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Line 1: − Vrttrasura (Samskrit : वृत्रासुरः) the son of Tvastr Prajapati, is an important asuric force about whom mantras are mentioned extensively in the Rig Veda. Indra, slays Vrttra with his Vajraayudha and is greatly praised for his valor and deeds in many suktas of Rig Veda. Indra as a lokapalaka 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 Vrttra came into being with the sole aim of killing Indra. + − == परिचय ||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 Vrttra in the Vedas and there is no other symbolic story as is Vrttraasura vadha or killing of Vrttra. − + − + − Vritra has been defined by Yaska as follows <blockquote>तत्को वृत्रः। मेघ इति नैरुक्ताः । त्वाष्ट्रोऽसुर इत्यैतिहासिकाः । अपां च ज्योतिषश्च मिश्रीभावकर्मणो वर्षकर्म जायते । तत्रोपमार्थेन युद्धवर्णा भवन्ति । (Nirukta 2.16)</blockquote><blockquote>tatkō vr̥traḥ। mēgha iti nairuktāḥ । tvāṣṭrō'sura ityaitihāsikāḥ । apāṁ ca jyōtiṣaśca miśrībhāvakarmaṇō varṣakarma jāyatē । tatrōpamārthēna yuddhavarṇā bhavanti । (Nirukta 2.16)</blockquote>Meaning : Nirukta defines Vrttra as the cloud, which is a water body. From the historical perspective Vrttra is Tvaashtra (the son of Tvashtra). A combination of water and lightning (electricity) gives rise to the process of rain and this process is used as a simili to describe a war. + − + − In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vrttra, the cause and consequences of the battle, has been described. + + + + + + + + + + + + + + − 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 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) </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 a battle with anyone, and even so how can any enemy match you? All those who say you fought battles are nothing but maya (illusion) for you do not have any enemies in the past? + − '''Discussion''' (Dr K L Narayanacharya's Veda Samskrita Parichaya): To consider that Vritra was in charge of one of the tribes before Aryans came to India and the fight between Vrtra and Indra — who is portrayed as the God of the Aryans viewing the entire episode from a modern historical perspective and concluding that Indra is a historical person - one should very well see these the import of these Rig Veda mantras. + + + + + − Indra, the most amazing power and energy assuming different kinds of forms for the sake of well-being of the universe, is an aspect mentioned in many places of the Vedas. Therefore the battle between Indra and Vritra is symbolically very significant and has to be seen from this perspective and not from a historic viewpoint.+ − == Vrttrasura Vadha as in Taitreya Samhita == − In '''Taitreya Samhita''' the story is mentioned in this way: Trashtra prajapathi had a son named Vishwarupa. − वि॒श्वरू॑पो॒ वै त्वा॒ष्ट्रः पु॒रोहि॑तो दे॒वाना॑मासीथ्स्व॒स्रीयोऽसु॑राणा॒न्तस्य॒ त्रीणि॑ शी॒ऱ्षाण्या॑सन्थ्सोम॒पान सुरा॒पान॑म॒न्नाद॑न॒॒ स प्र॒त्यख्षं॑ दे॒वेभ्यो॑ भा॒गम॑वदत्प॒रोख्ष॒मसु॑रेभ्यः॒ सर्व॑स्मै॒ वै प्र॒त्यख्ष॑म्भा॒गं व॑दन्ति॒ यस्मा॑ ए॒व प॒रोख्षं॒ वद॑न्ति॒ तस्य॑ भा॒ग उ॑दि॒तस्तस्मा॒दिन्द्रो॑ऽबिभेदी॒दृङ्वै रा॒ष्ट्रं वि प॒र्याव॑र्तय॒तीति॒ तस्य॒ वज्र॑मा॒दाय॑ शी॒ऱ्षाण्य॑च्छिन॒द्यथ्सो॑म॒पानम् [1] (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1) + − {|+ − |}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. 