Narayaneeyam: Dasakam: 23

Dashakam: XXIII

Summary of the stories of Daksha, Chitraketu, Vritra, and creation of Maruts

Daksha son of Prachetas, has sixty daughters.

Diti and Aditi were among them.

Aditi --------------------and Kashyapa--------------------Diti

Twashta---------------------- and---------------------------Rechana, sisters of Daityas (sons of Diti)

Two sons Sannivesha and Vishvarupa, becomes the preceptor of the Devas-----gets killed by Indra himself

Twashta, father of Vishvarupa, in a great anger against Indra, conducts a sacrifice. From the ritual fires, Vritra, the asura arises.

As a result, there is a battle between Indra and Vritra.

In which Indra kills him with his thunderbolt and the demon attains Sayujyam and merges with Vishnu

Vritra was Chitraketu in his earlier birth

He was the king of Surasena country. With the blessings of Sage Angiras, he gets a son with his chief queen.

Out of jealousy, his other queens kill the baby. With the advise of Sage Narada and Angiras, he practices austerities and becomes chief of Vidhyadharas. He travels widely in the universe, singing Lord's glory.

Once he happens to pass through Kailasa mountain, where he sees Lord Shiva keeping His Consort Parvati on his lap in the open assemblage of Sages.

He ridicules the Lord for such an act and promptly gets cursed by Goddess Parvati to a become demon

This curse makes Chitraketu to rise from Twashta's sacrificial fire as Demon Vritra.

Daityas mother Diti asks her husband Kasyapa for a son capable of killing Indra. Kasyapa advises her to observe a vratam or the vow of Pumsavanam for one year precisely and carefully.

He also tells her that any breach in the observance of the vow will cause the child to be friendly with Indra. Indra tries to destroy the foetus, but in the process it so happens they are born as forty-nine Maruts, wind gods, friendly to Indra.

Shloka: 1

Bhagavan---------------------------O Lord!endowed with all six attributes

Aparah dakshah praachetasah tu -----------------another Daksha, the son of the prachetas, on his part,

Sargavi-vrddhi-kaamah hi-------------------------- being desirous of multiplying the species,

Vyadhita tvatsevanam------------------------------took to Your worship

Tadaa tvam aavir-babhoovitha-------------------at that time, You did manifest Yourself before him

Lasad-ashta-baahuh----------------------resplendent with eight arms bearing Your ensigns (emblem or sign)

Daditha tasmai varam----------------------bestow on him a boon

Taam asikneem vadhoom cha------------------ and asiknee as a wife

Asikni was the daughter of a Prajapati called Panchajana,

FROM BHAGAVATHAM

The story of Daksha-Prajapati, son of Brahma, who conducted sacrifice called Brihaspati-savna and disregarding Lord Shiva.

The same Daksha was reborn as the son of Prachetas and Marisha, the daughter of trees.

In his mind the prajâpati first projected the lives of those godly and godless living beings, including all the beings resorting under them that fly, roam the earth or swim.

But realizing that this creation of beings didn't increase in number, Daksha went to the foot of the Vindhya mountains where he performed the most difficult austerities.

There at the most suitable place to put an end to all sin, the holy place called Aghamarshana, he satisfied the Lord by austere and regularly performing rituals.

 It is to be understood that the Haṁsa-guhya prayers were not composed by Dakṣa, but were existing in the Vedic literature.

 With the Hamsa-guhya ['the secret of the swan'] prayers, he satisfied the Lord, and pleased Him as the Supreme Personality of Godhead beyond the senses.

Thus being praised with the prayers offered, the Supreme Lord, the caretaker of the devotees, appeared there in Aghamarshana oh best of the Kurus.

With His feet on Garuda's shoulders He with His long and mighty eight arms, held up the disc, the conch shell, the sword, the shield, the arrow, the bow, the rope and the club. His intense blackish blue form was clad in yellow garments, His face and glance were very cheerful and His body was adorned with a flower garland reaching to His feet. Decorated with the shining Kaustubha jewel, the S'rîvatsa mark, a large full circle helmet, glittering shark earrings, a belt, finger rings, bracelets around His wrists and upper arms and with His ankle bells, His appearance captivated the three worlds. The Lord, the brilliance in person of the three worlds, was surrounded by eternal associates like Nârada, Nanda and the leaders of the demigods and was glorified with hymns by the perfected ones and the inhabitants and singers of heaven.

Seeing that greatly wonderful form he was at first frightened, but then with the hairs of his body standing on end the prajâpati,joyously threw himself flat on the ground to prove his respects.

 Because of the great happiness that filled his senses like rivers flooded by mountain streams, he was unable to utter a word.

Seeing a great devotee like him, desirous of more life in the world, prostrated before Him, Janârdana, He who appeases all and knows each his heart, spoke as follows.

The Supreme Lord said: 'Oh son of the Pracetâs, you so greatly fortunate perfected by your austerities in great faith your good self and attained, with Me as your object of desire, the highest state of love.

I am very pleased with you oh ruler of man, My dear Prajāpati Dakṣa, you have performed extreme austerities for the welfare and growth of the world. My desire also is that everyone within this world be happy. I am therefore very pleased with you because you are endeavoring to fulfill My desire for the welfare of the entire world.

Oh Prajâpati My dear son, please accept the daughter of Prajâpati Pañcajana named Asiknî as your wife.

Married to her you will sexually united as man and woman according to the rules of the religion again ,bring forth all the progeny .

After you give birth to many hundreds and thousands of children, they will also be captivated by My illusory energy and will engage, like You, in sexual intercourse. But because of My mercy to you and them, they will also be able to give Me presentations in devotion.

After the creator of the entire universe, the Supreme Personality of Godhead, Hari, had spoken in this way in the presence of Prajāpati Dakṣa, He immediately disappeared as if He were an object experienced in a dream.

Shloka: 2

He eesha-------------------------O Lord, the sole refuge of the whole universe!

Tasya aatmajaah tu-------------his sons, indeed,

Ayutam punah sahasram------------ten thousand in number, and then one thousand

Aapuh tava maargam-----------------took to Your path of renunciation to attain liberation

Vachasaa shreenaradasya-----------on the advise of Sage Sri Narada

Sah mumocha shaapam----------------he, Daksha, then pronounced a curse

Rshaye na ekatra vaasam---------------on the sage, of not being able to reside in one place.

