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| − | == The deep Meaning of Indra ==
| + | 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. |
| − | Every devatha is an aspect of the paramatma—a small aspect of the paramatma “sa atma anganyanya devatha ha” Sruthi vakya explains all the devathas are antaryami. Or the paramatma of all the devathas is one person. This we discussed in Volume 1 Chapter: Dev and Devathas. Previously we discussed how Varuna was also one limb of that paramatma and we discussed his greatness also. In the Vedic literature, Indra has a very significant position. In life, there is a continuous battle between devathas and asuras and Indra stands as the leader of devathas. This aspect of the lord –the Indra –is described in Vedas in many places. Of all the demons that Indra fights, their names are given as Vritra, Namuchi, Sushnaha, Samabara, Hegrew, Thuni, Chumuri, Varchi. We will understand the significance of these names. Let’s try to understand the meaning of Indra. As Yaska in his Nirukthi with many etyomological meaning explains 10.8
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| − | * Iran dranathi ithiva
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| − | * Iram dadathi ithiva
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| − | * Iram dadhathi itiva
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| − | * Iram dharayathi ithiva
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| − | * Iran dharayathi ithiva
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| − | * Indhave dravathi ithi va
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| − | * Ido ramatha ithiva
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| − | * Inde bhutani ithi va
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| − | * Tadath denam pranai samanthas tanindrathvam iti vijnayathe
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| − | * Idam grinaditya grayanaha
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| − | * Idam darhsantahiday pamanyavaha
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| − | * Indayathe vai srava karmanaha
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| − | * Inshatrunam daravathyiva dhravayithava udarayatava janma iti
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| − | 2) Explanation as follows: Root word of dhra means to pierce or crack. Ira means grain or rice. That means one who pierces the clouds and then he supplies water for the growth of plant. In that sense Indra word or another meaning is that he is the one who makes the prithvi(earth) pierce and crops grow and provides grains. This his function. Megha or clouds are the secret place for nourishing the plants. In one sense, water is also grain. The clouds they are the personification of selfish travelling, and Indra, he pierces them and cuts them and then for the sake of benefitting society he allows the water to flow in. That is the responsibility of Indra. In elaborate or symbolic meaning: one who pierces or cuts through the selfish power for the sake of loka kalyana, for the loka sangraha, he benefits. In the beginning season of the rainy season, we see the colorful rumbling of cloud and creating electricity. This is nothing but beautiful interaction or transaction of Indra. These activities are eternally happening within our system and to see them externally is only symbolic.
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| − | 3) To provide grains through rains is another business of Indra and therefore he pierces or breaks the clouds. Therefore for the sake of the body and another transaction in this world, supplying grains at right time, is another responsible of Indra.
| + | == परिचयः || Introduction == |
| | + | 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 |
| | + | # 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> |
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| | + | |}Once the purohit of the devathas, Brihaspati, being angry, left his priestly work and so the devathas invited Vishwarupa as their priest. Vishwarupa also known as Trisiras was favorable to the asuras. Therefore, without the knowledge of devatas, he offered the havishya (oblations) to the asuras which belonged to devatas.<ref name=":0" /> |
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| − | 4) Dha root word means to supply or nourish. Because Indra pours rain water in the form of plants and he provides food. | + | 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. |
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| − | 5) For grains to grow in the form of plants, the earth has to be very favorable, when the bhumi devi becomes coarse and hard, then agriculture is not possible. Therefore then when the farmer using his acts he tills the land when the sickle pierces the land that is the nature and arrangement of lord “iram utpadayatum karshaka mukhe kena bhumi vidarayati iti indrayaha” Sayana Acarya explains for the sake of bhumi, Indra he creates dharma and through the farmer he protects it.
| + | 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. |
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| − | 6) Till now we understood or we explained how grains are grown through the piercing of clouds, giving us the rains, nourishing the plant, and then with our sickle we make land fertile—we described all these, next we will describe when the plant starts growing, to protect the plant from destruction is also the responsibility of Indra. Sayana Acarya in his Niruktha, he explains “purvaktha poshana mukhena iran dharayati vinasaraityena stapayathi iti indraha” these are the descriptions of lord who appears in some aspects of Indra
| + | 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. |
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| − | 7) Another responsibility of Indra is described. Indu means he appears Brahmanandas, personified Soma deva. In yajna bhumi he appears in the form of Soma rasa. Indra comes looking for Soma rasa and then he would like to come back to the battle field “induhu somavalli rasaha tadartham yaga bhumau dhravathi davathi it indraha” Sayana Acarya explains in this way when we invite the brahma nishta bhagavan then immediately he comes running with great affection.
