Gajendra Moksha (गजेन्द्रमोक्षः)

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The Bhagavata Purana in Adhyaya 7 of the 2nd Skandha enumerates in brief the incident of Gajendra moksha which is as follows :

Once, the king of Elephants was distressed due to his leg being caught by an extremely powerful crocodile in a lake. He immediately plucked a lotus and held it out in his trunk as an offering and called out to Lord Vishnu. The Lord too, hearing the appeal of his devotee rushed to his aid mounted on Garuda. He then cut asunder the jaw of the crocodile with his weapon, the Sudarshana Chakra and dragged the elephant out by the trunk. This episode of Lord Vishnu’s grace towards his devotee, the lord of the elephants, is referred to as Gajendra moksha. It is said that,

अन्तः सरस्युरुबलेन पदे गृहीतो ग्राहेण यूथपतिरम्बुजहस्त आर्तः ।

आहेदमादिपुरुषाखिललोकनाथ तीर्थश्रवः श्रवणमङ्गलनामधेय ॥ १५ ॥

श्रुत्वा हरिस्तमरणार्थिनमप्रमेयः चक्रायुधः पतगराजभुजाधिरूढः ।

चक्रेण नक्रवदनं विनिपाद्य तस्माद् धस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥ १६ ॥

antaḥ sarasyurubalena pade gr̥hīto grāheṇa yūthapatirambujahasta ārtaḥ ।

āhedamādipuruṣākhilalokanātha tīrthaśravaḥ śravaṇamaṅgalanāmadheya ॥ 15 ॥

śrutvā haristamaraṇārthinamaprameyaḥ cakrāyudhaḥ patagarājabhujādhirūḍhaḥ ।

cakreṇa nakravadanaṁ vinipādya tasmād dhaste pragr̥hya bhagavān kr̥payojjahāra ॥ 16 ॥

The story is further elaborated in the 2nd Adhyaya of the 8th Skandha as follows:

गजेन्द्रस्य निवासः ॥ Gajendra's abode

Chapter 2: The Crisis of the Elephant Gajendra

S'rî S'uka said: 'Oh King, there was a very big mountain countless miles high, known as Trikûtha ['three peaks']. It was surrounded by an ocean of milk [or plant-juice see 5.20: 18]. (2-3) With its three peaks full of silver, iron and gold in its circumference being as wide as it was long, it, as an island, lush with trees, creepers and shrubs and the sounds of waterfalls, stood radiant against the sky in every direction, with even more peaks on all sides containing precious stone and minerals. (4) At its foot, being washed by the waves of the sea all around, the earth had turned dark green from green emerald stones. (5) The souls of perfection, the venerable souls, the heavenly singers, the souls of knowledge and the great souls of the world of snakes, the souls of a superhuman nature and the dancing girls, enjoyed it in the valleys there to be engaged in pastimes. (6) The caves there resounded with the sounds of singers, that made the stout lions enviously roar for a mate. (7) The dales harbored great numbers of all thinkable jungle animals and the gardens, that were tended by the enlightened souls living there, were beautifully decorated with all types of trees and chirping birds. (8) In the rivers and lakes filled with crystal clear water, the damsels of the godly souls were bathing who, [entering the water] at the sand banks glittering with gems, enriched the air and the water with the fragrance of their bodies.  (9-13) In one valley there was a garden of the great soul, the mighty personality of Varuna, that was named Ritumat. It was a sporting place of the Sura ladies that everywhere, to honor the divinity, was most beautifully tended with flowers and fruits and mandâra and pârijâta, pâthala, as'oka and campaka trees. There were fruits like cûtas, piyâlas, panasas, mangoes, âmrâtakas, kramukas and pomegranates as also coconut and date trees. One found there madhukas, palm trees, tamâlas, asanas, arjunas, arishthas, udumbaras, plakshas, banyans, kims'ukas and sandelwood trees as also picumarda flowers, kovidâra fruits, sarala- and sura-dâru trees, grapes, sugar cane, bananas, jambu, badarî, aksha, abhaya and âmalakî fruits. (14-19) In that garden there was a very large lake, full of shining golden lotuses, surrounded by bilva, kapittha, jambîra, bhallâtaka and other trees. Next to the great beauty of the kumuda, kahlâra, utpala and s'atapatra flowers, the intoxicated bees were humming around accompanied by the most melodious songs of the birds. It was crowded with swans and kârandavas, cakrâvakas, flocks of water chickens, koyashthis and dâtyûhas who all made their noises. The water, surrounded by kadamba, vetasa, nala, nîpa and vañjulaka flowers, agitated by the movements of the fish and tortoises, stirred the lotuses, so that the pollen falling from them covered the surface. The trees growing on the banks, like kundas, kurubakas, as'okas, s'irîshas, kûthajas, ingudas, kubjakas, svarna-yûthîs, nâgas, punnâgas, jâtîs, mallikâs, s'atapatras, mâdhavî-latâs, jâlakâs and others, adorned the place [bearing  fruits and flowers] abundantly during all seasons.