Rishih tu bhaktottamah--------------the sage, however being foremost of Your devotees,

Mene eva anugraham---------------------considered it only as blessing

FROM BHAGAVATHAM

Impelled by Lord Vishnu's external potency [mâyâ] he [Daksha] begot in his wife named Pâñcajanî [Asiknî] a countless number of most powerful sons who were named the Haryas'vas.

Alike in character and dharmic conduct all the sons of Daksha, submitting to the order of their father to increase the population, went in the western direction.

At the place where the Sindhu [the present Indus] flows into the ocean there is a most important sacred lake called Nârâyana-saras, which is frequented by sages and perfected ones.

Even though to be in touch with that water was enough to completely purify them from their impure thoughts, their minds were strongly attracted to the practices of the elevated souls [there] and [so they] executed with conviction the severest penances.

When they were ready to meet the purpose of increasing the population as their father had ordered, they were visited by the devarshi [Nârada].

He spoke to them as follows: 'The great sage Nārada said: My dear Haryaśvas, you have not seen the extremities of the earth. There is a kingdom where only one man lives and where there is a hole from which, having entered, no one emerges. A woman there who is extremely unchaste adorns herself with various attractive dresses, and the man who lives there is her husband. In that kingdom, there is a river flowing in both directions, a wonderful home made of twenty-five materials, a swan that vibrates various sounds, and an automatically revolving object made of sharp razors and thunderbolts. You have not seen all this, and therefore you are inexperienced boys without advanced knowledge. How, then, will you create progeny

 After hearing the instructions of Nārada, the Haryaśvas, the sons of Prajāpati Dakṣa, were firmly convinced. They all believed in his instructions and reached the same conclusion. Having accepted him as their spiritual master, they circumambulated that great sage and followed the path by which one never returns to this world.

The Haryaśvas, the sons of Prajāpati Dakṣa, were very well-behaved, cultured sons, but unfortunately, because of the instructions of Nārada Muni, they deviated from the order of their father.

When Dakṣa heard this news, which was brought to him by Nārada Muni, he began to lament. Although he was the father of such good sons, he had lost them all. Certainly this was lamentable.

When Prajāpati Dakṣa was lamenting for his lost children, Lord Brahmā pacified him with instructions, and thereafter Dakṣa begot one thousand more children in the womb of his wife, Pāñcajanī. This time his sons were known as the Savalāśvas.

At Nārāyaṇa-saras, the second group of sons performed penances in the same way as the first. They bathed in the holy water, and by its touch all the dirty material desires in their hearts were cleansed away. They murmured mantras beginning with oṁkāra and underwent a severe course of austerities.

 For months drinking water and eating air only, they used this mantra to worship the Master of all Mantras: 'Our obeisances unto Lord Nârâyana, the Great Soul residing eternally in the purest of goodness, the great swanlike personality upon whom we meditate [om namo nârâyanâya purushâya mahâtmane vis'uddha-sattva-dhishnyâya mahâ-hamsâya dhîmahi'].'

They were also approached by sage Nârada, who like before expressed himself in meaningful words: Oh sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about.

A brother aware of the principles of religion follows in the footsteps of his elder brothers. Because of being highly elevated, such a pious brother gets the opportunity to associate and enjoy with demigods like the Maruts, who are all affectionate to their brothers.

After saying this much to the sons of Prajāpati Dakṣa, Nārada Muni, whose merciful glance never goes in vain, left as he had planned. The sons of Dakṣa followed their elder brothers. Not attempting to produce children, they engaged themselves in Kṛṣṇa consciousness.

The Savalāśvas took to the correct path, which is obtainable by a mode of life meant to achieve devotional service, or the mercy of the Supreme Personality of Godhead. Like nights that have gone to the west, they have not returned even until now.

When he heard that the Savalāśvas had also left this world to engage in devotional service, Dakṣa was angry at Nārada, and he almost fainted due to lamentation. When Dakṣa met Nārada, Dakṣa’s lips began trembling in anger, and he spoke as follows.

Prajāpati Dakṣa said: Alas, Nārada Muni, you wear the dress of a saintly person, but you are not actually a saint. Indeed, although I am now in gṛhastha life, I am a saintly person. By showing my sons the path of renunciation, you have done me an abominable (very unpleasant, hateful,causing hatred) injustice.

Prajāpati Dakṣa said: My sons were not at all freed from their three debts. Indeed, they did not properly consider their obligations. O Nārada Muni, O personality of sinful action, you have obstructed their progress toward good fortune in this world and the next because they are still indebted to the saintly persons, the demigods and their father.

 Thus you've heartlessly spoiled the minds of those boys. While traveling as an associate of the Lord, you've shamelessly defamed Him!

Although I live in household life with my wife and children, I honestly follow the Vedic injunctions by engaging in fruitive activities to enjoy life without sinful reactions. I have performed all kinds of yajñas, including the deva-yajña, ṛṣi-yajña, pitṛ-yajña and nṛ-yajña. Because these yajñas are called vratas [vows], I am known as a gṛhavrata. Unfortunately, you have given me great displeasure by misguiding my sons, for no reason, to the path of renunciation. This can be tolerated once.

You have made me lose my sons once, and now you have again done the same inauspicious thing. Therefore you are a rascal (mean, trickster)who does not know how to behave toward others. You may travel all over the universe, but I curse you to have no residence anywhere.

Since Nārada Muni is an approved saintly person, when cursed by Prajāpati Dakṣa he replied, “tad bāḍham: Yes, what you have said is good. I accept this curse.” He could have cursed Prajāpati Dakṣa in return, but because he is a tolerant and merciful sādhu, he took no action.

Shloka: 3

Tatah Sah Vishvaroopah-----------------------thereafter, the person known as Vishvarupa

Dauhitrasoonuh Tasya--------------------------the great grand son (son of his daughter's son) of that Daksha

Srjatah kulaughaan-----------------who was propagating/multiplying the generation of species

Shashtyaa duhitrbhih atha -------------------through Daksha's sixty daughters, then

Indram ajaapayat aajau---------------------made Indra win in battle between devas and asuras

Tvatstotravarmitam-------------------being protected by the armour of a hymn devoted to You

He deva tvadeeyamahimaa--------------------O Lord! Your greatness

Khalu sarvajaitrah---------------------------------is indeed, capable of conquering all

FROM BHAGAVATHAM

Prajāpati Dakṣa begot sixty daughters in the womb of his wife Asiknī. These daughters were given in charity to various persons to increase the population. Since these offspring of Dakṣa were women, Nārada Muni did not try to lead them toward the renounced order of life. Thus the daughters were saved from Nārada Muni.

 Ten of the daughters were given in marriage to Dharmarāja, thirteen to Kaśyapa Muni, and twenty-seven to the moon-god, Candra. In this way fifty daughters were distributed, and of the other ten daughters, four were given to Kaśyapa and two each to Bhūta, Aṅgirā and Kṛśāśva. One should know that it is because of the union of these sixty daughters with various exalted personalities that the entire universe was filled with various kinds of living entities, such as human beings, demigods, demons, beasts, birds and serpents.

Through these daughters, Daksha started filling all the three worlds--heaven, earth and the intermediate region with four types of progenies namely -- Jarayuja (born from wombs), viviparous (born from eggs; ex: birds, lizards etc.), swedaja (generated from warm vapour or sweat) and utbhija (sprouting from seed, germinating as plants)

 Once upon a time, Indra, the King of the demigods and son of Kasyapa and Aditi was sitting with his wife Śacīdevī and being praised by various demigods like the Siddhas, Cāraṇas and Gandharvas. When Bṛhaspati, the spiritual master of the demigods, entered the assembly. Indra, being too absorbed in material opulence, (luxury, abundance of wealth) forgot himself and did not respect Bṛhaspati, who thus became aware of Indra’s pride in his material opulence and immediately disappeared from the assembly to teach him a lesson. Indra became most repentant, understanding that because of his opulence he had forgotten to respect his spiritual master. He left the palace to beg pardon from his spiritual master, but could not find Bṛhaspati anywhere.

 Because of his disrespectful behavior toward his spiritual master. Indra lost all his opulence and was conquered by the demons, the Daityas or Asuras (sons of Kasyapa and Diti, who defeated the demigods in a great fight and occupied Indra’s throne. King Indra, along with the other demigods, later took shelter of Lord Brahmā

Unable to put up with the menace from the Asuras, the distressed Devas went to Brahma for His advice. As advised by Him, they accepted Vishwarupa, who was a brāhmaṇa and the son of Tvaṣṭā, as their priest/perceptor. Then they performed yajñas under the priesthood of Viśvarūpa and were able to conquer the demons.

He made Indra victorious in the battle against Asuras with the help of hymn Narayana Kavacham-- literally means an amulet or charm of Lord Narayana. Kavacham --coat of mail, kettledrum, armour etc. The hymn has 30 couplets including the ritualistic procedure

Viśvarūpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food.

The demigods were related to Viśvarūpa from his father’s side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indrāya idaṁ svāhā [“this is meant for King Indra”] and idam agnaye [“this is for the demigod of fire”]. He loudly chanted these mantras and offered each of the demigods his proper share.

 Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother.

 Once upon a time, however, the King of heaven, Indra, understood that Viśvarūpa was secretly cheating the demigods by offering oblations on behalf of the demons. He became extremely afraid of being defeated by the demons, and in great anger at Viśvarūpa he cut Viśvarūpa’s three heads from his shoulders

Thereafter, the head meant for drinking soma-rasa was transformed into a kapiñjala [francolin partridge]. Similarly, the head meant for drinking wine was transformed into a kalaviṅka [sparrow], and the head meant for eating food became a tittiri [common partridge].

Although Indra was so powerful that he could neutralize the sinful reactions for killing a brāhmaṇa, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women.

 In return for King Indra’s benediction (boon or blessing) that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brāhmaṇa. Because of those sinful reactions, we find many deserts on the surface of the earth.

 In return for Indra’s benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.]

 In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.

And in return for King Indra’s benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided.

After Viśvarūpa was killed, his father, Tvaṣṭā, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, “O enemy of Indra, flourish to kill your enemy without delay.”

 Twashta had committed a grave mistake in the intonation (swara) while chanting mantras for the oblation, as a result of which, instead of being able to kill Indra, Vritra himself was killed by Indra

Shloka: 4

Praak shoorasenavishaye----------------------------Long ago, in the kingdom of Surasena

Nrpatih Chitraketuh-------------------------------------a king called Chitraketu

Putraagrahee kila----------------------------------------was a desirous of getting a son, it is said

Labdhvaa ekaputram------------------------------------after getting a child

Prabhaavaat angirasah----------------------------------by the magnanimity of Sage Angiras and

Atha tatra hate sapatnee-sanghaih-------------------when the child was killed by his other wives

Avashah asau amuhyat------------------------------------being overcome by grief, he fainted

Tava maayayaa------------------------------------------------on account of Your Maya

FROM BHAGAVATHAM

In the province of Śūrasena there was a king named Citraketu, who ruled the entire earth. During his reign, the earth produced all the necessities for life.

This Citraketu had ten million wives, but although he was capable of producing children, he did not receive a child from any of them. By chance, all the wives were barren.

Citraketu, the husband of these millions of wives, was endowed with a beautiful form, magnanimity and youth. He was born in a high family, he had a complete education, and he was wealthy and opulent. Nevertheless, in spite of being endowed with all these assets, he was full of anxiety because he did not have a son.

 His queens all had beautiful faces and attractive eyes, yet neither his opulences, his hundreds and thousands of queens, nor the lands of which he was the supreme proprietor were sources of happiness for him.

 Once upon a time, when the powerful sage named Aṅgirā was traveling all over the universe without engagement, by his sweet will he came to the palace of King Citraketu.

Citraketu, who had no sons, got an opportunity to meet the great sage Aṅgirā. When Aṅgirā inquired from the King about his welfare, the King expressed his moroseness, (bad-tempered, gloomy, moody) and therefore by the grace of the great sage, the King’s first wife, Kṛtadyuti, gave birth to a son, who was the cause of both happiness and lamentation. Upon the birth of this son, the King and all the residents of the palace were very happy.