| + | 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. |
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| − | 8) One who is happy by drinking soma rasa. “indau yadokthe some ramati kridethi it indra” That is what Sayana explains, Bhagavan is Ananda maya. Taitreya Sruthi also explains this: This ananda or happiness is not mundane. Its “aprakritha” Taitreya Sruthi says this: This happiness is not prakritha or material, it is always flowing and nothing becomes disfigured.
| + | 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" />. |
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| − | Indra word also means light or to lit up. That means one who enters into every living entity and as a consciousness, he becomes a holder and gives the power for everyone to perform their activities, who is different from the inert matter, he is the one who lights them up. In this way the very paramatma or bhagavantha has become Indra. “bhutani prani dehani inhe jiva chaitanya rupena anthaha pravishya deepayanth indrah” Sayana explains during the time of annihilation the inert matter and the moving living entities they enter into the garbha of Hiranya as a small in a more subtle form just like in a goldmine, a gold particle is mixed with soil and becomes difficulty to separating them. In such condition out of karunya or kripa, the lord out of his great mercy he sees “saikshata” “ tat shrishtava tadanu pravishya” the lord with the instrument and the body he enters in that body as antaryami paramtama and allows the living entities to function the way they are supposed to function, while he is the holder. This famous principle of Veda is explained in this order.
| + | '''क्षुद्रोगौ कामक्रोधौ || Kama and Krodha''' |
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| − | Indra who is the actual paramatma, he is achieved by the Rishis by the process of Prana and Apana vayu, with the power of speech by yoga marga, saha yoga, with meditation, allow him to be illuminated in their heart, hence and therefore Indira name has come. This is the Explanation by Sayana “enam paramatam rupam indram devam pranai vak chakshuradi indrai pranadi vayu bhischa sahitam samaindhana upasakaha dhyanina samyak prakashiyantha vantha tasmat karana indra nama sampannam”
| + | 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. |
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| − | If the Lord is paramatma to everyone why is he not illuminated equally in everyone ? But the Nirukta explains just like Agni is there in everything in whatever we see, but unless there is (uddipan,) to be able to illuminate, it can be perceived. Therefore it is the responsibility of the sadhaka to make lord appear. There is saying which says, fondling children and worshiping god is same. Those who have children they get some kind of happiness through them. Just like there is happiness in fondling the children, similarly those who worship the lord or always glorifying him, they experience affection towards the Lord and achieve his affection. Therefore the lord is glorified as “sthotrapriya”, “samaganalola”, “urugaya” and therefore Ashtanga yoga is one of the way to achieve bhagavat prema.
| + | 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. |
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| − | Agrayana Muni explains “Indra rupi paramatma. It is explained that because he has created the entire moving and non-moving, he is called “Idam Karanath” “sarva shrishta” “indrohi pramatma rupena idamjagath karothi” this is Sayana bhashya.
| + | 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 |
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| − | == From the Apamunya Muni perspective ==
| + | 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> |
| − | “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
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| − | 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.
| + | 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. |
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| − | “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.
| + | '''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. |
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| − | == The Difficulty of realizing Indra ==
| + | 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. |
| − | In this way lord’s unlimited faucets are represented by the word Indra. There are more than 250 Rk Suktas that glorify Indra. He is the deva who always creates light. In the sky of the heart of all living entities. And to get his realization is very difficult. “nahinu yadadhi masindrako viryaparaha tasmin ramnamuta kritam deva ojamsi sandhadu racanu anu swarajyam” Rk Samhita 180.15. Indra is all pervading but we are insignificant and ignorant. Indra always exhibits all-control. Therefore in such Indra all the devatas have stored their valor and prosperity. He is the one who is so far and deep. Therefore how is it possible to understand him? This is the sukta coming from Raghugana, who belongs to Gautama gothra. In the suktas, there are 16 mantras. And in every mantra there is anuswarajyam, they are repeated, this exhibits the greatness of Indra. Just like the Gayathri which is in form of Garuda, who is drinking the Soma juice and the killing of Vritra, it establishes or indicates Indra ‘s powerful ruling. One of the main works of Indra is to hold thunderbolt and to control those who are against yajnas. That is his greatest adventure. But it is difficult to understand for people. But many thousands rishis and men understand and worship him.