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. + − त्वष्टा॑ ह॒तपु॑त्रो॒ वीन्द्र॒॒ सोम॒माह॑र॒त्तस्मि॒न्निन्द्र॑ उपह॒वमैच्छत॒ तं नोपाह्वयत पु॒त्रम्मे॑ऽवधी॒रिति॒ स य॑ज्ञवेश॒सं कृ॒त्वा प्रा॒सहा॒ सोम॑मपिब॒त्तस्य॒ यद॒त्यशि॑ष्यत॒ तत्त्वष्टा॑हव॒नीय॒मुप॒ प्राव॑र्तय॒त्स्वाहेन्द्र॑शत्रुर्वर्ध॒स्वेति॒ स याव॑दू॒र्ध्वः प॑रा॒विध्य॑ति॒ ताव॑ति स्व॒यमे॒व व्य॑रमत॒ यदि॑ वा॒ ताव॑त्प्रव॒णम् [36] Arsheya System 4.5.36.1 and Saraswat system 1.2.4.12.1) + + + − 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 and started expanding over the entire universe. + − === Vajraayudha ===+ − आसी॒द्यदि॑ वा॒ ताव॒दध्य॒ग्नेरासी॒त्स स॒म्भव॑न्न॒ग्नीषोमा॑व॒भि सम॑भव॒त्स इ॑षुमा॒त्रमि॑षुमात्र॒व्विँष्व॑ङ्ङवर्धत॒ स इ॒माल्लोँ॒कान॑वृणो॒द्यदि॒माल्लोँ॒कानवृ॑णो॒त्तद्वृ॒त्रस्य॑ वृत्र॒त्वन्तस्मा॒दिन्द्रो॑ऽबिभे॒दपि॒ त्वष्टा॒ तस्मै॒ त्वष्टा॒ वज्र॑मसिञ्च॒त्तपो॒ वै स वज्र॑ आसी॒त्तमुद्य॑न्तुं॒ नाश॑क्नो॒दथ॒ वै तऱ्हि॒ विष्णुः॑ [37] Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2) − Vrithra means one who grows or goes in circles and Indra was unable to control the 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. Vedas describe Vajrayudha as "tapovysa vajra asit" meaning "tapasaya itself is the Vajrayudha (thunderbolt). Indra could not lift Vajrayudha and prayed to Srimahavisnu. + − अ॒न्या दे॒वता॑सी॒त्सोऽब्रवी॒द्विष्ण॒वेही॒दमा ह॑रिष्यावो॒ येना॒यमि॒दमिति॒ स विष्णु॑स्त्रे॒धात्मानं॒ वि न्य॑धत्त पृथि॒व्यां तृती॑यम॒न्तरि॑ख्षे॒ तृती॑यं दि॒वि तृती॑यमभिपर्याव॒र्ताद्ध्यबि॑भे॒द्यत्पृ॑थि॒व्यां तृती॑य॒मासी॒त्तेनेन्द्रो॒ वज्र॒मुद॑यच्छ॒द्विष्ण्व॑नुस्थितः॒ सोऽब्रवी॒न्मा मे॒ प्र हा॒रस्ति॒ वा इ॒दम् [38] (Arsheya system 4.5.36.3 and Saraswat System 1.2.4.12.3) + − Mahavisnu pleased with Indra's and prayers of other devatas, divided himself into 3 parts "विष्णु॑स्त्रे॒धात्मानं॒" Vishnus tredhatmanam. 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. + − मयि॑ वी॒र्यं॑ तत्ते॒ प्र दास्या॒मीति॒ तद॑स्मै॒ प्राय॑च्छ॒त्तत्प्रत्य॑गृह्णा॒दधा॒ मेति॒ तद्विष्ण॒वेति॒ प्राय॑च्छ॒त्तद्विष्णुः॒ प्रत्य॑गृह्णाद॒स्मास्विन्द्र॑ इन्द्रि॒यं द॑धा॒त्विति॒ यद॒न्तरि॑ख्षे॒ तृती॑य॒मासी॒त्तेनेन्द्रो॒ वज्र॒मुद॑यच्छ॒द्विष्ण्व॑नुस्थितः॒ सोऽब्रवी॒न्मा मे॒ प्र हा॒रस्ति॒ वा इ॒दम् [39] (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4) + + + − मयि॑ वी॒र्यं॑ तत्ते॒ प्र दास्या॒मीति॒ तद॑स्मै॒ प्राय॑च्छ॒त्तत्प्रत्य॑गृह्णा॒द्द्विर्मा॑धा॒ इति॒ तद्विष्ण॒वेति॒ प्राय॑च्छ॒त्तद्विष्णुः॒ प्रत्य॑गृह्णाद॒स्मास्विन्द्र॑ इन्द्रि॒यं द॑धा॒त्विति॒ यद्दि॒वि तृती॑य॒मासी॒त्तेनेन्द्रो॒ वज्र॒मुद॑यच्छ॒द्विष्ण्व॑नुस्थितः॒ सोऽब्रवी॒न्मा मे॒ प्र हा॒र्येना॒हम् [40] (Arsheya system 4.5.36.5 and Saraswat System 1.2.4.12.5) + + + + + − 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 Vritra who entered into a truce with indra. + − इ॒दमस्मि॒ तत्ते॒ प्र दास्या॒मीति॒ त्वी (३) इत्य॑ब्रवीत्स॒न्धान्तु सं द॑धावहै॒ त्वामे॒व प्र वि॑शा॒नीति॒ यन्माम्प्र॑वि॒शेः किम्मा॑ भुञ्ज्या॒ इत्य॑ब्रवी॒त्त्वामे॒वेन्धी॑य॒ तव॒ भोगा॑य॒ त्वाम्प्र वि॑शेय॒मित्य॑ब्रवी॒त्तव्वृँ॒त्रः प्रावि॑शदु॒दरं॒ वै वृ॒त्रः