 Being neglected by their husband and seeing Kṛtadyuti’s opulence in possessing a son, Kṛtadyuti’s co-wives always burned in envy, which became extremely strong.

As their envy increased, they lost their intelligence. Being extremely hardhearted and unable to tolerate the King’s neglect, they finally administered poison to the son.

The co-wives of Kṛtadyuti, however, were envious, and later they administered poison to the child. Citraketu was overwhelmed by shock at his son’s death.

Shloka: 5

Naradah daayaaluh tu--------------------------------Sage Narada, compassionate that he was

Sampraapya tam sam aangirasaa-------------------having gone to Chitraketu along with Sage Angiras

Taavat upadarshya sutasya jeevam-----------------and then shown to his son's jeevaatman

Nyayungkta nrpatim tavadarchanavidhau--------------directed the king to the path of Your worship

Tyaktvaa vimoham---------------------------------------after shedding/giving up his delusion

Tasya giraa iti----------------------------------------------on hearing his son's voice as asking

Kasya putrah asmi---------------------------------------whose son am I

FROM BHAGAVATHAM

Sages Nārada Muni and Aṅgirā went to see him.

Aṅgirā Ṛṣi, along with Nārada, consoles Citraketu as far as possible. Aṅgirā and Nārada Ṛṣi came to relieve the King from excessive lamentation by instructing him about the spiritual significance of life.

The great saints Aṅgirā and Nārada explained that the relationship between father and son is not factual; it is simply a representation of the illusory energy. The relationship did not exist before, nor will it stay in the future. By the arrangement of time, the relationship exists only in the present. One should not lament for temporary relationships. The entire cosmic manifestation is temporary; although not unreal, it is not factual. By the direction of the Supreme Personality of Godhead, everything created in the material world is transient. By a temporary arrangement, a father begets a child, or a living entity becomes the child of a so-called father. This temporary arrangement is made by the Supreme Lord. Neither the father nor the son exists independently.

As the King listened to the great sages, he was relieved from his false lamentation, and then he inquired about their identity. The great sages presented who they were and instructed that all sufferings are due to the bodily conception of life. When one understands his spiritual identity and surrenders to the Supreme Personality of Godhead, the supreme spiritual person, one becomes actually happy. When one searches for happiness in matter, one must certainly lament for bodily relationships. Self-realization means spiritual realization of one’s relationship with Kṛṣṇa. Such realization ends one’s miserable material life.

Citraketu was able to talk with his dead son and hear from him the truth of life. When Citraketu was appeased, the great sage Nārada gave him a mantra, and by chanting this mantra Citraketu found shelter at the lotus feet of Saṅkarṣaṇa.

Citraketu was able to talk with his dead son and hear from him the truth of life. When Citraketu was appeased, the great sage Nārada gave him a mantra, and by chanting this mantra Citraketu found shelter at the lotus feet of Saṅkarṣaṇa.

The living entity is eternal. Thus he has neither birth nor death (na hanyate hanyamāne śarīre). According to the reactions of one’s fruitive activities, one takes birth in various species of life among the birds, beasts, trees, human beings, demigods and so on, thus rotating through various bodies. For a certain period of time, one receives a particular type of body as a son or father in a false relationship. All our relationships in this material world with friends, relatives or enemies consist of duality, in which one feels happy and distressed on the basis of illusion. The living entity is actually a spiritual soul who is part and parcel of God and has nothing to do with relationships in the world of duality. Therefore Nārada Muni advised Citraketu not to lament for his so-called dead son.

After hearing instructions from their dead child, Citraketu and his wife could understand that all relationships in this material world are causes of misery. The queens who had administered poison to the son of Kṛtadyuti were very much ashamed. They atoned (to make compensation/amends for their sins) for the sinful act of killing a child and gave up their aspiration to have sons.

Chitraketu abandon all ignorance-based desires and connections and he became free of sorrow and delusion.

Chitraketu disposed of the body of the prince, bathed in the river Yamuna and did water liberation to his son. Afterwards, he took refuge in Sage Narada. The sage asked the king to worship the Lord with his mind under full control

Shloka :6

Atha sah hi labdvaa--------------------------then Chitraketu, having received knowledge of

Stotram cha mantram api-----------------the hymn as well as the Mantra

Naardatah tapasyan-----------------------from Sage Sri Narada, and practicing austerities

Toshaaya te shesha-vapushah------------for propitiating You in the form of Adisesha

Api labdhvaa sapta-raatre--------------------and even after getting, in seven days

Vidyaadhara-adhipatitaam-------------------the position of the supreme head of Vidhyadharas

Anvabhajat bhavantam nanu-----------------continued to worship You, indeed

Akunt*ha-matih--------------------------------------without any loss of fervour (great intensity of feeling, excitement)

FROM BHAGAVATHAM

Thereafter, Nārada Muni chanted prayers to Nārāyaṇa, who exists as catur-vyūha, and instructed Citraketu about the Supreme Lord, who creates, maintains and annihilates everything and who is the master of the material nature. After instructing King Citraketu in this way, he returned to Brahmaloka. These instructions about the Absolute Truth are called the mahā-vidyā.

After being initiated by Nārada Muni, King Citraketu chanted the mahā-vidyā.

Nārada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the oṁkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Saṅkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

 Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You.

 The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us.

As pots made completely of earth are situated on earth after being created and are transformed into earth again when broken, this cosmic manifestation is caused by the Supreme Brahman, situated in the Supreme Brahman, and annihilated in the same Supreme Brahman. Therefore, since the Supreme Lord is the cause of Brahman, let us offer Him our respectful obeisances.

 The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances.

 As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman.

 O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in the Puruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

 Nārada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. Nārada then left with the great sage Aṅgirā for the topmost planet, known as Brahmaloka.

Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Nārada Muni.

