श्रीशुक उवाच ।
त एवं शंसतो धर्मं वचः पत्युरचेतसः ।
नैवागृह्णन् भयत्रस्ताः पलायनपरा नृप ॥ १॥
विशीर्यमाणां पृतनामासुरीमसुरर्षभः ।
कालानुकूलैस्त्रिदशैः काल्यमानामनाथवत् ॥ २॥
दृष्ट्वातप्यत सङ्क्रुद्ध इन्द्रशत्रुरमर्षितः ।
तान् निवार्यौजसा राजन् निर्भर्त्स्येदमुवाच ह ॥ ३॥
किं व उच्चरितैर्मातुर्धावद्भिः पृष्ठतो हतैः ।
न हि भीतवधः श्लाघ्यो न स्वर्ग्यः शूरमानिनाम् ॥ ४॥
यदि वः प्रधने श्रद्धा सारं वा क्षुल्लका हृदि ।
अग्रे तिष्ठत मात्रं मे न चेद्ग्राम्यसुखे स्पृहा ॥ ५॥
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Śrī Śuka went on : Frantic with fear and robbed of (all) good sense, and intent on flight, the demons paid no heed at all to the advice of their chief, who was thus preaching virtue to them, O king (Parikṣit) ! (1)
Roused to indignation and enraged to see the demon host being shattered and put to flight—as though it were masterless—by the gods (who pass through only three stages in life, viz., childhood, adolescence and full manhood and never grow old, and) to whom time (fortune) appeared propitious, Vṛtra (the enemy of Indra), the foremost of the demons, felt agonized (at heart). Warding the gods off by his (own) might, O Parikṣit, and scolding them, he actually addressed the following words to them:—(2-3)
"What will be gained by you through these fugitives—who are no better than the excreta of their mother—being struck from behind ? Indeed the slaughter of the terror-stricken is neither praiseworthy nor conducive to heavenly enjoyment for those who account themselves as brave. (4)
If you are keen about fighting or if there is courage in your heart, O vile creatures, and (again) if there is no craving (in your heart) for sensuous enjoyments, stand but for a moment before me". (5) (1-5)
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एवं सुरगणान् क्रुद्धो भीषयन् वपुषा रिपून् ।
व्यनदत्सुमहाप्राणो येन लोका विचेतसः ॥ ६॥
तेन देवगणाः सर्वे वृत्रविस्फोटनेन वै ।
निपेतुर्मूर्च्छिता भूमौ यथैवाशनिना हताः ॥ ७॥
ममर्द पद्भ्यां सुरसैन्यमातुरं
निमीलिताक्षं रणरङ्गदुर्मदः ।
गां कम्पयन्नुद्यतशूल ओजसा
नालं वनं यूथपतिर्यथोन्मदः ॥ ८॥
विलोक्य तं वज्रधरोऽत्यमर्षितः
स्वशत्रवेऽभिद्रवते महागदाम् ।
चिक्षेप तामापततीं सुदुःसहां
जग्राह वामेन करेण लीलया ॥ ९॥
स इन्द्रशत्रुः कुपितो भृशं तया
महेन्द्रवाहं गदयोरुविक्रमः ।
जघान कुम्भस्थल उन्नदन् मृधे
तत्कर्म सर्वे समपूजयन् नृप ॥ १०॥
ऐरावतो वृत्रगदाभिमृष्टो
विघूर्णितोऽद्रिः कुलिशाहतो यथा ।
अपासरद्भिन्नमुखः सहेन्द्रो
मुञ्चन्नसृक् सप्तधनुर्भृशार्तः ॥ ११॥
न सन्नवाहाय विषण्णचेतसे
प्रायुङ्क्त भूयः स गदां महात्मा ।
इन्द्रोऽमृतस्यन्दिकराभिमर्श-
वीतव्यथक्षतवाहोऽवतस्थे ॥ १२॥
स तं नृपेन्द्राहवकाम्यया रिपुं
वज्रायुधं भ्रातृहणं विलोक्य ।
स्मरंश्च तत्कर्म नृशंसमंहः
शोकेन मोहेन हसन् जगाद ॥ १३॥
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Thus threatening the host of gods, his enemies, by his (words as well as by his gigantic) figure, and full of rage, Vṛtra, who was possessed of vast strength, roared in such a way that people fainted (to hear the sound). (6)
Rendered unconscious by that (terrible) yell of Vṛtra, all the gods actually dropped on the ground just as they would when struck with lightning. (7)
Taking up his spear and shaking the earth by his strength, Vṛtra (whose ardent passion for the pastime of warfare could not be easily repressed) trod down under his feet the troops of the gods—(that were) lying unconscious with their eyes closed—even as a lordly elephant would trample down in its mad fury a bed of lotuses. (8)
Indra (the wielder of the thunderbolt) was seized with great indignation to see him and hurled a huge mace at his enemy, who was (now) rushing towards him. The demon (however) sportfully caught that most formidable weapon with his left hand even as it approached him. (9)
Roaring in fury, the said enemy of Indra, who was possessed of terrible prowess, struck on the head with that mace the elephant (Airāvata) that bore the mighty Indra on its back. All those present on the battle-field admired this feat of his, O Parikṣit ! (10)