ख्षुत्खलु॒ वै म॑नु॒ष्य॑स्य॒ भ्रातृ॑व्यो॒ यः [41] (Arsheya system 4.5.36.6 and Saraswat System 1.2.4.12.6) + − Vritrasura said allow me to enter into your body. Indra asked him what will you do with me? Will you eat me? Vritra replied that he will become the fire in the stomach, as hunger (jataragni) in humanbeings. + − In this way Vritra entered into the body of Indra and the living entities and continues to stay in the form of hunger. He is called as भ्रातृ॑व्यो॒ brathravya and those who understand this, they will conquer hunger. + − ए॒वं वेद॒ हन्ति॒ ख्षुध॒म्भ्रातृ॑व्य॒न्तद॑स्मै॒ प्राय॑च्छ॒त्तत्प्रत्य॑गृह्णा॒त्त्रिर्मा॑धा॒ इति॒ तद्विष्ण॒वेति॒ प्राय॑च्छ॒त्तद्विष्णु॒ः प्रत्य॑गृह्णाद॒स्मास्विन्द्र॑ इन्द्रि॒यं द॑धा॒त्विति॒ यत्त्रिः प्राय॑च्छ॒त्त्रिः प्र॒त्यगृ॑ह्णा॒त्तत्त्रि॒धातो॑स्त्रिधातु॒त्वं यद्विष्णु॑र॒न्वति॑ष्ठत॒ विष्ण॒वेति॒ प्राय॑च्छ॒त्तस्मा॑दैन्द्रावैष्ण॒वद्ग ह॒विर्भ॑वति॒ यद्वा इ॒दं किंच॒ तद॑स्मै॒ तत्प्राय॑च्छ॒दृच॒ः सामा॑नि॒ यजूद्गं॑षि स॒हस्रं॒ वा अ॑स्मै॒ तत्प्राय॑च्छ॒त्तस्मा॑त्स॒हस्र॑दक्षिणम् [42] (Arsheya system 4.5.36.7 and Saraswat System 1.2.4.12.7) + − In this way because of accepting the valor of Vritra three times through Indra, Visnu is called Tridaatu. Also the special ingredient called purodasa 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. + − 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 + − There are many points here to be observed Vritra was not killed here but he was given a place in every living entity as hunger. There is an important and a very interesting understanding here. There is a concept of eternal reality here. Therefore the disturbance to the living entity is an eternal experience in this world, symbolically, hunger is the sign of dissatisfaction. Gita explains Kama esa krodha esa rajo guna samudbava mahasano mahapapma viddhy enam iha vairinam 3.37+ − == 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.+ − == Soma and Agni in Vrita’s face ==+ − Let’s describe more the killing of Vritra. Taitreya Samhita 2.5.2 explains, Trashtra prajapathi wanted a son who would kill Indra but because of some change in pronunciation, Vritra was born to be killed by Indra. This we discussed previously. One who was growing like a big sized bow, his own father supported his killing. Indra took the shelter of Prajapathi. He took blessings from him and after making the most powerful thunderbolt, he came to fight Vritra and when Vritra was facing Indra, there were 2 devaths: Agni and Soma. They prayed: Oh Indra please do not kill him because he is our residence. For this Indra said, you are mine and you should give up your different facets and come to me and I kill everyone. Everyone was offering havirbhava and yajna havribhaa was offered. Instead of thanking him they asked for some share in yajnas and Indra, he offered ekadasaka pala havirbhava on the day of paurnamasa by visualizing in the yajna. Then they couldn’t come out of the jaws, they prayed oh Indra, we have been caught in the jaws of Vritrasura, we cannot save ourselves and then Indra because of his sankalpa: resolve, he created a fever which was very cold in nature. Vritra being sick