Canto 10 - Chapter 59: The Lord snatches away (by force) a Parijata tree (from Indra's paradise) and kills the demon Naraka (the son of Mother Earth)

Discourse LIX

The Lord snatches away (by force) a Pārijāta tree (from Indra's paradise) and kills the demon Naraka (the son of Mother Earth).

The king (Parikṣit) submitted : (Be pleased to) recount the aforesaid exploit of Śrī Kṛṣṇa (the Wielder of the Śārṅga bow)—how the demon Naraka (son of Mother Earth) was made short work of by the Lord and wherefore the aforementioned damsels were kept in bondage (by the former).(1)

Śrī Śuka replied : Having been apprised of the (nefarious) activities of the demon Naraka (son of Mother Earth) by Indra, whose umbrella* (one of the insignia of sovereignty) had been snatched away (by the demon), (nay,) whose mother (Aditi) had been robbed (by him) of her ear-rings and who had been evicted (by the same demon) from the summit (called Maṇiparvata) of Mount Mandara (the mountain of the gods), the Lord rode on (His carrier) Garuda (the king of birds) alongwith His (favourite) spouse (Satyabhāmā)† and flew to Prāgjyotiṣapura (the capital of Naraka and the premier town of Prāgjyotiṣa, now identified with Assam), fortified (as it was) on all sides with ramparts of mountains and weapons (such as artillery), (nay,) rendered difficult of access due to its belts of water, fire and wind, and encircled with myriads of dreadful and strong snares laid (here and there) by the demon Mura (an associate and follower of Naraka). (1—3)
Śrī Kṛṣṇa (the Wielder of a mace) shattered down the (ramparts of) mountains with His mace, (known by the name of Kaumodaki), the fortifications of weapons with His shafts, (the belts of) fire, water and wind with His discus (Sudarśana) and the snares laid by Mura with His sword. (4)
He blew down the engines (fixed on the ramparts) and broke down the hearts of the gallant (defenders) with the (blasts of) His (famous) conch (Pāñcajanya), and the fortification wall with His massive mace. (5)

• The demon had snatched away (as a matter of fact) the umbrella of Indra's own brother Varuṇa (the guardian of the western quarter and the god of water) and not his own (vice verse 23 of Discourse LIX). But, as the head and overlord of all the Lokapālās and the ruler of all the three worlds, he deemed this as an encroachment upon his own sovereign rights and a direct affront to himself and hence considered himself deprived of his own umbrella.
  † The Lord had conferred a boon on Mother Earth saying that He would not take the life of her son Naraka without her consent. And Satyabhāma being an incarnation of Mother Earth, the Lord took her with Him in order to secure her consent before killing the demon. Again, it is mentioned in the scriptures that Indra complained to the Lord about the behaviour of the demon and sought redress of his grievances while He was staying in the palace of Satyabhāmā. Hence He took her just for her diversion.

Hearing the blast of Pāñcajanya, terrific as the clap of thunder (heard) at the end of a Kalpa (marking the dissolution of the universe), the five-headed demon Mura rose from under the water (of the moat), where he had been lying asleep. (6)
Lifting up his trident, the terrible demon, who shone like the sun and fire appearing at the end of a Kalpa and (as such) was difficult to gaze at, darted at the Lord, even as a serpent would rush at Garuḍa (son of the sage Kaśyapa), devouring as it were (all) the three worlds with his five (gaping) mouths. (7)
Brandishing his trident and hurling it with force at Garuḍa, the demon roared with (all) his five mouths. Filling the horizon and the atmosphere as well as all the four quarters, the great roar covered the entire cosmos. (8)
By a pair of shafts discharged with (great) vigour Śrī Kṛṣṇa split into three the trident even as it came flying at Garuḍa and struck in return his (wide open) mouths with (more) shafts. Mura too hurled his mace in indignation at Śrī Kṛṣṇa. (9)
With His own mace Śrī Kṛṣṇa (elder Brother of Gada) split into thousands of splinters the said mace (even) as it came flying on the battle-field. (Nay,) the invincible Lord lopped off in mere sport with His discus (all) the (five) heads of the demon as he rushed at Him lifting up his arms. (10)
With his heads severed the demon fell lifeless into the water like a mountain whose crest had been sundered by the might of Indra. His seven sons, distressed as they were at the death of their father and impatient to take vengeance, stood fully prepared to give battle. (11)
Urged on to an encounter by the demon Naraka (the son of Mother Earth) and placing Piṭha, their generalissimo, at the head, Tāmra, Antarikṣa, Śravaṇa, Vibhāvasu, Vasu, Nabhasvān and Aruṇa, the seventh, sallied forth equipped with arms. (12)
Coming up, fierce through rage, they hurled shafts, swords, maces, javelins, spears and pikes at the invincible Lord. Lord Śrī Kṛṣṇa of unfailing prowess (however), so the tradition goes, cut down with His own shafts the (whole) body of arms into pieces as small as the sesamum seed. (13)
The Lord sent them (all), Piṭha and others, to the abode of Death,* their heads, thighs, arms, feet and armours having been lopped off or split open. Enraged to see (from the top of the fortress) the generals of his army having been killed by the discus (Sudarśana) and arrows of Śrī Kṛṣṇa (the immortal Lord), the demon Naraka, son of Mother Earth, rushed forth with (an army of) sea-born elephants (whose descent was traceable from Airāvata, the king of elephants, the carrier of Indra). Perceiving Śrī Kṛṣṇa with His spouse (Satyabhāmā) mounted on Garuḍa (the king of birds) like a cloud united with lightning and appearing above the sun, Naraka hurled at Him the javelin known by the name of Śataghni; (nay,) all his warriors too hit Him all at once. (14-15)
With His sharp arrows endowed with peculiar wings Lord Śrī Kṛṣṇa (elder Brother of Gada) forthwith hit the troops of Naraka in such a way as to lop off their arms, thighs and necks, and mangle their bodies and kill their horses and elephants. (16)