गजनक्रयुद्धम् ॥ Battle between Elephant and Crocodile

(20) The leader of the elephants, who in the company of his wives lived in the forest, one day wandered around on that mountain and [searching for water] broke through many thickets full of thorns, creepers and all kinds of trees and plants. (21) Just his smell was enough to make all the lions and other beasts of prey, the other elephants, the rhinoceroses, big snakes and the white and black camarî deer flee in fear. (22) By his mercy the foxes, boars, buffaloes, bears, porcupines, gopucchas and other deer, wolves, monkeys and small animals like rabbits and such, could freely roam without fear. (23-24) Dripping from his temples and agitated [in musth] he, surrounded by intoxicated, drinking bees and followed by the other he and she elephants and the young in their midst, made the earth all around the mountain tremble. From a distance smelling the water with the pollen of the lotus flowers carried by the breeze he, with his thirsty company and his vision clouded under the influence, hurried for the bank of that lake. (25) Entering its pellucid, cool water he with his trunk drank his fill from the nectarean lotus pollen mixture, took a good bath and was thus relieved of all fatigue. (26) Drawing the water with his trunk and spraying it over him, he inspired his wives and children also to take a bath and drink. Thus being engaged he, like a concerned householder being overly attached to his family, took under the control of the deluding material world, no heed of any possible danger. (27) Then the lot fell to him that his foot, oh King, right there was caught by a mighty and angry crocodile. The elephant thereupon with all his strength strenuously tried to get out of this dangerous position. (28) When the wives saw that their leader was suddenly attacked and captured, they in shock started to lament. But the other elephants trying to free him from behind, were equally helpless. (29) While the elephant and the crocodile this way were fighting, pulling one another in and out of the water, a thousand years passed in which they both stayed alive. That, oh King, was a thing the immortal souls considered most wonderful. (30) Gajendra, the elephant king, in the period thereafter more and more lost his strength because of the fatigue of having fought so long against being pulled into the water. The crocodile by contrast, was at home in the water and became more frantic, strong and powerful over the years.

गजेन्द्रस्य शरणागतिः ॥ Complete surrender of Gajendra

(31) When Gajendra saw that his life was in danger and that he, by the will of providence, could not free himself from this helpless condition, he thought for a long time and reached the following conclusion: (32) 'Neither all these relatives can deliver me from my distress, nor can I as an elephant expect to be freed by my wives from this fate of being captured tightly by the crocodile [of passion]. I, just like anybody else, therefore have to take shelter of Him who is the transcendence and the refuge of the most exalted souls [compare 7.9: 18]. (33) He, the Lord, protects anyone who is of surrender. He protects those who are afraid of death against the so very strong serpent of time that chases someone endlessly with its terrifying force [see B.G. 11: 32]. I surrender to Him, who is the refuge and for whom even death flees away.'

(25) I do not want to live like this in the world. What is the use of this captivation from within and from without in being born as an elephant? I do not want the misery and destruction because of the time factor. I want to be liberated from that covering of my spiritual existence [see also 1.2: 3, 6.15: 16]! (26) I bow down before the transcendental shelter, the unborn Absolute Spirit who created the universe, who is the universe and who is beyond the universe, who is the knower of the universe and the soul of the universe. (27) The devotees and ascetics who with yoga subdued their karma, see Him, the Lord of Yoga, clearly in their hearts. I offer Him my obeisances. (28) My respects again and again for You, the force of whose threefold energy is formidable, You, the intelligence of the completeness, the Lord of all qualities who shelters the surrendered souls and whose [deluding] potency [of mâyâ] is difficult to overcome [see B.G. 16: 21], You who are unattainable for those on the path of poor sense control. (29) I seek my refuge with Him, the Supreme Lord whose glories are unfathomable, whose Self is not known by the common man and by whose forces and intelligence I have been defeated.'