due to the fever and very exhausted and yawned very loudly and Agni and Soma suddenly they came out, suddenly Vritra’s prana and apana they gave up on him. Here Vritra’s life air is considered as pranovau dakshopanaha krituhu he is called daksha and the apana is called krituhu. daksha is expert in work. Krutu: deha samarthya. Therefore those who have lost the power of action and lack of physical strength, he is considered as dead like Vritra. Whenever performing yajna and if there is disturbance in any part of the body and if yawning happens it is called mayi daksho krito this mantra should be chanted. But one who understand this secret he doesn’t experience sheeta jvara-- cold fever. In this way Agni and Soma went inside the body of Vritra and came out. When Vritra was not willing to be killed, Indra came to kill him. − == In the clutches of Vritra, Dyava and Prithvi == − At that time Dyava and Prithvi they stopped him and explained, don’t kill him because he has covered the entire planetary system from bhumi to dyu loka. If you kill him, it’s like killing us as he took our shelter. And Indra did not agree. That time dyava and prithvi asked for benediction. Dyava requested that he should always stay with the stars and bhumi devi said I should stay with reptiles, birds, animals, lata, gulma, rivers, mountains and so many colorful items should be always available. Indra agreed to their proposals and killed Vritra on a full moon light. Vritra vadhi happens on full moon. Therefore full moon light is called vartaagni. That means the darkness which is covered that enemy has to be killed. That’s the import. − == The teja of the devathas from Vritra’s body brought by the Cows == − Then after Indra addressed Agni and Soma, he said that just like in the past you should bring havya in the yajna for us. They said, since we are stuck in the jaws of Vritra, we have lost our teja--brightness. Till we get it back, we can’t get your oblation or havishya. That time the devathas sent the gomatha to bring the teja. Because it is said gauravau sarvasya mitramiti cow is a friend of everybody, the cow agreed upon this and asked for a benediction: If she could bring the teja from the body of Vritra then what ever comes from her: the milk, ghee in that let there be the power of devathas and Indra agreed upon this and in this way the teja of Agnis in the ghee and soma’s teja in the milk and in the other ingredients, the power of devathas is hidden. This is explained by Sruthi very interestingly. − Some more Explanation: In the above description there are certain very interesting points that we should focus on. Even the devathas are stuck in the jaws of Vritrasura . There is a warning here. It shows if Vritra is allowed to grow then the consequences are negative. This is the import of the story.