Shloka : 7

Praadurbhavan tasmai-----------------------You manifesting Yourself to him

Achiratah roopena------------------------------ without any delay, in a form endowed with

Sahasra-sheershnaa mrnaala-dhavalena------------------thousand hoods and the whiteness of a lotus- stalk

Baddha-nuti-siddha-ganaavrtena---------------------surrounded by bands of siddhas singing Your praise

Prasannah nutibhih---------------------------------and having been pleased with his hymns

Tirodadhaatha----------------------------------------disappeared

FROM BHAGAVATHAM

Thereafter, within a very few days, by the influence of the mantra that Citraketu had practiced, his mind became increasingly enlightened in spiritual progress, and he attained shelter at the lotus feet of Anantadeva.

After Citraketu finished his prayers, the unlimited Supreme Lord explained knowledge of Himself to Citraketu.

Upon reaching the shelter of Lord Śeṣa, the Supreme Personality of Godhead, Citraketu saw that He was as white as the white fibers of a lotus flower. He was dressed in bluish garments and adorned with a brilliantly glittering helmet, armlets, belt and bangles. His face was smiling, and His eyes were reddish. He was surrounded by such exalted liberated persons as Sanat-kumāra.

 In the presence of Lord Saṅkarṣaṇa, Citraketu offered his obeisances and began to offer prayers.

In his prayers, Citraketu said that millions of universes rest in the pores of Saṅkarṣaṇa, who is limitless, having no beginning and end. The Lord is well known to the devotees for His eternity. The difference between worshiping the Lord and worshiping the demigods is that the worshiper of the Lord also becomes eternal, whereas whatever benedictions one can get from the demigods are impermanent. Unless one becomes a devotee, one cannot understand the Supreme Personality of Godhead.

King Chitraketu worshipped the Lord in His form of Sankarshana-murthy and the Lord manifested in that form.

Shloka: 8

Atha sah tvadbhaktamaulih-----------------Thereafter he, the foremost among Your devotees

Api cha sundareebhih-------------------------indeed, making those celestial damsels

Sangaapayan lalitam tava gunaganam------------------sing melodiously,Your innumerable virtues

Sanga-atireka-rahitah-------------------------------being free from exceesive attachment to sensual pleasures

Harshula-manaah----------------------------------and with a happy and cheerful disposition ( inherent qualities of mind and character)

Chachaara kaamam bhuvaneshu------------------- moved about freely in the worlds

Lakshalaksham varshaani-----------------------------for several million of years

FROM BHAGAVATHAM

After only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyādharas as an intermediate product of his spiritual advancement in knowledge.

After personally talking with the Supreme Personality of Godhead, King Citraketu enjoyed life in his airplane with the women of the Vidyādhara planet. Engaging in the congregational chanting of the glories of the Lord, he began flying his plane and traveling in outer space. Chitraketu, without showing excessive attachment towards sensual pleasures, travelled, at his will, celestially in all the worlds of million years, immersed in the bliss of Brahman

Shloka : 9

Sah noonam bhavatpranunnah--------------------Chitraketu, certainly being prompted by You

Atyanta-sanga-vilayaaya--------------------------for the total eradication of sensual attachments

Aapya roopyagirim--------------------on reaching the silver mountain, Kailasa

Abhishepe umayaa parihasan---------------was cursed by Goddess Uma on his mocking/ridiculing

 Tam shankaram angajaarim--------------------at Lord Shiva, the destroyer of Kama-deva

Anka-krta-vallabham------------------------------who had seated His consort, Goddess Uma on his lap

Mahatsamaaje nishshankam-------------------in the assembly of great sages without any hesitation

FROM BHAGAVATHAM

One day while traveling like this, he wandered into the bowers of Sumeru Mountain, where he came upon Lord Śiva embracing Pārvatī, surrounded by an assembly of Siddhas, Cāraṇas and great sages. Seeing Lord Śiva in that situation, Citraketu laughed very loudly, but Pārvatī became very angry at him and cursed him. Because of this curse, Citraketu later appeared as the demon Vṛtrāsura.

Citraketu, however, was not at all afraid of Pārvatī’s curse, and thus he spoke as follows: “Everyone in human society enjoys happiness and distress according to his past deeds and in this way travels in the material world. Therefore no one is responsible for his happiness and distress. One is controlled by the influence of material nature in the material world, yet one thinks himself the doer of everything. In this material world, which is made of the external energy of the Supreme Lord, one is sometimes cursed and sometimes favored, and thus he sometimes enjoys in the upper planetary systems and sometimes suffers in the lower planets, but all these situations are the same because they are within this material world. None of these positions has any factual existence, for all of them are temporary. The Supreme Personality of Godhead is the ultimate controller because the material world is created, maintained and annihilated under His control while He nonetheless remains neutral to these different transformations of the material world in time and space. The material, external energy of the Supreme Personality of Godhead is in charge of this material world. The Lord helps the world by creating situations for the living entities within it.”

When Citraketu spoke in this way, all the members in the great assembly in which Lord Śiva and Pārvatī were present were astonished. Then Lord Śiva began speaking about the devotees of the Lord. A devotee is neutral in all conditions of life, whether in the heavenly planets or hellish planets, whether liberated from the material world or conditioned by it, and whether blessed with happiness or subjected to distress. These are all merely dualities created by the external energy. Being influenced by the external energy, the living entity accepts a gross and subtle material body, and in this illusory position he apparently suffers miseries, although everyone is part and parcel of the Supreme Lord. The so-called demigods consider themselves independent lords, and in this way they are misled from understanding that all living entities are part of the Supreme.

 The great devotee Citraketu was so powerful that he was quite competent to curse mother Pārvatī in retaliation, but instead of doing so, he very humbly accepted the curse and bowed his head before Lord Śiva and his wife. This is very much to be appreciated as the standard behavior of a Vaiṣṇava.

Shloka :10

Ayam tu nissambhramah-------------------------he, Chitraketu however unperturbed/undisturbed

Ayaachita-shaapa-mokshah---------------------without asking for release from the curse

Upagamya vrtraasuratvam-----------------------assuming the form of Vritrasura

Surendra-yodhee upaasya bhramam----------------the combatant (fighter, warrior) of Indra and removing the delusion

Api shatroh samare bhaktyaa----------------------------of even his enemy during battle by his devotion

Aatmatatva-kathanaih---------------------------------------and by imparting knowledge of the self

Gatah the padam vichitram-------------------------------attained Your abode. What a wonder?

