaha grihan dasyun jyotisha tamaha avindath ga apaha svaha Rk Samhita 5.14.4.  

 

In many places this connection is given. apsu surya vahad dhanam  the sun god who is residing in water, he has lots of wealth of the devathas. 8.64.9  

 

When Vasishta offered his prayer and glorified the water based on the revelation of this verse. RS 7.49.1  

 

Samudra jeshtaha salilasya Madhya punaha yantha minisha manaya indroya vajro vrishabo ra rath tha apo de virahimamavanthu Rk Samhita 7.49.1  

 

the water flow from river which are continuously flowing for reaching the ultimate destination: ocean, then the flow between sky of ocean and purify the entire existence. One who is transcendentally situated just like Vajri Indra he fulfills everyone’s desire from freeing from  Vritra imprisonment. So similarly let the situation of the water flow, let it protect me or let it flow continuously.

The river which is flowing from the ocean, there is one very interesting thing, in earthly planet we see river flowing towards ocean. But here rivers are being born from the ocean (samudra is always superior and it is also salilasya madhyath) this one is symbolic and there is no doubt about it because if you just try to get the meaning, this sukta doesn’t give any explanation or meaning, but in the personality of human being, to recognize or revitalize the consciousness which is dormant, and when it is re-awakened, then most of the time, it is flowing outwards. In this way life’s transaction goes on. So this one is the rain coming from space and from that perspective, the internal thing is explained. In the future suktas it is explained that this transcendental river is born in devaloka and it flows uninterruptedly and then it re-appears svayam jaha and this river is flowing only for the ocean and Varuna is called the master and he is always watching the satya and unrutha: the truth and falsity. Such daivi descriptions are there. Samudra has been defined by Yaska Niruktha 12.10 has one of the sixteen meanings of antariksha is samudravanthi aspath apaha samudra samabhidravanthi enam apaha sa vodanthe asmin bhutani samudako bhavathi samono uthyathi va that means water is created and everything is flowing towards water. Every living entity is happy then water enters there and water is making everything wet and this one the ocean that is described here is different from the oceans of the earthly planet. Therefore one of the most important work of Vritra is to stop water flow and that means to stop flow of life. That’s symbolic meaning and therefore to control him and restrict him, that’s the main duty of the devathas or Indra specifically. In this work, the Marut devathas helped Indra. This is explained in Aitreya Brahamana 3.20 similarly in many places the Vedas glorify this. The help of Vsnu is described in previous verses and many devathas have invested their energies in Indra and that’s what is explained

The river which is flowing from the ocean, there is one very interesting thing, in earthly planet we see river flowing towards ocean. But here rivers are being born from the ocean (samudra is always superior and it is also salilasya madhyath) this one is symbolic and there is no doubt about it because if you just try to get the meaning, this sukta doesn’t give any explanation or meaning, but in the personality of human being, to recognize or revitalize the consciousness which is dormant, and when it is re-awakened, then most of the time, it is flowing outwards. In this way life’s transaction goes on. So this one is the rain coming from space and from that perspective, the internal thing is explained. In the future suktas it is explained that this transcendental river is born in devaloka and it flows uninterruptedly and then it re-appears svayam jaha and this river is flowing only for the ocean and Varuna is called the master and he is always watching the satya and unrutha: the truth and falsity. Such daivi descriptions are there. Samudra has been defined by Yaska Niruktha 12.10 has one of the sixteen meanings of antariksha is samudravanthi aspath apaha samudra samabhidravanthi enam apaha sa vodanthe asmin bhutani samudako bhavathi samono uthyathi va that means water is created and everything is flowing towards water. Every living entity is happy then water enters there and water is making everything wet and this one the ocean that is described here is different from the oceans of the earthly planet. Therefore one of the most important work of Vritra is to stop water flow and that means to stop flow of life. That’s symbolic meaning and therefore to control him and restrict him, that’s the main duty of the devathas or Indra specifically. In this work, the Marut devathas helped Indra. This is explained in Aitreya Brahamana 3.20 similarly in many places the Vedas glorify this. The help of Vsnu is described in previous verses and many devathas have invested their energies in Indra and that’s what is explained