+ − Second important principle of Vritra’s behavior is that he destroys the splendor of those light which lights of the universe. He destroys our faith, confidence, devotion, physical strength and affection/attraction to right path, our focus, our medha shakti etc., whatever is powerful and splendorous, to destroy them that is the goal of Vritra. Even after Vrtra’s death, the impact on Agni and Soma was very powerful. One can understand how strong Vritra is? Therefore only for the cow (that means the power of the devathas that was lost) it was possible to bring back the power of Agni and Soma. So we can understand that all the power of devathas is hidden in gavya: cows. There is no limit how much one can speak about the greatness of Cow. In reality and also symbolically we have discussed the greatness of cow. We need to understand this more deeply. + − Indra created cold fever, to release Agni and Soma from the clutches of Vrtra. There is a significant point here. It appears that diseases or roga come to minimize the power of demons. By the power of the devatas, and also by the power of Visnu, Vrithra was killed. + + + − There is no contradiction to say some places Vritra was killed and in other places he had truce between indra and Vrtra decided to stay in the belly of Indra in the form of hunger. In one perspective, the battle between indra and Vritra is eternal. Therefore in that sense Vritra did not die completely. Therefore it is said he entered into Indra. Out of 100 forts, Indra destroyed 99 and 1 survived. This is what Vedas say, Rk Samhita 7.19.5. In many places Vritra has been described that out of 100 places, 99 were killed and one survived. This is described in one place: Rk Samhita 1.83.14 that means the aspect of Vritra is still there. Sometime the Vritra is described as Vritre as a she-demon. That means the sinful energy can come in any gender. From other perspective, the Rishis who have mercy of God, are able to control Vritra who is there in different form within the Rishis, according to time, place and circumstances. Therefore Vritra’s death has to happen with certain rules and limitations. That means for one person, he may be dead but for other person, he is surviving still. This is how this story has to be understood from a symbolical and deeper perspective.+ +
Indra and Vrtrasura (इन्द्रः वृत्रासुरः च) (view source)
Revision as of 14:46, 24 June 2019
, 14:46, 24 June 2019Minor editing for newsletter use
Vrtrasura the son of त्वष्ट्रः ॥ Tvashtra Prajapati, is an important asuric force who came into existence for the sole purpose of destroying Indra. Indra, slays Vrtra with his [[Vajraayudha|Vajrayudha]] and is greatly praised for his valour and deeds in many suktas of Rig Veda. Thus the enmity between Indra and Vrtrasura is present from birth of Vrtrasura. 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.
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 Vritra is most important.
== परिचयः || Introduction ==
== व्युत्पत्तिः || Etymology ==
The most important work of Indra is to stop those energies and powers which are against the flow of life or creation. 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 [[Vrtrasura (वृत्रासुरः)|Vrtra]] is the most important<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya. Part 1''. Hubli:Sahitya Prakashana.</ref>. Extensive mention of Vrtra and Indra's story is seen in vedas and vedic literature.