FROM BHAGAVATHAM

Being cursed by mother Durgā [Bhavānī, the wife of Lord Śiva], that same Citraketu accepted birth in a demoniac species of life. Although still fully equipped with transcendental knowledge and practical application of that knowledge in life, he appeared as a demon at the fire sacrifice performed by Tvaṣṭā, and thus he became famous as Vṛtrāsura.

Citraketu was a great devotee [mahātmā]. If one hears this history of Citraketu from a pure devotee, the listener also is freed from the conditional life of material existence.

One who rises from bed early in the morning and recites this history of Citraketu, controlling his words and mind and remembering the Supreme Personality of Godhead, will return home, back to Godhead, without difficulty.

Appearance of Demon Vritrasura

 From the southern side of the sacrificial fire known as Anvāhārya came a fearful personality who looked like the destroyer of the entire creation at the end of the millennium.

 Like arrows released in the four directions, the demon’s body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon’s body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.

That very fearful demon, who was actually the son of Tvaṣṭā, covered all the planetary systems by dint (power or force) of austerity. Therefore he was named Vṛtra, or one who covers everything.

 The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vṛtrāsura swallowed all their weapons.

 Struck with wonder and disappointment upon seeing the strength of the demon, the demigods lost their own strength. Therefore they all met together to try to please the Supersoul, the Supreme Personality of Godhead, Nārāyaṇa, by worshiping Him.

 The demigods said: The three worlds are created by the five elements — namely ether, air, fire, water and earth — which are controlled by various demigods, beginning from Lord Brahmā. Being very much afraid that the time factor will end our existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us full protection.

Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.

 The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the Matsya avatāra, the fish incarnation. By the grace of the Matsya avatāra, Manu saved himself from the great danger of the flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvaṣṭā.

 In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a horrible sound that Lord Brahmā almost fell from his seat on the lotus into the water of devastation, but he was saved with the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition.

 The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see Him because all of us think that we are (flood) separate and independent gods.

 By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vāmanadeva, the incarnation of strength among the demigods; Paraśurāma, the incarnation among saints; Nṛsiṁhadeva and Varāha, incarnations among animals; and Matsya and Kūrma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Kṛṣṇa and Lord Rāma. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virāṭ-rūpa]. In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection.

when all the demigods offered Him their prayers, the Supreme Personality of Godhead, Lord Hari, carrying His weapons, the conchshell, disc and club, appeared first within their hearts and then before them.

Surrounding and serving the Supreme Personality of Godhead, Nārāyaṇa, were sixteen personal attendants, decorated with ornaments and appearing exactly like Him but without the mark of Śrīvatsa and the Kaustubha jewel. O King, when all the demigods saw the Supreme Lord in that posture, smiling with eyes like the petals of lotuses grown in autumn, they were overwhelmed with happiness and immediately fell down like rods, offering daṇḍavats. Then they slowly rose and pleased the Lord by offering Him prayers.

O Supreme Personality of Godhead, You are competent to give the results of sacrifice, and You are also the time factor that destroys all such results in due course. You are the one who releases the cakra to kill the demons. O Lord, who possess many varieties of names, we offer our respectful obeisances unto You.

 O supreme controller, You control the three destinations [promotion to the heavenly planets, birth as a human being, and condemnation in hell], yet Your supreme abode is Vaikuṇṭha-dhāma. Since we appeared after You created this cosmic manifestation, Your activities are impossible for us to understand. We therefore have nothing to offer You but our humble obeisances.

 O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

 O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself. Nevertheless, although You appear engaged in material activity, You are transcendental to all material qualities. Consequently these transcendental activities of Yours are extremely difficult to understand.

These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.

 O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.

A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly, You, as the Supersoul in everyone’s heart, inspire fear or fearlessness according to one’s intelligence, but in You there is no duality.

 With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic principle of everything. The total material energy is the cause of the material manifestation, but the material energy is caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are the only one remaining.

Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so-called material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real friends of all living entities. Offering their minds unto You and enjoying transcendental bliss, they are expert in achieving the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material world. How could they give up engagement in Your devotional service?

 O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vāmana incarnation! O three-eyed form of Nṛsiṁhadeva! O most beautiful person within the three worlds! Everything and everyone, including human beings and even the Daitya demons and the Dānavas, is but an expansion of Your energy. O supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as soon as they become very powerful. You appear as Lord Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You appear sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nṛsiṁhadeva and Lord Hayagrīva, and sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the demons and Dānavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill the great demon Vṛtrāsura.

O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.

 O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, (creator) the maintainer,(protector) and the annihilator(destructor) of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Parabrahman and Paramātmā. O Supreme Personality of Godhead, nothing is unknown to You.

Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.

Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā’s son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

 O Lord, O supreme pure, You live within the core of everyone’s heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Kṛṣṇa, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.

 when the demigods offered the Lord their sincere prayers in this way, the Lord listened by His causeless mercy. Being pleased, He then replied to the demigods.

 The Supreme Personality of Godhead said: O beloved demigods, you have offered your prayers to Me with great knowledge, and I am certainly most pleased with you. A person is liberated by such knowledge, and thus he remembers My exalted position, which is above the conditions of material life. Such a devotee is fully purified by offering prayers in full knowledge. This is the source of devotional service to Me.

 O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.

Those who think material assets to be everything or to be the ultimate goal of life are called misers [kṛpaṇas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish.

 A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it.

 O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyañca [Dadhīci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay.

 That saintly Dadhyañca, who is also known as Dadhīci, personally assimilated the spiritual science and then delivered it to the Aśvinī-kumāras. It is said that Dadhyañca gave them mantras through the head of a horse. Therefore the mantras are called Aśvaśira. After obtaining the mantras of spiritual science from Dadhīci, the Aśvinī-kumāras became jīvan-mukta, liberated even in this life.

Dadhyañca’s invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it. Because of this Nārāyaṇa-kavaca, Dadhīci’s body is now very strong. You should therefore beg him for his body.

When the Aśvinī-kumāras beg for Dadhyañca’s body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyañca is very experienced in religious understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My power.

 When Vṛtrāsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Vṛtrāsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you.