गजेन्द्रस्य भगवद्स्तुतिः ॥ Stotra by Gajendra

Chapter 3: Gajendra's Prayers of Surrender

(1) The son of Vyâsa [S'uka] said: 'With that decision he [Gajendra], led by his intelligence, focussed his mind on his heart by reciting a supreme prayer he had practiced in a previous birth [see also B.G. 6: 43-44]. (2) S'rî Gajendra said: 'My obeisances unto the Supreme Godhead who moves this materially controlled existence to consciousness, let me meditate on Him, the original person, the transcendental Lord who is the root cause.  (3) The universe rests in Him, exists because of Him and originates from Him, I surrender to Him, that independent Godhead who is our cause and who is transcendental to us. (4) He who from His own energy expanded this cosmic manifestation that sometimes is manifest and sometimes is not visible, in both cases oversees all and everything as the witness. I beg that root Soul, the Supreme Transcendence of the beyond, to protect me! rî S'uka said: '(5) When in due course of time everything in this world has come to naught, when 5.20: 18all the worlds and all their maintainers and directors and everythingthat was active, has ended, there is a dense and deep darkness, above and beyond which He, the Almighty One, is radiating. (6)5.20: 18When a dancer dances it is difficult to understand the different forms he represents. The same way the gods, the sages and the common creatures cannot understand His movements or express them in words. May He who is so hard to grasp give me protection. rî S'uka said: '(7) The Lord of those who long to see His all-auspicious lotus feet, of those who are free from all attachment, of the great sages who faultless in the forest, highly elevated above the material world practice their vows in accordance with the different spiritual positions in life [the âs'ramas], the Lord of those who are equal and friendly towards all, He is my destination.rî S'uka said: '(8-9) He who is without birth has no karma, no name or a form, and is free from [the basic material] qualities and from faults. He who is the destruction and the creation of this cosmic manifestation, nevertheless by His own potency occasionally engages in [personal] activities [as an avatâra]. I offer Him my respects, the transcendental Lord, the Controller, the Supreme Brahman of unlimited potency, who without a form has assumed forms and performed so many wonderful activities. (10) I offer Him my obeisances who is the enlightenment of the soul, the witness present within all, the Supreme Self, Him who defies description and is beyond the mind and even consciousness. (11) For Him who, by learned souls free from material desires, [in devotion] can be reached through the mode of goodness, for the master of emancipation and salvation and bestower of happiness, there is my respectful reverence. (12) I offer my obeisances to the Lord of Peace, the Lord of Equilibrium, who free from the modes assumes the form of the modes in a dangerous or animal appearance [like with Nrisimha and Varâha]. I dedicate my prayers to the Lord of the diversity of spiritual knowledge. (13) My respects for the knower of the field [see B.G. 13: 1-5], for You the superintendent of all, the witness and the Original Person who are the primal source. You, the origin of the material creation, I offer my obeisances.Trî S'uka said: '(14) You are the one whom I respect because You oversee the motives of the senses. You are the source of all forms of belief concerning the apparent reality that one takes for real because it is a reflection of You. With respect for that reflection my reverence for You. (15) I offer You, the causeless supreme cause of all, my obeisances. You who are the miraculous root cause of all, the science of the sacred tradition and the great ocean, I honor, You the granter of liberation and the shelter of the transcendentalist. (16) I honor Him who is the fire of consciousness hidden in the wood of the modes of nature, Him whose [creative] spirit spurs into action when nature loses its equilibrium, Him who personally reveals Himself to those who gave up on the formal approach because of their spiritual understanding. (17) I offer my obeisances to Him, the immaculacy of infinite mercy, who releases a surrendered animal like me from being entangled. You, the Supreme Unlimited Lord, He who is celebrated as the direct witness within, You who are ever attentive by a single part of Your self [the Paramâtmâ, see also B.G. 10: 42], I offer my respects. (18) You are difficult to attain for everyone who is [overly] attached to his mind and body, to his offspring and relatives, to his home, wealth and support. But for those liberated souls who [absorbed in the soul] are not disturbed by the modes of nature, You are present in the core of the heart [see B.G. 6: 47]. I offer You, on whom one always meditates, You, the reservoir of all spiritual knowledge, You, the Supreme Lord and Controller, my respects. (19) They who desire dharma, artha, kâma andmoksha [the regulation of their civil virtue] worship Him and thus succeed in attaining their desired objective, not to mention other benedictions; He even endows one with an immortal [spiritual] body. May His unlimited mercy bring me salvation [see also 2.3: 10 en 7.9: 27]. (20-21) They who are fully surrendered to the Supreme Lord are, by reciting and hearing about His all-auspicious, wondrous activities, immersed in an ocean of transcendental bliss. With no other but Him as their purpose in life, they do not desire any [other] benediction. He, the eternal and Absolute Spirit of transcendence, the Supreme Master of all great personalities, the unseen Soul above and beyond all who in yoga can be reached [by devotional service] is, because of His subtle and elusive nature, out of reach of the senses. Him the unlimited, all-inclusive origin I worship. (22-24) The different moving and unmoving entities, the Vedic knowledge, the gods, Brahmâ and the souls belonging to him, as also His less important expansions, were created by the Lord with all their names and forms. Just like sparks that emanate from, and merge with, the fire and rays of light that emanate from and dissolve in the sun, there are similarly, time and again, the manifestations from the basic qualities of nature of creations and creatures of intelligence and mind, senses and [of the gross and subtle aspect] of the body, that as parts and parcels repeatedly originate from, and merge again with, the Lord. He, [that fire,] is neither a demigod nor a demon, neither a human being nor an animal, He is neither feminine nor masculine, neither neuter nor another kind of creature. He is not the fruitful action nor the mode of nature, neither the manifest nor the non-manifest; He is the conclusion of the exclusion [of this or that, of neti neti, see also 7.7: 23]. All hail to Him, the One Unlimited!