# Rigveda
== इन्द्रवृत्रयोः युद्धविचारः || Indra and Vrttra War Viewpoint ==
# Taittriya samhita
# Atharvaveda (अथर्ववेदः/काण्डं ६)
# Kaushitaki Brahmana (कौषीतकिब्राह्मणम्/अध्यायः १५)
# Devipurana (Skanda 6, Adhyaya 1 to 6) (देवीभागवतपुराणम्/स्कन्धः ०६/अध्यायः ०६)
# Padmapurana (पद्मपुराणम्/खण्डः २ (भूमिखण्डः)/अध्यायः ०२४)
# Brahmapurana (ब्रह्मपुराणम्/अध्यायः १७३)
# Brahmandapurana (ब्रह्माण्डपुराणम्/मध्यभागः/अध्यायः ६)
# Skandapurana (स्कन्दपुराणम्/खण्डः १ (माहेश्वरखण्डः)/केदारखण्डः/अध्यायः १७)
# Shrimad Bhagavatapurana (श्रीमद्भागवतपुराणम्/स्कन्धः ६/अध्यायः १७)
# Mahabharata
== शत्रुत्वम् ॥ Vrtrasura and Indra's Enmity ==
=== वृत्रासुरजननम् || Vrtrasura Janana ===
In '''Taittriya Samhita''' the legend is mentioned in this way: Tvashtra prajapathi had a son named Vishwarupa.<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) (Tait. Samh. 2.5.1)<ref name=":1">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) (Tait. Samh. 2.5.1)</blockquote>
{|
|}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.<ref name=":0" />
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.
=== वज्रायुधम् || Vajrayudha ===
<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 Vajrayudha is described as "tapo vy sa vajra asit" meaning "tapasaya" itself is Vajrayudha (thunderbolt)". As Indra could not lift the [[Vajraayudha|Vajrayudha]]''',''' he prayed to Sri MahaVishnu.<blockquote>विष्णुरन्या देवतासीत्सोऽब्रवीद्विष्णवेहीदमा हरिष्यावो येनायमिदमिति स विष्णुस्त्रेधात्मानं वि न्यधत्त पृथिव्यां तृतीयमन्तरिक्षे तृतीयं दिवि तृतीयमभिपर्यावर्ताद्ध्यबिभेद्यत्पृथिव्यां तृतीयमासीत्तेनेन्द्रो 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.<ref name=":0" /><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.
=== वृत्रासुरवधः ।। Vrtrasura Vadha ===
In Taittriya Samhita and Shatapata Brahamana the details of the battle between Indra and Vrtra, the cause and consequences, have been described.
Many Rig Veda suktas (1.80, 1.32) glorify the war of Indra against Vrtrasura. Indra's power and strength in wielding the Vajrayudha is beautifully described in these mantras.
Indra and Vrtrasura's war is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9)<ref>www.vcscsd.org/content/balabhavan/18-Puranas.pdf</ref>. The preparation of Vajrayudha by Visvakarma from the bones of [[Dadhichi (दधीचिः)|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 Vrtrasura.
== इन्द्रवृत्रयोः युद्धविचारः || Indra and Vrtra War Viewpoint ==
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 || 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>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" />.
'''क्षुद्रोगौ कामक्रोधौ || Kama and Krodha'''
Shrimad Bhagavad Gita<ref>https://sanskritdocuments.org/doc_giitaa/bhagvadnew.html?lang=sa</ref> explains <blockquote>काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ (Bhag. Gita. 3.37)</blockquote><blockquote>kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ । mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥ (Bhag. Gita. 3.37)</blockquote>Meaning : Bhagavan explains 'Kaama (Desire) and Krodha (wrath or anger) arise from Rajoguna. They are all-consuming, all-polluting, know that they are one's greatest enemy.' Here Bhagavan explains about the sins and delusions.
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 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" />.
=== प्रकृतिप्रतीतिविचारः || Natural Phenomenon ===
Many definitions as per Nirukta (10.8) <ref>Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10])</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. Nirukta also mentions thus
अपां च ज्योतिषः च मिश्रीभावकर्मणः वर्षकर्म जायते । rains occur due to the interrelated activities of water and sun (Niru. 2.16)<ref>Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref>
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) and the story Maruts (as given in Ramayana and Vishnu Purana) that clearly refers to the natural phenomenon of rains and cyclones. The concept is extended to how lightning (Vajrayudha the lighting bolt) can be used to pierce through the strong circling winds (Vrtra) and clouds (Indra's strength) and control cyclones.
'''Rigveda (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 Vajrayudha (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 Vajrayudha 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.
'''Marut Ganas'''
The legend of Marutganas are also symbolic of how Indra controls the rain causing winds by using his Vajrayudha. The origin of मरुद्गणाः || Marutganas (Maruts are Vaayu devatas of Cosmic Air divisions) has been given in Ramayana (Bala. Kand. 47.1 to 7)<ref>http://valmikiramayan.net/utf8/baala/sarga47/bala_47_frame.htm</ref> as follows <blockquote>सप्तधा तु कृते गर्भे दितिः परम दुःखिता | सहस्राक्षम् दुराधर्षम् वाक्यम् स अनुनया अब्रवीत् || १-४७-१ (Valm. Rama. 1.47.1)</blockquote><blockquote>saptadhā tu kr̥te garbhe ditiḥ parama duḥkhitā | sahasrākṣam durādharṣam vākyam sa anunayā abravīt || 1-47-1 (Valm. Rama. 1.47.1)</blockquote><blockquote>प्रियम् त्वत् कृतम् इच्छामि मम गर्भ विपर्यये | मरुताम् सप्त सप्तानाम् स्थानपाला भवन्तु ते || १-४७-३ (Valm. Rama. 1.47.3)</blockquote><blockquote>priyam tvat kr̥tam icchāmi mama garbha viparyaye | marutām sapta saptānām sthānapālā bhavantu te || 1-47-3 (Valm. Rama. 1.47.3)</blockquote><blockquote>वात स्कंधा इमे सप्त चरन्तु दिवि पुत्रक | मारुता इति विख्याता दिव्यरूपा मम आत्मजाः ||१-४७-४ (Valm. Rama. 1.47.4)</blockquote><blockquote>vāta skaṁdhā ime sapta carantu divi putraka | mārutā iti vikhyātā divyarūpā mama ātmajāḥ ||1-47-4 (Valm. Rama. 1.47.4)</blockquote>Summary : Diti highly anguished by the destruction of the embryo, in her womb, requests Indra to accept the 7 Maruts so formed as his followers and be granted a place in the devas as वातस्कंधाः or presiding deities of the 7 cosmic air divisions.
=== 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 Vrtra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.<ref name=":0" /> 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 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 Vajrayudha 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 ===
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 ==
Rigveda mantras of 1st Mandala - 32 Sukta<ref name=":2" />