Smitten with the mace hurled by Vṛtra even like a mountain struck with lightning and much afflicted, Airāvata along with Indra (mounted on its back) retreated to a distance of twenty-eight cubits, reeling and vomiting blood, its mouth broken. (11)
That noble soul (Vṛtra) did not aim the mace for a second time at Indra, who felt dejected in mind and whose elephant was stunned (with the blow). (Meanwhile,) O king of kings, Indra, whose wounded elephant was rid of its pain by the (very) touch of his hand, that shed drops of nectar, stood (once more) before Vṛtra. (12)
Seeing the aforesaid Indra (his own enemy and) the slayer of his (elder) brother (Viśwarūpa), standing (before him) armed with the thunderbolt and seeking a (single) combat with him, O king of kings, Vṛtra was filled with grief and infatuation as he recollected that cruel and sinful deed of his adversary, and spoke laughing (as follows) : (13) (6-13)
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वृत्र उवाच ।
दिष्ट्या भवान् मे समवस्थितो रिपु-
र्यो ब्रह्महा गुरुहा भ्रातृहा च ।
दिष्ट्यानृणोऽद्याहमसत्तम त्वया
मच्छूलनिर्भिन्नदृषद्धृदाचिरात् ॥ १४॥
यो नोऽग्रजस्यात्मविदो द्विजाते-
र्गुरोरपापस्य च दीक्षितस्य ।
विश्रभ्य खड्गेन शिरांस्यवृश्च-
त्पशोरिवाकरुणः स्वर्गकामः ॥ १५॥
श्रीह्रीदयाकीर्तिभिरुज्झितं त्वां
स्वकर्मणा पुरुषादैश्च गर्ह्यम् ।
कृच्छ्रेण मच्छूलविभिन्नदेह-
मस्पृष्टवह्निं समदन्ति गृध्राः ॥ १६॥
अन्येऽनु ये त्वेह नृशंसमज्ञा
ये ह्युद्यतास्त्राः प्रहरन्ति मह्यम् ।
तैर्भूतनाथान् सगणान् निशात-
त्रिशूलनिर्भिन्नगलैर्यजामि ॥ १७॥
अथो हरे मे कुलिशेन वीर
हर्ता प्रमथ्यैव शिरो यदीह ।
तत्रानृणो भूतबलिं विधाय
मनस्विनां पादरजः प्रपत्स्ये ॥ १८॥
सुरेश कस्मान्न हिनोषि वज्रं
पुरः स्थिते वैरिणि मय्यमोघम् ।
मा संशयिष्ठा न गदेव वज्रः
स्यान्निष्फलः कृपणार्थेव याच्ञा ॥ १९॥
नन्वेष वज्रस्तव शक्र तेजसा
हरेर्दधीचेस्तपसा च तेजितः ।
तेनैव शत्रुं जहि विष्णुयन्त्रितो
यतो हरिर्विजयः श्रीर्गुणास्ततः ॥ २०॥
अहं समाधाय मनो यथाऽऽह
सङ्कर्षणस्तच्चरणारविन्दे ।
त्वद्वज्ररंहोलुलितग्राम्यपाशो
गतिं मुनेर्याम्यपविद्धलोकः ॥ २१॥
पुंसां किलैकान्तधियां स्वकानां
याः सम्पदो दिवि भूमौ रसायाम् ।
न राति यद्द्वेष उद्वेग आधि-
र्मदः कलिर्व्यसनं सम्प्रयासः ॥ २२॥
त्रैवर्गिकायासविघातमस्म-
त्पतिर्विधत्ते पुरुषस्य शक्र ।
ततोऽनुमेयो भगवत्प्रसादो
यो दुर्लभोऽकिञ्चनगोचरोऽन्यैः ॥ २३॥
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Vṛtra said : Luckily enough (for me) you, who slew a Brāhmaṇa, your (own) preceptor and my brother (all in the person of Viśwarūpa), have firmly stood before me as my adversary. How glad am I that through you, O most wicked one, when your stone-like heart has been pierced through before long by my trident, I shall have discharged my debt (to my brother) today. (14)
You ruthlessly lopped off with a sword the heads of my innocent brother—who besides being a Brāhmaṇa and your preceptor, had realized the Self and reposing (full) confidence in you, was (duly) engaged in a sacrifice (on your behalf), (even) as one aspiring to (an abode in) heaven would sever the head of an animal to be sacrificed. (15)
When your body has been torn asunder by my trident, vultures will feast (before long) on you—forsaken as you are by shame, grace, compassion and glory and fit to be censured (even) by Rākṣasas (who devour human beings) because of your sinful deeds—since you will get no fire (to burn you). (16)
Nay, I shall indeed propitiate the god Bhairava and others (the leaders of ghosts) with their retinue through (the blood of) those other foolish gods who, following (the lead of) your cruel self, have raised their missiles to strike me on this field of battle and whose neck will be (presently) pierced through with my sharpened trident. (17)
If, on the other hand, O valiant Indra, you actually succeed in crushing my army and severing my (own) head with your thunderbolt in this encounter, I shall in that case offer my body as a (propitiatory) oblation to birds and beasts (such as vultures and jackals) and (thus) freed from all debts (of Karma), attain to the dust of feet (destiny or abode) of enlightened souls (Nārada and others). (18)
O ruler of gods, wherefore do you not hurl your unfailing thunderbolt at me, your enemy, stationed before you? (Pray) do not entertain any misgiving (in your mind). (Rest assured that) the thunderbolt will not prove ineffectual as your mace or as an entreaty seeking its fulfilment from a miser. (19)
Surely this thunderbolt of yours, O Indra, has been whetted by the energy of Śrī Hari as well as by the asceticism of the sage Dadhīci. Prompted by Lord Viṣṇu, get rid of your enemy (myself) with the selfsame weapon; (for) victory, fortune and virtues lean to that side alone on which stands Śrī Hari. (20)
Concentrating my mind on the lotus-feet of Lord Saṅkarṣaṇa (even) as He has instructed me, and with the cords of attachment to the pleasures of sense cut asunder by the force of your thunderbolt, and having (thus) cast off the body, I shall attain to the destiny of a sage given to contemplation. (21)
The Lord does not of course bestow on His own people, exclusively devoted to Him, the riches that are available in heaven (the higher worlds), on earth or in the subterranean regions, and from which follow (as a matter of course) hatred, fear, mental anguish, arrogance, discord, suffering and toil. (22)
Our Master (on the other hand), O Indra, frustrates the efforts of His servant for the attainment of the three objects of human pursuit (viz., religious merit, worldly riches and sensuous enjoyment). From such frustration is to be inferred the grace of the Lord, which is the lot of (only) those who have nothing (to call their own) and is difficult to attain for others. (23) (14-23)
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अहं हरे तव पादैकमूल-
दासानुदासो भवितास्मि भूयः ।
मनः स्मरेतासुपतेर्गुणांस्ते
गृणीत वाक्कर्म करोतु कायः ॥ २४॥
न नाकपृष्ठं न च पारमेष्ठ्यं
न सार्वभौमं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा
समञ्जस त्वा विरहय्य काङ्क्षे ॥ २५॥
अजातपक्षा इव मातरं खगाः
स्तन्यं यथा वत्सतराः क्षुधार्ताः ।
प्रियं प्रियेव व्युषितं विषण्णा
मनोऽरविन्दाक्ष दिदृक्षते त्वाम् ॥ २६॥
ममोत्तमश्लोकजनेषु सख्यं
संसारचक्रे भ्रमतः स्वकर्मभिः ।
त्वन्माययाऽऽत्माऽऽत्मजदारगेहे-
ष्वासक्तचित्तस्य न नाथ भूयात् ॥ २७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
षष्ठस्कन्धे वृत्रस्य इन्द्रोपदेशो नामैकादशोऽध्यायः ॥ ११॥
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(Turning mentally towards the Lord,) May I, O Hari, be born again (after death) as a servant of those devotees who have solely taken refuge in Your (lotus) feet. Let my mind ponder and tongue celebrate the excellences of the Lord of my life (Yourself) and let my body do Your service (alone). (24)
O Storehouse of all blessedness and grace ! without You I crave neither the abode of Dhruva (which is placed above Indra's paradise) nor even the realm of Brahmā (the highest heaven) nor the sovereignty of the entire globe nor the lordship of the subterranean regions nor the (superhuman) powers (Aṇimā and so on) attained through Yoga nor Liberation (freedom from rebirth). (25)
Even as unfledged birds (left behind in their nest) are eager to see the mother bird, young calves tormented with hunger (and kept away from the mother cow) seek the milk (of its udders) and a beloved wife, depressed in spirits (due to desolation) longs to see her beloved husband, absent from home, my mind, O lotus-eyed one, is keen to behold You. (26)
Let there be my friendship with the devotees of the Lord of excellent renown, revolving as I do in the whirligig of transmigration due to my own deeds. And let him whose mind is attached through Your Māyā (deluding potency), to his body, offspring, wife and home, O Lord, have no friendship with me. (27)
Thus ends the eleventh discourse entitled "Vṛtra's teaching to Indra,"
in Book Six of the great and glorious Bhāgavata-Purāṇa,
otherwise known as the Paramahāṃsa-Saṃhitā. (24-27)
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