भगवदनुग्रहः ॥ The Lord's Grace

(30) S'rî S'uka said: 'Since he with this description was not directed at any particular personal appearance, Gajendra was not approached by any of the diverse appearances of Brahmâ's independent demigods. Instead of that choice of gods the Lord in person appeared, because He stands for the complete of them [compare B.G. 7: 20-23 and 9: 23; 4.31: 14]. (31) Hearing his prayer the Lord of all worlds, who understood his plight, then came as fast as He could, together with the denizens of heaven whorî S'uka said: ' offered their prayers. Carried by Garuda and equipped with His disc and other weapons, He soon arrived where Gajendra was situated.(32) The moment he, who in the water so violently was captured and was suffering, saw the Lord on the back of Garuda with His disc raised in the sky, he lifted his trunk while holding a lotus flower and uttered with difficulty: 'Oh Nârâyanarî S'uka said: ', Teacher of Completeness, oh Supreme Lord, You I offer my obeisances.' (33) Seei5.20: 18ng him in pain, the Unborn One, so full of mercy, alighted immediately and saved him with His disc, before the eyes of all the godly souls present, by severing the snout from the crocodile’s trun5.20: 18k and pulled Gajendra out of the water.'

नक्रशापविमोचनम् ॥ Crocodile's Shapa Vimochana

Chapter 4: Gajendra Returns to the Spiritual World

(1) S'rî S'uka said: 'Thereafter [when Gajendra was freed] the gods, the rishis and the heavenly singers headerî S'uka said: 'd by Brahmâ and S'iva, showered flowers to praise that accomplishment of the Lord. (2) The sky vibrated because of the kettledrums, the Gandharvas sang and danced and the saints, the venerable souls and perfected souls offered prayers to the Supreme Personality of Godhead. (3-4) That very moment the crocodile assumed the most wonderful form of Hûhû, the best of the Gandharvarî S'uka said: 's who, now that he was freed from arî S'uka said: ' curse pronounced by sage Devala, with his head bowed down began to offer his obeisances to the Supreme Eternal Master Hailed in the Verses and thereafter chanted the glories of His transcendental pastimes and qualities. (5)5.20: 18Enjoying the Lord’s grace, he circumambulated Him while offering his resperî S'uka said: 'cts, whereupon he, being freed from all sin, before the eyes of everyone returned5.20: 18 to his abode.

मोक्ष5.20: 18प्राप्तिः ॥ Attainment of Moksha

(6) Gajendra was because of the touch of the Supreme Lord instantly freed from the ignorance of his state of bondage and acquired the form5.20: 18 of the Lord with four arms and yellow garments [sârûpya-mukti, see also 3.29: 13].

(13) After the Lord of the Lotus navel thus had delivered the king of the elephants and He for His wonderful deeds was praised by the Gandharvas, the perfected souls arî S'uka said: 'nd the sages, he [after first having given a declaration] returned to His heavenly abode sitting on the back of Garuda, in the company of him [Indradyumna] who was awarded the position of being His associate.

गजेन्द्रस्य पूर्वजन्म शापं च ॥ Previous birth and Curse on Gajendra

(7) In his former life he had been born as the best of Dravida-des'a, the 5.20: 18king of Pândya. Known rî S'uka said: 'as Indradyumna he swore by Vishnu as his ultimate refuge. (8)[In that life] he, when the time to do penance had arrived, with the greatest care had taken th5.20: 18e vow of sTrî S'uka said: 'ilence and performed, with matted lo5.20: 18cks, his austerities in Kulâcala [the Malaya hills] where he had his âs'rama. One day worshi5.20: 18ping the Infallible Lord, he was immersed in his love for the Supreme Controller. (9) 5.20: 18The renown Âgastya, surrounded by his disciples, then on his own initiative arrived there and saw him sitting silently alone in meditation without offering him a respectful welcome. The rishi got very angry about it. (10) He then cursed him by saying: 'This degraded sou5.20: 18l, so unfriendly and indifferent of mind, despises [me as] a brahmin. May he enter darkness, as a dull-minded elephant.'

(11-12) S'rî S'uka said: 'After thus condemning him, the5.20: 18 so very powerful Âgastya departed together with his associates, oh King, leaving Indradyumna thinking that to be cursed as a king because of his past deeds was his fate. When he got born as an elephant the remembrance of his identity was lost, but because he worshiped the Lord by offering prayers, he nevertheless in that elephant's body managed to remember [his past devotion].

गजेन्द्रोपाख्यानस्य फलश्रुतिः ॥ The Frui5.20: 18ts of listening to this Incident

(14) What I have described to you, oh great King, concerning the belief in Lord Krishna that delivered King Gajendra, pTrî S'uka said: 'romotes those who hear about it to the heavenly spheres and increases t5.20: 18heir reputation. It takes away the darknes5.20: 18s of the immorality of Kali-yuga [see 1.17: 24-25] and puts an end to bad dreams, oh best of the Kurus. (15) In order to find peac5.20: 18e in the morning after waking up from unpleasant5.20: 18 dreams, twice-born souls, who are motivated for this blessing, rise early, purify themselves and faithfully chant this story.

(16) This is what the All-pervading Great Lord, being pleased, in the presence of everyone said to 5.20: 18Gajendra, oh best of the Kuru dynasty. (17-24) The Supreme Lord said: 'They will be delivered from all their5.20: 18 worries who, when they get up at the end of the night, by carefully concentrating their minds remember My forms - the forms of Me and you, the forms of the lake, this hill, thes5.20: 18e caves and gardens, those of the cane and the bamboos, the groups of trees, these peaks and the abodes of Me as also those of Lord Brahmâ and Lord S'iva; this ocean of milk, this white island with its brilliant luster so dear to Me, My S'rîvatsa mark, Kaustubha jewel, [Vaijayantî] garland, Kaumodakî club, Sudars'ana disc and Pâñcajanya conch; Garuda, Ananta 5.20: 18S'esha, My subtle plenary portion t5.20: 18he Goddess of Fortune, all who depend on Me, Lord Brahmâ, Nârada rishi, S'iva and Prahlâda; My Matsya incarnation, Kûrma, Varâha, the other ava5.20: 18târas and the countless number of all My au5.20: 18spicious deeds; the deities of the sun5.20: 18, the moon and the fire, the Omkâra mantra, the Absolute Truth and that what is not manifest [of the universe]; the cows, the brahmins, the eternal dharma, the daughters of Daksha, the dutiful wives of the moon god and Kas'yapa, as also the Ganges, the Sarasvatî, the Nandâ and the Yamunâ, Airâvata [Indra's elephant], Dhruva, the seven so very pious sages and the human beings. (25) My best one, they who offer Me prayers this way when they rise a5.20: 18t the end of the night, I wi5.20: 18ll grant the eternal destination when they expire their last breath.'