इन्द्र॑स्य॒ नु वी॒र्या॑णि॒ प्र वो॑चं॒ यानि॑ च॒कार॑ प्रथ॒मानि॑ व॒ज्री । अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ प्र व॒क्षणा॑ अभिन॒त् पर्व॑तानाम् ॥१
अह॒न्नहिं॒ पर्व॑ते शिश्रिया॒णं त्वष्टा॑स्मै॒ वज्रं॑ स्व॒र्यं॑ ततक्ष । वा॒श्रा इ॑व धे॒नव॒: स्यन्द॑माना॒ अञ्ज॑: समु॒द्रमव॑ जग्मु॒राप॑: ॥२
वृ॒षा॒यमा॑णो ऽवृणीत॒ सोमं॒ त्रिक॑द्रुकेष्वपिबत् सु॒तस्य॑ । आ साय॑कं म॒घवा॑दत्त॒ वज्र॒मह॑न्नेनं प्रथम॒जामही॑नाम् ॥३
यदि॒न्द्राह॑न् प्रथम॒जामही॑ना॒मान्मा॒यिना॒ममि॑ना॒: प्रोत मा॒याः । आत् सूर्यं॑ ज॒नय॒न् द्यामु॒षासं॑ ता॒दीत्ना॒ शत्रुं॒ न किला॑ विवित्से ॥४
अह॑न् वृ॒त्रं वृ॑त्र॒तरं॒ व्यं॑स॒मिन्द्रो॒ वज्रे॑ण मह॒ता व॒धेन॑ । स्कन्धां॑सीव॒ कुलि॑शेना॒ विवृ॒क्णाऽहि॑: शयत उप॒पृक् पृ॑थि॒व्याः ॥५
अ॒यो॒द्धेव॑ दु॒र्मद॒ आ हि जु॒ह्वे म॑हावी॒रं तु॑विबा॒धमृ॑जी॒षम् । नाता॑रीदस्य॒ समृ॑तिं व॒धानां॒ सं रु॒जाना॑: पिपिष॒ इन्द्र॑शत्रुः ॥६
अ॒पाद॑ह॒स्तो अ॑पृतन्य॒दिन्द्र॒मास्य॒ वज्र॒मधि॒ सानौ॑ जघान । वृष्णो॒ वध्रि॑: प्रति॒मानं॒ बुभू॑षन् पुरु॒त्रा वृ॒त्रो अ॑शय॒द्व्य॑ व्य॑स्तः ॥७
न॒दं न भि॒न्नम॑मु॒या शया॑नं॒ मनो॒ रुहा॑णा॒ अति॑ य॒न्त्याप॑: । याश्चि॑द् वृ॒त्रो म॑हि॒ना प॒र्यति॑ष्ठ॒त् तासा॒महि॑: पत्सुत॒:शीर्ब॑भूव ॥८
नी॒चाव॑या अभवद् वृ॒त्रपु॒त्रेन्द्रो॑ अस्या॒ अव॒ वध॑र्जभार । उत्त॑रा॒ सूरध॑रः पु॒त्र आ॑सी॒द् दानु॑: शये स॒हव॑त्सा॒ न धे॒नुः ॥९
अति॑ष्ठन्तीनामनिवेश॒नानां॒ काष्ठा॑नां॒ मध्ये॒ निहि॑तं॒ शरी॑रम् । वृ॒त्रस्य॑ नि॒ण्यं वि च॑र॒न्त्यापो॑ दी॒र्घं तम॒ आश॑य॒दिन्द्र॑शत्रुः ॥१०
दा॒सप॑त्नी॒रहि॑गोपा अतिष्ठ॒न् निरु॑द्धा॒ आप॑: प॒णिने॑व॒ गाव॑: । अ॒पां बिल॒मपि॑हितं॒ यदासी॑द् वृ॒त्रं ज॑घ॒न्वाँ अप॒ तद् व॑वार ॥११
अश्व्यो॒ वारो॑ अभव॒स्तदि॑न्द्र सृ॒के यत् त्वा॑ प्र॒त्यह॑न् देव एक॑: । अज॑यो॒ गा अज॑यः शूर॒ सोम॒मवा॑सृज॒: सर्त॑वे स॒प्त सिन्धू॑न् ॥१२
नास्मै॑ वि॒द्युन्न त॑न्य॒तुः सि॑षेध॒ न यां मिह॒मकि॑रद् ध्रा॒दुनिं॑ च । इन्द्र॑श्च॒ यद् यु॑यु॒धाते॒ अहि॑श्चो॒ताप॒रीभ्यो॑ म॒घवा॒ वि जि॑ग्ये ॥१३
अहे॑र्या॒तारं॒ कम॑पश्य इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । नव॑ च॒ यन् न॑व॒तिं च॒ स्रव॑न्तीः श्ये॒नो न भी॒तो अत॑रो॒ रजां॑सि ॥१४
इन्द्रो॑ या॒तोऽव॑सितस्य॒ राजा॒ शम॑स्य च शृ॒ङ्गिणो॒ वज्र॑बाहुः । सेदु॒ राजा॑ क्षयति चर्षणी॒नाम॒रान् न ने॒मिः परि॒ ता ब॑भूव ॥१५
== References ==
<references />
[[Category:Devatas]]
[[Category:Asuras]]