Following the order of the Supreme Personality of Godhead, the demigods approached Dadhīci Muni and begged for his body. Dadhīci Muni first merged his gross body made of five elements into the original stock of five elements and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. Thus he gave up his gross body. With the help of Viśvakarmā, the demigods then prepared a thunderbolt from Dadhīci’s bones. Armed with the thunderbolt weapon, they prepared themselves to fight and got up on the backs of elephants.

King Indra very firmly took up the thunderbolt manufactured by Viśvakarmā from the bones of Dadhīci. Charged with the exalted power of Dadhīci Muni and enlightened by the power of the Supreme Personality of Godhead, Indra rode on the back of his carrier, Airāvata, surrounded by all the demigods, while all the great sages offered him praise. Thus he shone very beautifully, pleasing the three worlds as he rode off to kill Vṛtrāsura.

At the end of Satya-yuga and the beginning of Tretā-yuga, a great fight took place between the demigods and the asuras.

Unable to tolerate the effulgence of the demigods, the asuras fled the battle, leaving Vṛtrāsura, their commander in chief, to fight for himself.

 Vṛtrāsura, however, seeing the demons fleeing, instructed them in the importance of fighting and dying in the battlefield. One who is victorious in battle gains material possessions, and one who dies in the battlefield attains a residence at once in the celestial heavens. In either way, the fighter benefits.

 When the prominent commanders of the demons fled, not hearing Vṛtrāsura’s advice. Vṛtrāsura condemned them all as cowards. Speaking very bravely, he stood alone to face the demigods. When the demigods saw Vṛtrāsura’s attitude, they were so afraid that they practically fainted, and Vṛtrāsura began trampling them down. Unable to tolerate this, Indra, the King of the demigods, threw his club at Vṛtrāsura, but Vṛtrāsura was such a great hero that he easily caught the club with his left hand and used it to beat Indra’s elephant. Struck by the blow of Vṛtrāsura, the elephant was pushed back fourteen yards and fell, with Indra on its back.

Transcendental qualities of Vritrasura

King Indra had first accepted Viśvarūpa as his priest and thereafter killed him. Reminding Indra of his heinous activities, Vṛtrāsura said, “If one is a devotee of the Supreme Personality of Godhead, Lord Viṣṇu, and depends on Lord Viṣṇu in every respect, then victory, opulence and peace of mind are all inevitably available. Such a person has nothing for which to aspire in the three worlds. The Supreme Lord is so kind that He especially favors such a devotee by not giving him opulence that will hamper his devotional service. Therefore I wish to give up everything for the service of the Lord. I wish always to chant the glories of the Lord and engage in His service. Let me become unattached to my worldly family and make friendships with the devotees of the Lord. I do not desire to be promoted to the higher planetary systems, even to Dhruvaloka or Brahmaloka, nor do I desire an unconquerable position within this material world. I have no need for such things.”

After Vṛtrāsura finished speaking, he released his trident against King Indra with great anger, but Indra, using his thunderbolt, which was many times more powerful than the trident, broke the trident to pieces and cut off one of Vṛtrāsura’s arms. Nevertheless, Vṛtrāsura used his remaining arm to strike Indra with an iron mace, making the thunderbolt fall from Indra’s hand. Indra, being very ashamed of this, did not pick up the thunderbolt from the ground, but Vṛtrāsura encouraged King Indra to pick it up and fight. Vṛtrāsura then spoke to King Indra as follows, instructing him very well.

“The Supreme Personality of Godhead,” he said, “is the cause of victory and defeat. Not knowing that the Supreme Lord is the cause of all causes, fools and rascals try to take credit for victory or defeat themselves, but everything is actually under the control of the Lord. No one but Him has any independence. The puruṣa (the enjoyer) and prakṛti (the enjoyed) are under the control of the Lord, for it is by His supervision that everything works systematically. Not seeing the hand of the Supreme in every action, a fool considers himself the ruler and controller of everything. When one understands, however, that the real controller is the Supreme Personality of Godhead, he is freed from the relativities of the world, such as distress, happiness, fear and impurity.” Thus Indra and Vṛtrāsura not only fought, but also engaged in philosophical discourses. Then they began to fight again.

Glorious Death of Vritrasura

This time Indra was more powerful, and he severed Vṛtrāsura’s remaining arm. Vṛtrāsura then assumed a gigantic form and swallowed King Indra, but Indra, being protected by the talisman known as Nārāyaṇa-kavaca, was able to protect himself even within Vṛtrāsura’s body. Thus he emerged from Vṛtrāsura’s abdomen and severed the demon’s head from his body with his powerful thunderbolt. Severing the demon’s head took one complete year to accomplish.

While all the demigods looked on, he entered the transcendental world to become an associate of Lord Saṅkarṣaṇa.

Among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.

How such a demon as Vṛtrāsura could become an exalted devotee. In this connection the previous life of Vṛtrāsura is discussed. This involves the story of Citraketu and how he was victimized (subjected to fraud, unjust treatment) by lamentation because of the death of his son. ( story of Chitraketu is discussed in previous shlokas)

Shloka :11

Indravadhodyataa api-----------------------------Although wanting to kill Indra

Ditih tvatsevanena----------------------------------Diti, on account of Your worship

Abhilebhe taan marutah---------------------------begot those Maruts

Prayuta indrasuhrdah----------------------------who contrary to her wishes, became friends of Indra.

Bhavannishevaa shubhadaa eva----------------Your worship is the bestower of only Good

Dushtaa shaye api----------------------------------even on those with evil intentions

He pavanaalayesha-------------------------- O Lord of Guruvayoor

Tattaadrshah tvam Ava maam---------------------may You, of such nature, protect me

FROM BHAGAVATHAM

Diti's vow to kill Indra

Diti’s sons known as the Maruts and how they were elevated to the position of demigods. Just to help Indra, Lord Viṣṇu had killed Hiraṇyākṣa and Hiraṇyakaśipu. Because of this, Diti was very envious, and she was eager to have a son who could kill Indra. By her service, she enchanted Kaśyapa Muni in order to beg from him a greater son to do this. In corroboration (authority, confirm or give support to a statement, theory or finding) of the Vedic injunction vidvāṁsam api karṣati, Kaśyapa Muni was attracted to his beautiful wife and promised to grant her any request. When, however, she requested a son who would kill Indra, he condemned himself, and he advised his wife Diti to follow the Vaiṣṇava ritualistic ceremonies to purify herself. When Diti, following the instructions of Kaśyapa, engaged in devotional service, Indra could understand her purpose, and he began observing all her activities.

 Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also brought kuśa grass, leaves, sprouts, earth and water exactly at the proper time.

 As the hunter of a deer becomes like a deer by covering his body with deerskin and serving the deer, so Indra, although at heart the enemy of the sons of Diti, became outwardly friendly and served Diti in a faithful way. Indra’s purpose was to cheat Diti as soon as he could find some fault in the way she discharged the vows of the ritualistic ceremony. However, he wanted to be undetected, and therefore he served her very carefully.

 Having grown weak and thin because of strictly following the principles of the vow, Diti once unfortunately neglected to wash her mouth, hands and feet after eating and went to sleep during the evening twilight.

 Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as aṇimā and laghimā], entered Diti’s womb while she was unconscious, being fast asleep.

After entering Diti’s womb, Indra, with the help of his thunderbolt, cut into seven pieces her embryo, which appeared like glowing gold. In seven places, seven different living beings began crying. Indra told them, “Do not cry,” and then he cut each of them into seven pieces again.

Being very much aggrieved, they pleaded to Indra with folded hands, saying, “Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?”

 When Indra saw that actually they were his devoted followers, he said to them: If you are all my brothers, you have nothing more to fear from me.

Although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead.

 If one worships the Supreme Personality of Godhead, the original person, even once, he receives the benefit of being promoted to the spiritual world and possessing the same bodily features as Viṣṇu. Diti worshiped Lord Viṣṇu for almost one year, adhering to a great vow. Because of such strength in spiritual life, the forty-nine Maruts were born. How, then, is it wonderful that the Maruts, although born from the womb of Diti, became equal to the demigods by the mercy of the Supreme Lord?

 Because of worshiping the Supreme Personality of Godhead, Diti was completely purified. When she got up from bed, she saw her forty-nine sons along with Indra. These forty-nine sons were all as brilliant as fire and were in friendship with Indra, and therefore she was very pleased.

Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Ādityas.

 I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies.

 Indra replied: My dear mother, because I was grossly blinded by selfish interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to find some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces.

 First I cut the child in the womb into seven pieces, which became seven children. Then I cut each of the children into seven pieces again. By the grace of the Supreme Lord, however, none of them died.

 My dear mother, when I saw that all forty-nine sons were alive, I was certainly struck with wonder. I decided that this was a secondary result of your having regularly executed devotional service in worship of Lord Viṣṇu.

Although those who are interested only in worshiping the Supreme Personality of Godhead do not desire anything material from the Lord and do not even want liberation, Lord Kṛṣṇa fulfills all their desires.

 The ultimate goal of all ambitions is to become a servant of the Supreme Personality of Godhead. If an intelligent man serves the most dear Lord, who gives Himself to His devotees, how can he desire material happiness, which is available even in hell

 O my mother, O best of all women, I am a fool. Kindly excuse me for whatever offenses I have committed. Your forty-nine sons have been born unhurt because of your devotional service. As an enemy, I cut them to pieces, but because of your great devotional service they did not die.

Diti was extremely satisfied by Indra’s good behavior. Then Indra offered his respects to his aunt with profuse obeisances, and with her permission he went away to the heavenly planets with his brothers the Maruts.

Because Diti had performed the Vaiṣṇava ritualistic ceremonies, all the sons became Vaiṣṇavas.

Diti performing Pumsavana vratam

Diti, Kaśyapa Muni’s wife, executed Kaśyapa Muni’s instructions on devotional service. During the first day of the bright fortnight of the moon in the month of Agrahāyaṇa (November-December), every woman, following in the footsteps of Diti and following the instructions of her own husband, should begin this puṁsavana-vrata. In the morning, after washing her teeth, bathing and thus becoming purified, she should hear about the birth mystery of the Maruts. Then, covering her body with a white dress and being properly ornamented, before breakfast she should worship Lord Viṣṇu and mother Lakṣmī, the goddess of fortune, Lord Viṣṇu’s wife, by glorifying Lord Viṣṇu for His mercy, patience, prowess, ability, greatness and other glories and for how He can bestow all mystic benedictions. While offering the Lord all paraphernalia for worship, such as ornaments, a sacred thread, scents, nice flowers, incense and water for bathing and washing His feet, hands and mouth, one should invite the Lord with this mantra: oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahāvibhūtipataye saha mahā-vibhūtibhir balim upaharāmi. Then one should offer twelve oblations in the fire while chanting this mantra: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā. One should offer obeisances while chanting this mantra ten times. Then one should chant the Lakṣmī-Nārāyaṇa mantra.

If either a pregnant woman or her husband regularly discharges this devotional service, both of them will receive the result. After continuing this process for one full year, the chaste wife should fast on the pūrṇimā, the full-moon day, of Kārttika. On the following day, the husband should worship the Lord as before and then observe a festival by cooking nice food and distributing prasāda to the brāhmaṇas. Then, with the permission of the brāhmaṇas, the husband and wife should take prasāda.

Demons born to Diti

First the two sons named Hiraṇyakaśipu and Hiraṇyākṣa took birth from Diti’s womb. Both of them were very powerful and were worshiped by the Daityas and Dānavas.

 The wife of Hiraṇyakaśipu was known as Kayādhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Saṁhlāda, Anuhlāda, Hlāda and Prahlāda. The sister of these four sons was known as Siṁhikā. She married the demon named Vipracit and gave birth to another demon, named Rāhu.

 While Rāhu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Saṁhlāda was named Kṛti. By union with Saṁhlāda, Kṛti gave birth to a son named Pañcajana.

Hlāda’s wife, whose name was Dhamani, gave birth to two sons — Vātāpi and Ilvala. Ilvala put Vātāpi into the form of a ram and gave him to Agastya to eat. Anuhlāda, in the womb of his wife, Sūryā, begot two sons, named Bāṣkala and Mahiṣa. Prahlāda’s son was known as Virocana, and his grandson was known as Bali Mahārāja. Bali Mahārāja had one hundred sons, of whom Bāṇa was the eldest.