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| − | During the yagna, the participants which includes twenty men and hundreds of Rishis they repeatedly praise him. The men of wisdom they understand that in the yajna the havishya or the oblation is there only for Indra and this subject is explained in this sukta “sahasram sakamarchata parishtobhatha vimshaktihi shathaina manmano vaurindraya brahmodyatha marchyam nanu swarajyam” that means brahma jnana which is extremely rare for the ordinary but those with wisdom they have achieved it in the past, now and also in the future. Therefore the main characters of Indra are explained in the below mantra.
| + | '''Marut Ganas''' |
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| − | One who is dreadfully splendorous, while holding the thunderbolt which is powerful against the enemies and Indra’s power to control Dasyus who are thorns to society and has power to control enemies and has power to understand everything and full of energy. This is the one aspect of Indra. (to punish the miscreant, in that sense one of the aspects of the supreme lord)
| + | 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. |
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| − | Those who understand him, the men of wisdom to be kind and to provide all kinds of protection to them with his power is another aspect of Indra. He is full of influence along with the Maruthas, and being panchajanya (that means Gandharava, Apsaras, deva asura, rakshasa) to be master of all these entities or to be master of all the varanas including nishadas. That is his second responsibility. That means “Sishta paripalana”. That means protecting the dharmik. Just like in the Gita: “paritranaya sadhunam vinasa ya ca dushkirtam” this mantra teaches us about protecting the sadhus and destroying the demons. This is the bhagavat Karya or the activities of the bhagavantha. “sa vajra brudhasyuva bhima ugraha sahasra cheta shatanidha rudhva chamrishona chavasa panchajanyo marutvanyo bhavtindra utihi” Rk Samhita 1.100.912
| + | 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" /> |
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| − | == The distress of Indra ==
| + | इन्द्र॑स्य॒ नु वी॒र्या॑णि॒ प्र वो॑चं॒ यानि॑ च॒कार॑ प्रथ॒मानि॑ व॒ज्री । अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ प्र व॒क्षणा॑ अभिन॒त् पर्व॑तानाम् ॥१ |
| − | We studied that Indra always stays with Marutgana. Jnanis or the people with knowledge and great wisdom and rishis. Sometimes without understanding the greatness of Indra, they neglect him and worship the devathas who are lesser than him. This causes distress to Indra and this is expressed in one of the mantras. This is the distress of Bhagavantha or the Supreme Absolute, He is the Vishwapati, the master of entire universe. He is the inner dwelling soul of all the devathas and can provide the fruits of all of our activities. When such bhagavantha he is there, what is the point in neglecting him? What will they not gain if they connect with him? “Avajananthi mam mudha” 9.11, “naham prakasa sarvasya yoga maya samvritha ha mudhoyam nabhijanathi” 7.25. The lord is speaking repeatedly. “mam tu vedena kaschana” 7.26 in this way the lord himself has expressed his distress. Is it not well known? So therefore, Kula Sekhara expresses: “NATHE NA PURUSHOTTAME TRI-JAGATAM EKADHIPE CETASA SEVYE SVASYA PADASYA DATARI SURE NARAYANE TISHTHATI YAM KANCIT PURUSHADHAMAM KATIPAYA-GRAMESAM ALPARTHA-DAM SEVAYAI MRGHAYAMAHE NARAMAHO MUKA VARAKA VAYAM”.
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| − | Mukunda mala stotra 28. He is expressing his distress, being the master of the devathas, master of all planetary systems and who is supposed to be worshipped but unfortunately the purushadhamas the lowest of human beings, they worship the ordinary devas who are like the village patels or worship the ordinary men of this world. Is it not very unfortunate? In this way Indra himself who is the personification or one aspect of the Supreme lord he himself is expressing his distress in one of the Veda mantras “nunamasti noshvaha kastad vedaya tadbhutam anyas chittamabhi sancharanya uddatitam vinashyati” Rk Samhita 1.170.1
| + | अह॒न्नहिं॒ पर्व॑ते शिश्रिया॒णं त्वष्टा॑स्मै॒ वज्रं॑ स्व॒र्यं॑ ततक्ष । वा॒श्रा इ॑व धे॒नव॒: स्यन्द॑माना॒ अञ्ज॑: समु॒द्रमव॑ जग्मु॒राप॑: ॥२ |
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| − | == The Background: Discussion between Agatsya Rushi and Indra: ==
| + | वृ॒षा॒यमा॑णो ऽवृणीत॒ सोमं॒ त्रिक॑द्रुकेष्वपिबत् सु॒तस्य॑ । आ साय॑कं म॒घवा॑दत्त॒ वज्र॒मह॑न्नेनं प्रथम॒जामही॑नाम् ॥३ |
| − | Once upon a time, Agatsya rushi gave the havishya or oblation to Maruta which was meant for Indra. When Indra came to know, he became distressed and expressed in this mantra and this episode is quoted by Yaska in Niruktha 1.5 and Saunaka in Brhad devatha in 4.50. The bhavartha or the essence of this mantra is this: Indra is speaking: “Oh Agatsya today or tomorrow nobody understands what will happen when? Even I do not understand what will happen? Who can understand? Man’s mind is flickering --goes everywhere. How can we understand with such mind? But you, who are man of wisdom and full of Vedic knowledge even a person like you, if your intelligence gets disturbed what to speak of others?” There are many deep vedantik principle involved. The lord is sarva niyamaka, he controls everything. And all the living entities, to make all the living entities behave in one way full of wisdom, always engaged in good activities, doesn’t not befit for him who is the cause of entire creation. During the time of annihilation, the living entities who are in the inert situation, he gives them the knowledge of pravritti and nivruthi and gives them power to execute. Similarly the lord who is fully independent, offers independence to living entities to move fully independent as per their karma. Part of this gift he also offers the the ability for living entity to understand His own power and offers the knowledge of what should happen and what should not. But if living entity forgets this affect, then his directions is destroyed, then the purpose of life is destroyed, even the great rushis may be made into making this mistake. Those who do not understand and if they make mistake, there is no need to be distressed, but the jnanis or men like Agatsya make mistake, if they make mistake, what to speak of others? Therefore this is the main reason for his distress. In the Gita, Lord is expressing his pain “bahuna janmana manthe jnanvan mam prapadhyahte vasudevam sarvamiti sa mahatma su durlabaha” 7.19. In this mantra Agatsya is requesting, “hey Indra, are you not brother of Marutas, if I offer to Marutas, does it not go to you? If we do not offer then it’s your responsibility to give all that bhoga, it’s your responsibility. Therefore we are not at fault, you please share the oblation with marutas, justly. Do not harm us just like you have power to harm demons.” Indra answers: “Oh my dear brother Agatsya, you are my friend for long time. Why are you neglecting us? I do know your mind set. You do not have the desire to give oblation to us” with these words, Agatsya recognizes his devotion to Indra as it was there before. Therefore at this stage Agatsya’s neglect of Indra could not be hidden from Indra. Therefore Indra’s answer was very piercing and touching, therefore Agatsya changes himself and offers oblation to Indra. Shruti confirms it. Indra, he spoke to Ritvijas: “Oh Ritvijas, Agatsyas has accepted my word and therefore please prepare the yajna vedi and prepare the fire with samitho-- a special kind of wood. The blazing fire which indicates the nectar or in one sense which rekindles the knowledge, we will perform the yajna, so that it is concluded with proper success and destination. Or if this words were actually spoken by Agatsya then the meaning is this: Agatsya speaks: “hey Rutviks, please prepare the yajkna vedi and offer the oblations in the fire so that this oblation which is the sadhana for amrutattva. Hey Indra, me and my wife we are performing this yajna for your sake.” in this way Agatsya rushi accepts his fault, offeres his oblations to Indra and accepted Indra as the master of everything. “tvam sishe vasupathe vasunam tvam mitranam mitrapate deshtaha indra ttvam marudbhihi savada svad prashan ruthu dha havimshi"<blockquote>“Oh Indra! You are the master or the lord of everything that is connected to yajna (or the master of the ashta vasus) similarly you are the master of the mitras, you are our(mitras) sustainer. Please bestow your blessings upon us -- you and Marut devathas together bestow your mercy so that our yajnas can be completed. Please accept the oblations of those yajnas that are performed in different seasons and be satisfied.”</blockquote>
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| − | == Indra’s glory ==
| + | यदि॒न्द्राह॑न् प्रथम॒जामही॑ना॒मान्मा॒यिना॒ममि॑ना॒: प्रोत मा॒याः । आत् सूर्यं॑ ज॒नय॒न् द्यामु॒षासं॑ ता॒दीत्ना॒ शत्रुं॒ न किला॑ विवित्से ॥४ |
| − | The mood here is that let the supreme lord be satisfied with our yajna. Not only this, Agatsya prayed Indra stora in a very relevant way. Indra is the best of the devathas. It is mentioned in Rg veda 2.16.1: “satam jeshta tamaya” Sayana explains: “satam mahataam devanam jeshta tamathisha yena shreshtaya indraya” the rushi for this sukta is Gritha Sama in the Taitreya Brahma 2.8.3.21 and 22 Indra is addressed as “Ayagam Raja charshaninam sa eka rajo jagathaha paraspaha athaika rajo abhavath jananam indro devanam abhavath purogaha yaha sapta lokan akrano dusasca” Indra is the king of moving and non-moving things in the worlds. There is no raja or king greater than him. He is the king of kings. He is the head of the devathas, he is the holder of the 7 oceans and the bhumi or the earth planet. He created sapta lokas or the 7planets and 10 directions. This Indra is not only the devata Indra, but he is paramatma or bhagavantha. There is no doubt about this. Such Indra is inexhaustible. He is the one who counts everyone’s life span. He is nitya yuvaka: means ever youthful. All these are the descriptions connected to the characteristics of Visnu. This is very significant that Rk Sukta uses this. In the next mantras very clearly, Gristama Rishi glorifies Indra. He performed Indra sthuthi, He said, “If in case indra did not appear in the cosmos, then nothing would existing, the moving and non moving things and the world. He is the brihath svarupa or the personification of greatness. He is the possessor of all power and valor. Soma who is brahamananda svarupa(personification Brahaman), he resides in Indira’s belly. Indra possesses unlimited teja(splendor) in his personality, full with power, holds thunderbolt, intellectual and scientific power in his brain. He is extra ordinary.
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| − | Here lord’s universal form is depicted. In other place in Rk Samhita 9.69.6 it is explained “na indradrathe pavathe dhama kincana” it is explained in the Sruthi, without Indra there is no stability for any planet. Commentators prove this points. Bhagavantha is full of attributes with wisdom: jnana, shakti: power, veerya, bala, or the aishwarya: the prosperity or teja. He is full of shad aishwaryas, (six opulences). This is the heart of the veda. Such suktas are countless to prove his position. (Those who claim that there is no evidence in vedas for accepting that lord has form, and those who are spreading such understanding, should carefully study these above statements from Srutis) In the future mantras, the power of god and his valor is glorified.
| + | अह॑न् वृ॒त्रं वृ॑त्र॒तरं॒ व्यं॑स॒मिन्द्रो॒ वज्रे॑ण मह॒ता व॒धेन॑ । स्कन्धां॑सीव॒ कुलि॑शेना॒ विवृ॒क्णाऽहि॑: शयत उप॒पृक् पृ॑थि॒व्याः ॥५ |
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| − | There is mantra, which was revealed to Kusta Anigirasa in that sukta from the Rk Samhita explains: “tvam deveshu prathaman hava mahe” we are calling you as the best of the devathas over yajna Ruk 1.102.9. This is how he is glorified. Indra’s greatness is depicted as if the 7 rivers are displaying or revealing. “ashrashavo nadyaha sapta bibrathi” the Dyava the land of light, prithvi the earth, antharikshas, sky— this is is to make one understand, that his body is illuminated “dyavakasama prithvi darshatam vapuhu” just so that human beings on earth planet perceive everything as it is. To acquire senses, to develop faith in this world and in life, He has placed surya, sun and Chandra, moon in their respective positions. “asmai surye chandramasau abhi chaksu sraddekamindra charotho vitarturam” Indra is also glorified for protecting the cows from the demons and making them safe. “gochitabaho” he is also glorified as having unlimited knowledge “amita kratuhu”, best seemaha. In the yajnas he is the protector “karman karman shata murti” he is also depicted as having full independence and not ruled by anybody “akalpaha”. In this way he is glorified by mantras. It could be exaggeration to say that there are no suktas that doesn’t glorify him as one who frightens the demons. The analogy that Sruthi gives for Indra’s power is most wonderful. Just like the new rope which is made of 3 trianglings similarly Indra possessing the 3 planetary system: agni, vidyutya, Aditya –entering into them he has become very powerful and since his birth he is bereft of any enemies. This glorification is spoken in the next sukta. “trivishta dhatu pratimanam ojasaha tisro bhumihinripathe trini rochana ityadi” here Indra is called “sakala antaryami” the inner soul. He is called as the loka dharaka: holder of all the planets. This is very significant. It is also explained that Indra offer words of kindness. let us all stay in (ruju marga)–the right path and be satisfied with his mercy. Such prayer has come in the last part of the Sukta. With such glorification, it is very clear to understand that he is not simply a devatha but antharyami.
| + | अ॒यो॒द्धेव॑ दु॒र्मद॒ आ हि जु॒ह्वे म॑हावी॒रं तु॑विबा॒धमृ॑जी॒षम् । नाता॑रीदस्य॒ समृ॑तिं व॒धानां॒ सं रु॒जाना॑: पिपिष॒ इन्द्र॑शत्रुः ॥६ |
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| − | == Indra’s main business ==
| + | अ॒पाद॑ह॒स्तो अ॑पृतन्य॒दिन्द्र॒मास्य॒ वज्र॒मधि॒ सानौ॑ जघान । वृष्णो॒ वध्रि॑: प्रति॒मानं॒ बुभू॑षन् पुरु॒त्रा वृ॒त्रो अ॑शय॒द्व्य॑ व्य॑स्तः ॥७ |
| − | 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.