Borne by Garuḍa, who was striking down elephants with his wings (all the way), Śrī Kṛṣṇa with His sharp arrows, three for one, cut down (a few minutes later), O jewel among the Kurus, all the weapons and missiles that were employed by the (hostile) warriors (against Him before their death). Being struck by Garuḍa with his bill, wings and claws, the elephants (of the enemy) in their distress retreated into their city (Prāgjyotiṣapura) itself. Seeing his army put to flight when assailed by Garuḍa, the demon Naraka fought on (all alone). (17—19)
The son of Mother Earth hit Garuḍa with the same javelin by which the (very) thunderbolt (of Indra) had been beaten off. Though pierced by it, Garuḍa did not budge any more than an elephant would when struck with a garland. (20)
His attempt having proved futile, Naraka (son of Mother Earth) picked up a pike with intent to strike at Śrī Kṛṣṇa. (But) before he could discharge it, Śrī Kṛṣṇa with His discus (Sudarśana), which was keen-edged as a razor, lopped up the head of Naraka, who rode on an elephant. (21)
Fallen on the ground, Naraka's head, which was accompanied with a pair of ear-rings and adorned with a lovely diadem, shone most resplendent. "Oh, what a pity !" cried his people and "Bravo !" exclaimed the seers; while the chiefs of gods extolled Śrī Kṛṣṇa (the Bestower of Liberation), covering Him with (a shower of) flowers. (22)
Approaching Śrī Kṛṣṇa, Goddess Earth (the mother of Naraka) delivered (to Him) a pair of ear-rings (belonging to Aditi, mother of the gods), brilliant with jewels chased in purest gold, alongwith a garland of sylvan flowers accompanied by a Vaijayanti (a garland of valuable flowers interspersed with jewels), as well as the umbrella belonging to Varuṇa (the god of water and the guardian of the western quarter) and the crest of Mount Mandara, known by the name of Mahāmaṇi or Maṇiparvata (so-called because of its abounding in precious gems). (23)
Bending low (in humility) with joined palms, and with a mind full of devotion the goddess then glorified (as follows) Śrī Kṛṣṇa (the Lord of the universe), who is worshipped (even) by the foremost of gods, O king ! (24)

• The use of the compound word चन्वथम् in this context is intended simply to convey that the Lord made short work of them. Obviously those who died at the hands of the Lord could not be expected to have visited the abode of Yama. They must have attained absorption into the Lord by virtue of that unique privilege.

Earth prayed : Hail to You, O Ruler of the (very) gods of god, O Wielder of a conch, discus and mace ! O Inner Controller of the gods and other beings, my salutations be to You, who have assumed this form in deference to the wishes of Your devotees. (25)
Hail to You, who have a lotus sprung from Your navel ! Hail to You, who are adorned with a garland of lotuses !! Hail to You, the lotus-eyed One !!! Hail to You, who are possessed of lotus-like feet!!! (26)
Salutations to You, who are no other than Lord Viṣṇu, though appearing as a son of Vasudeva ! Salutations to You, who are anterior* to all evolutes, the Cause (even) of Prakṛti (the source of the entire creation), (the Embodiment of) perfect Knowledge. (27)
Hail to You, the birthless Creator of this (objective) universe, the Absolute, possessed of endless potencies ! (My) salutation be to You, O Inner Controller of the great and the small, O Lord, who are one with the five (gross) elements, O Supreme Spirit ! (28)
When inclined to create, O Lord, it is You who assume vehement Rajoguna (and appear as Brahmā); for the dissolution of the universe You assume gross Tamoguna (and appear in the form of Rudra, the god of destruction); and for the continuance of the world You assume abundant Sattvaguṇa, though remaining (ever) unobscured (by these Guṇas), O Lord of the universe! (Nay,) You (alone) are the Time-Spirit, primordial Matter and Spirit (too) and (yet) distinct (from them). (29)
Myself (earth), water, fire and air, ether, the (five) objects of the senses (viz., sound, touch, colour, taste and smell), the gods (presiding over the Indriyas etc.), the mind, the (ten) Indriyas (the five senses and the five organs of action), the ego, the Mahat-tattva (the principle of cosmic intelligence), (nay,) the entire mobile and immobile creation—(all) this, O Lord, is a (mere) phantom (appearing) in You, who are (really) one without a second. (30)
This son (Bhagadatta) of Naraka, afraid as he is, has (accordingly) been brought (by me) to (the soles of) Your lotus feet, O Reliever of the distress of those fallen at Your feet! Therefore, protect him and place on his head Your lotus palm, which destroys all sin. (31)