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| − | 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. 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 bhavathi”2.16 From the Nairuktya paksha-- from that perspective, the cloud which is water body is called Vritraha. 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
| + | न॒दं न भि॒न्नम॑मु॒या शया॑नं॒ मनो॒ रुहा॑णा॒ अति॑ य॒न्त्याप॑: । याश्चि॑द् वृ॒त्रो म॑हि॒ना प॒र्यति॑ष्ठ॒त् तासा॒महि॑: पत्सुत॒:शीर्ब॑भूव ॥८ |
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| − | 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.”
| + | नी॒चाव॑या अभवद् वृ॒त्रपु॒त्रेन्द्रो॑ अस्या॒ अव॒ वध॑र्जभार । उत्त॑रा॒ सूरध॑रः पु॒त्र आ॑सी॒द् दानु॑: शये स॒हव॑त्सा॒ न धे॒नुः ॥९ |
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| − | 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 the God of the Aryans and to see this entire episode from a modern historical perspective, and conclude Indra as a historical person, they will do well to see these many mantras. Indra by his most amazing power, assuming different kinds of forms, for the sake of well-being of the universe, this understanding is mentioned in many places of the Vedas. “indro mayabi hi puru rupa yate” etc., Therefore the battle between Indra and Vritra is very much symbolically significant and has to be seen from that perspective.
| + | अति॑ष्ठन्तीनामनिवेश॒नानां॒ काष्ठा॑नां॒ मध्ये॒ निहि॑तं॒ शरी॑रम् । वृ॒त्रस्य॑ नि॒ण्यं वि च॑र॒न्त्यापो॑ दी॒र्घं तम॒ आश॑य॒दिन्द्र॑शत्रुः ॥१० |
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| − | == The Vritrasura’s episode described in Taitreya Samhita ==
| + | दा॒सप॑त्नी॒रहि॑गोपा अतिष्ठ॒न् निरु॑द्धा॒ आप॑: प॒णिने॑व॒ गाव॑: । अ॒पां बिल॒मपि॑हितं॒ यदासी॑द् वृ॒त्रं ज॑घ॒न्वाँ अप॒ तद् व॑वार ॥११ |
| − | 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.
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| − | == Vritra Defeated and the Power of vajrayudha (thunderbolt) ==
| + | अश्व्यो॒ वारो॑ अभव॒स्तदि॑न्द्र सृ॒के यत् त्वा॑ प्र॒त्यह॑न् देव एक॑: । अज॑यो॒ गा अज॑यः शूर॒ सोम॒मवा॑सृज॒: सर्त॑वे स॒प्त सिन्धू॑न् ॥१२ |
| − | What is Vajrayudha? The Vedas itself answer this question: “tapovysa vajra asit” that means tapasaya itself is the Vajrayudha or the thunderbolt. Indra couldn’t lift that weapon and prayed to Visnu and Visnu being pleased with Indra, he divided himself that into 3 parts: “Vishnu tridha atmaanam”. It indicates the trivikrama tattva of the lord. One part of him he placed on earth, the other in devaloka and the third one in space. Indra entered into Vsnu who is part of prithvi and was able to lift vajrayudha and when he was coming to kill Vritra and Vritra became fearful. He said he will go out of the bhumidevi and said he would offer all his power to Indra and in this way the war continued in space and in heavenly planets. Indra defeated Vritra and Indra had a truce with Vritra and accepted his semen and offered to Vi snu and in conclusion, Vritra while making truce with indra, Vritrasura said allow me to enter into your body. “tvame va pravishami” Indra asked him what will you do with me? Will you eat me? “yanma pravishya kim ma bhunja itya bravith” that time Vritra said, not like that, I’ll become the fire in our belly jataragni and I’ll be favorable to you and for your pleasure to help you digest grain and will continue to render service to you “tvameva indiya tava bhogaya tvam pravisheyam itya bravith”
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| − | == Vritra in the body of Indra ==
| + | नास्मै॑ वि॒द्युन्न त॑न्य॒तुः सि॑षेध॒ न यां मिह॒मकि॑रद् ध्रा॒दुनिं॑ च । इन्द्र॑श्च॒ यद् यु॑यु॒धाते॒ अहि॑श्चो॒ताप॒रीभ्यो॑ म॒घवा॒ वि जि॑ग्ये ॥१३ |
| − | 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
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| − | == Some Explanation or Esoteric Meaning: ==
| + | अहे॑र्या॒तारं॒ कम॑पश्य इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । नव॑ च॒ यन् न॑व॒तिं च॒ स्रव॑न्तीः श्ये॒नो न भी॒तो अत॑रो॒ रजां॑सि ॥१४ |
| − | There are many points here to be observed Vritra was not killed here but he was given a place in every living entity: 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
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| − | == The hunger which is in the form of kama and krodha == | + | इन्द्रो॑ या॒तोऽव॑सितस्य॒ राजा॒ शम॑स्य च शृ॒ङ्गिणो॒ वज्र॑बाहुः । सेदु॒ राजा॑ क्षयति चर्षणी॒नाम॒रान् न ने॒मिः परि॒ ता ब॑भूव ॥१५ |
| − | 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-dāruṇaḥ”one 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.
| + | == References == |
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| − | == Vritra’s deeper description ==
| + | [[Category:Devatas]] |
| − | 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.
| + | [[Category:Asuras]] |
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| − | 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
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| − | == Soma and Agni in Vrita’s face ==
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| − | 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.
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| − | == In the clutches of Vritra, Dyava and Prithvi ==
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| − | 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.
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| − | == The teja of the devathas from Vritra’s body brought by the Cows ==
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| − | 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.
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| − | 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.
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| − | 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.
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| − | 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.
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| − | 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.
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| − | The Power of Thunderbolt (Vajrayudha): When the question comes with which weapon, Indra killed Vritra? It is explained that Indra killed Vritra by vajrayudha. It is explained in Vedas, itihaas, purana. Let’s try to understand some significant explanation of this weapon. In this explanation it is interwoven with the story of Dadichi the son of Atharva from the Angirasa gothra “indro dadicho astabhihi vritranya pratishnuthaha jagan avathirnavaha” 1.84.13 In many of the suktas and in many parts of Taitreya Samhita, what to speak of that-- in all the branches of veda, the story of how dadichi bones were helpful for indra to make vajrayudha/thunderbolt is mentioned and he killed Vritra navateernava that means 810 times he killed and in some other places it is said 99 Vritras were killed by Indra.
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| − | Story of Dadichi Rishi: Previously Dadichi the son of Atharva putra when he was living simply when he glanced the asuras they were defeated. “jivatho darshanena” after sometime by the power of time factor, when he went back to heavens and earth was filled by many demons and indra got defeated and was not able to fight demons. That time they came looking for this Rishi.They realized that this Rishi has gone to the heavens, then when they inquired with those people who stayed with Rishi, they asked if there is anything that is left over, that is connected to Dadichi Rishi?, Any of his bodily limb? Etc? Indra was thinking that as Dadichi was a great Rishi and every part of his body is affected by tapsasya had the power to restrain the demons. That’s how Indra understood. That time those who have served Dadichi they have told Indra by narrating another story and assisted Indra. Previously to get madhu vidya, Dadichi maharshi who received from Indra and he had also taken shelter of Aswini Devathas. But Dadichi had one restriction: if he shares that vidya to others, then his head will explode. Then Aswini devatas had suggested a good idea to replace the head of Dadichi Rishi with a horse head and then after receiving the madhu vidya then the head will fall off and they could replace his original head back. Therefore they said the head of the horse was unknown to us and when Indra ordered to search, they found that it had fallen in Kurukshetra in a lake called “sharyanavatha” and they found it. And then Indra made Vajrayudha from the skull of the horse that is how Sayana Acarya explains in many places.
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| − | The description by Skanda Swami: Skanda Swami in his purport, he narrates this story little differently. Previously kala kanja the demons defeated devatas in the war and they came to Brhama and Brhama sent them to Dadichi maharshi and told them to give ability to defeat demons and devathas came to Dadichi maharshi ashram and Dadichi maharshi sitting in yoga and by the power of yoga he renounced his body and through his bones, Indra created thunderbolt. The story of Dadichi maharshi getting a horse head is described in Rk Samhita 1.117.22 and the head or skull was found in Saryanavathi. This is described in Rk Samhita 1.84.13. Saunaka maharishi in Brihad devatha explains in 3.19.4.
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| − | Another very significant point here: Ashwini kumuaras, who received the braham svarupa, hayasirasu. That hayasirasu was removed and fell in saryanavathi. But along with that, horse head was offering benediction to all living entities and time to time it would come from the lake and go down again. This is going to happen till yuga. “tad bhath samuthaya bhutebyo vividhan varan pradhaya yuga pariyantham tasmai vasunimajjathi”(3.9.24 Bhr, dev)
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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 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.
परिचयः || Introduction
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 Vrtra is the most important[1]. Extensive mention of Vrtra and Indra's story is seen in vedas and vedic literature.
- Rigveda
- 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.
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)[2]
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)
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.[1]
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.
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)[2]
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)
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
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)[2]
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)
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 Vajrayudha, he prayed to Sri MahaVishnu.
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) [2]
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)
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.[1]
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) [2]
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)
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)[3]. The preparation of Vajrayudha by Visvakarma from the bones of 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,
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)[2]
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)[2]
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[1].
क्षुद्रोगौ कामक्रोधौ || Kama and Krodha
Shrimad Bhagavad Gita[4] explains
काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ (Bhag. Gita. 3.37)
kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ । mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥ (Bhag. Gita. 3.37)
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:
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥ (Bhag. Gita. 16.10)
kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ । mōhādgr̥hītvāsadgrāhānpravartantē'śucivratāḥ ॥ (Bhag. Gita. 16.10)
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[1].
प्रकृतिप्रतीतिविचारः || Natural Phenomenon
Many definitions as per Nirukta (10.8) [5] 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)[6]
By a study of the scriptures as an application to modern science, Sri. C V B Subrahmanyam[7] 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)
अहन् वृत्रं वृत्रतरं व्यंसमिन्द्रो वज्रेण महता वधेन । स्कन्धांसीव कुलिशेना विवृक्णाऽहि: शयत उपपृक् पृथिव्याः ॥५ (Rig. Veda. 1.32.5)[8]
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)[9] as follows
सप्तधा तु कृते गर्भे दितिः परम दुःखिता | सहस्राक्षम् दुराधर्षम् वाक्यम् स अनुनया अब्रवीत् || १-४७-१ (Valm. Rama. 1.47.1)
saptadhā tu kr̥te garbhe ditiḥ parama duḥkhitā | sahasrākṣam durādharṣam vākyam sa anunayā abravīt || 1-47-1 (Valm. Rama. 1.47.1)
प्रियम् त्वत् कृतम् इच्छामि मम गर्भ विपर्यये | मरुताम् सप्त सप्तानाम् स्थानपाला भवन्तु ते || १-४७-३ (Valm. Rama. 1.47.3)
priyam tvat kr̥tam icchāmi mama garbha viparyaye | marutām sapta saptānām sthānapālā bhavantu te || 1-47-3 (Valm. Rama. 1.47.3)
वात स्कंधा इमे सप्त चरन्तु दिवि पुत्रक | मारुता इति विख्याता दिव्यरूपा मम आत्मजाः ||१-४७-४ (Valm. Rama. 1.47.4)
vāta skaṁdhā ime sapta carantu divi putraka | mārutā iti vikhyātā divyarūpā mama ātmajāḥ ||1-47-4 (Valm. Rama. 1.47.4)
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.[1] The Rig veda mantras also describe the symbolism of the wars of Indra as follows
यदचरस्तन्वा वावृधानो बलानीन्द्र प्रब्रुवाणो जनेषु । मायेत्सा ते यानि युद्धान्याहुर्नाद्य शत्रुं ननु पुरा विवित्से ।। (Rig Veda 10.54.2) [10]
yadacarastanvā vāvr̥dhānō balānīndra prabruvāṇō janēṣu । māyētsā tē yāni yuddhānyāhurnādya śatruṁ nanu purā vivitsē ।। (Rig Veda 10.54.2)
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.
तव च्यौत्नानि वज्रहस्त तानि नव यत्पुरो नवतिं च सद्यः | निवेशने शततमाविवेषीरहञ्च वर्त्रं नमुचिमुताहन् || (Rig Veda. 7.19.5.) [11]
tava cyautnāni vajrahasta tāni nava yatpurō navatiṁ ca sadyaḥ | nivēśanē śatatamāvivēṣīrahañca vartraṁ namucimutāhan || (Rig Veda. 7.19.5.)
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[8]
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