Śrī Śuka continued: Entreated in these words by Goddess Earth bent low with devotion, and vouchsafing security (to Naraka's son), Śrī Kṛṣṇa entered the palace of Naraka (son of Mother Earth), full of all (kinds of) riches (luxuries). (32)
There Śrī Kṛṣṇa saw sixteen thousand (and one hundred*) Kṣatriya maidens snatched away by Naraka from (the gynaecium of) kings (as well as of gods, Siddhas and demons) after showing valour. (33)
Fascinated to behold that hero among men, who had (now) entered the women's apartments, the damsels mentally chose Him for their beloved spouse ushered (into their presence) by (a benign) providence. (34)
(They) all severally set their heart on Śrī Kṛṣṇa with the feeling (prayer), "May He be my husband and may Providence approve of this." (35)
Śrī Kṛṣṇa sent them (all) in (closed) palanquins to Dvārakā, now that they had been duly washed and neatly dressed, and (also) sent (with them) valuable treasures, chariots, horses and abundant wealth, as well as sixty-four swift-footed white elephants descended from Airāvata (the king of elephants and the carrier of Indra) and endowed with four tusks. (36-37)

Flying (thence) to the abode of Indra (the ruler of the gods), the Lord made over to Aditi (Indra's mother) her pair of ear-rings (recovered from the possession of Naraka, by whom they had been snatched away by force), as well as the umbrella (of Varuṇa) to Indra, and was worshipped (in return) alongwith His beloved spouse (Satyabhāmā) by the said king of immortals accompanied by his consort. (38)
Urged on by His consort, He pulled up a Pārijāta tree (from the garden of Indra) and, placing it on the back of Garuḍa and vanquishing the gods, Indra and all (who opposed Him), He brought it down* to His (own) capital (Dwārakā). (39)
It was planted to adorn the (pleasure-) garden attached to Satyabhāmā's mansion. Hankering after its (delicious) fragrance and honey, bees followed it (all the way) from heaven. (40)
Bowing low (with reverence) and touching His feet with the corners of his diadem, Indra had (formerly) sought from Śrī Kṛṣṇa (the immortal Lord) the accomplishment of his purpose (viz., the recovery of his mother's ear-rings and the umbrella of Varuṇa from Naraka). Once (however) he had his purpose accomplished, he fought with Him, though wise. Oh, the ignorance even of the gods (who are predominantly Sāttvika in character)! Accursed is opulence. (41)

• We read in the Viṣṇu-Purāṇa as follows:—
  "Having brought by force, O Kṛṣṇa (who are supplicated by all men)! daughters of gods, Siddhas and Asuras as well as of (human) kings (rulers of men), that demon (Naraka) detained them in his (own) palace. x x x Śrī Kṛṣṇa of incomparable prowess saw in his gynaecium, O high-minded one, sixteen thousand and one hundred maidens." (V.xxix. 9,31)

Assuming as many semblances as the brides, and remaining undiminished (integral), the almighty Lord espoused with due ceremony (all) those damsels in different mansions at one and the same hour. (42)
Remaining constantly (and simultaneously) present in their mansions, which were not only unsurpassed but were beyond (all) comparison (in point of abundance of luxuries), Śrī Kṛṣṇa, who wrought inconceivable things and was perfect in His own blissfulness, sported with those part manifestations of Goddess Ramā like an ordinary mortal, (scrupulously) performing (all) the duties of a householder. (43)
Having thus secured for their husband the (very) Spouse of Ramā, whose ways (the path leading to whom) even Brahmā (the creator) and others are unable to make out, the aforesaid ladies waited upon Him with incessantly increasing joy, greeting Him with glances accompanied by loving smiles in their (ever) fresh meeting (with the Lord) marked by exchange of jokes and bashfulness. (44)
Though attended by hundreds of servant-maids, they rendered (personal) service to the almighty Lord by going forth to meet Him (when He called at their door), offering Him (an exalted) seat and excellent articles of worship, laving His feet, presenting betel leaves seasoned with catechu, lime areca-nut parings, cloves and cardamom seeds etc., relieving His fatigue (by kneading His feet etc.), fanning Him, daubing Him with sandal-paste and decking Him with garlands (in the hot weather), dressing His hair, arranging His bed, bathing Him and serving Him with refreshments etc. (45)

• We have already seen in verse 55 of Discourse I that Indra himself sent a Pārijāta tree to Dwārakā even when the city was built. But it was planted elsewhere away from the mansion of Satyabhāmā, who wanted to have one just beside her.
  Thus ends the fifty-ninth discourse entitled "The Lord snatches away (by force) a Pārijāta tree (from Indra's paradise) and makes short work of Naraka," in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarhhitā.