Skandha 6
The Slaying of Vritra
Once, Prajapati Tvashta, harbouring intense hatred towards Indra, begot a son and named him Vishwarupa. Vishwarupa had three heads—Trishiras; he was a master of the Vedas.
वेदानेकेन सोऽधीते सुरां चैकेन सोऽपिबत् । तृतीयेन दिशः सर्वा युगपच्च निरीक्षते ॥
It was his habit to recite the Vedas with one face, drink sura (alcoholic beverage) with another, and simultaneously observe all directions with the third face. Seeking the power to oppose Indra, he undertook severe penance. In summer, he performed penance amidst the five fires (four fires surrounding him and the sun above), and in winter, he meditated in the middle of the water. Indra, frightened, sent the Apsara women to tempt him.
नापश्यत्स तपोराशिरंगनानां विडंबनम् । इन्द्रियाणि वशे कृत्वा मूकान्धबधिर: स्थितः ॥
Vishwarupa, immersed in penance, did not even glance at the alluring antics of those women, remaining like a mute, blind, and deaf person. The women returned. Now, Indra himself came in person and attacked the ascetic who was in samadhi with his Vajra weapon, thus slaying him. Tvashta, upon learning about the slaying of his son, performed a yajna for eight days with Atharva mantras, praying for the birth of a son. But he made a serious mistake. In the chanting of the mantra “Indrashatro Vivardhasva,” due to a variation in intonation, instead of the intended meaning, “May the enemy of Indra grow,” the meaning conveyed became, “May Indra grow more than his enemy.” (The scriptures narrate this incident to illustrate how important intonation is in the chanting of Vedic mantras. The Vedas should be recited only after learning the correct intonation from a guru.) The son was born from the fire and, immediately after birth, grew to the size of a mountain. Tvashta named him Vritra, meaning “He who protects from sorrow” (वृजिनात् त्रायते इति वृत्रः). (In Srimad Bhagavatam, it is mentioned that he was named Vritra because “He surrounds the worlds and terrifies them” (लोकान् आवृत्य त्रासयते इति वृत्रः). He gave him many weapons and instructed him to kill Indra. Vritra invaded Devaloka. When Indra sought advice from his guru Brihaspati, the guru explained that Indra had committed a great sin by killing Vishwarupa.
अत्युग्रपुण्यपापानां फलं भवति सत्वरम्
‘The results of intense acts of merits and sins are obtained immediately,’ he said. Ordinary merits and sins yield their results in subsequent births.
The battle between Vritra and Indra raged fiercely for 100 years. As all the Devas fled, Vritra returned with Airavata, Indra’s mount. When Vritra told Tvashta that he did not wish to attack those who had fled the battlefield in fear, Tvashta grieved and instructed him to perform severe penance. After performing rigorous penance for 100 years, Vritra obtained a rare boon from Brahma. The boon was immunity from death by any weapon, whether dry, wet, made of stone, or wood. Now, Tvashta encouraged Vritra to kill Indra. He beautifully explained the duty of a son. This is a famous verse; it is mentioned in many scriptures, including the Garuda Purana:
जीवतो वाक्यकरणात् क्षयाहे भूरिभोजनात् । गयायां पिण्डदानाच्च त्रिभिः पुत्रस्य पुत्रता ॥
For a son to be called a virtuous son, he must necessarily perform three duties: obeying his parents while they are alive; performing the annual Shraaddha ceremony on their death anniversary, offering food and generous दक्षिणा (dakshina) to brahmanas; and performing Shraaddha and Pinda Dāna at Gaya at least once in his lifetime. Following his father’s instructions, Vritra waged a fierce battle with Indra. At one point, he swallowed Indra as a whole. When the Devas created yawning for the first time, Vritra yawned, and Indra jumped out. In the fierce battle that lasted for 10,000 years, Indra was defeated and fled, while Vritra, along with his father Tvashta, sat in Amaravati, the city of the Devas, and enjoyed the pleasures of life.
After a long time, according to Vishnu’s advice, Indra worshipped the Devi, praying that she should destroy Vritra, just as she had slain Shumbha and Nishumbha, and protect them, her children. The Devi appeared and blessed them, adorned with four arms, three eyes, red garments, and all ornaments.
सर्वशृङ्गारवेषाढ्या सर्वद्वैतारणिः परा । सर्वज्ञा सर्वकर्त्री च सर्वाधिष्ठानरूपिणी ॥
The Devi, adorned with all ornaments, was exceedingly beautiful, the fire that destroys all duality, the supreme one, the all-knowing, the doer of all things, and the very foundation of everything.
Following Vishnu’s advice, Indra sent Rishis to Vritra, emphasizing through them that peace with Indra was the best course of action. Accepting the sages’ guarantee, Vritra made Indra swear an oath before the fire, setting the same conditions as per the boon given by Brahma, and peace was established. Indra, however, while acting like a friend, waited for the opportune moment to slay Vritra. One day, at dusk, while Vritra was performing his Sandhyavanadanam (evening prayers), Indra meditated upon Vishnu, and Vishnu, as he had promised earlier, entered the Vajra weapon. Indra then meditated upon the Devi, and she too, as she had previously blessed, entered the foam of the river water. Indra covered the Vajra with the foam and hurled it at Vritra. Thus, the slaying of Vritra occurred. The foam was neither wet nor dry; thus, Brahma’s boon was not violated. The Devi is described as ‘Vritrapranahari’ (slayer of Vritra) in the Devi Mahatmyam as follows: किरीटिनि महावज्रे सहस्रनयनोज्ज्वले । वृत्रप्राणहरे चैन्द्रि नारायणि नमोऽस्तु ते ॥
The sages regretted that their promise to Vritra had been broken. Tvashta cursed Indra, saying he would suffer great sorrow.
Indra, weakened by disrepute, the contempt of the Devas, and the fear of Brahmahatya (the sin of killing a brahmana), became dejected. Therefore, out of shame, he hid in a lotus stalk in Manasarovar. Without Indra, everyone was afraid. He could not be found anywhere. There was no rain. As anarchy prevailed, the Devas and Rishis made Nahusha, a king on earth, the new Indra.
The Story of Nahusha
Nahusha was a king who had studied the scriptures and ruled a righteous kingdom on earth. That is why he was chosen by the Saptarishis (seven sages) for the position of Indra. Even after assuming the position of Indra, he remained righteous for some time. One day, however, seeing Indrani alone, he thought that she belonged to him, as he was now Indra, and summoned her. When Indrani sought refuge with Brihaspati, the preceptor of the Devas, Nahusha, consumed by lust, declared that he would kill Brihaspati and take Indrani. The Devas tried their best to explain the principles of Dharma to him, but he paid no heed. Following Brihaspati’s advice, Indrani went to Nahusha and said that she needed time to determine where Indra was, whether he was alive or not. He agreed.
The Devas prayed to Vishnu. Vishnu instructed them to perform the Ashwamedha Yajna to purify Indra and to pray to the Devi. The Devas performed the Ashwamedha Yajna accordingly. They apportioned the sin of Brahmahatya (killing of a brahmana) among the trees, rivers, mountains, earth, and women, and granted them appropriate boons. Indrani performed special worship to the Devi. Through the puja she performed as per the practice of an ascetic, as instructed by Brihaspati, the Devi was pleased. Indrani asked for the following boons: “I want to see my husband immediately; the fear of Nahusha should be removed; and we should be reinstated in the position of Indra.” The Devi granted her prayers and sent a messenger. Indrani was deeply saddened to find Indra hiding in a lotus stem in Manasarovar lake. Indra said: ” शीलमेव हि नारीणां सदा रक्षति पापतः । It is indeed good conduct that always protects women from sin. Tell Nahusha cleverly, that you would accept him only if he comes in a manner befitting his status, in a palanquin carried by the Saptarishis (seven sages),” he suggested.
जगदंबापदस्मर्तुः संकटं न कदाचन । “There is never any trouble for one who remembers the feet of Jagadamba,” he added.
Accordingly, Indrani went to Nahusha and told him to come in a palanquin carried by the Saptarishis, which was superior to the vehicles of Brahma, Vishnu, and Shiva. Deluded by lust, Nahusha did as she said. While being carried in the palanquin, he noticed that one of the sages carrying it, Agastya, was short and walking a little slowly, causing the palanquin to wobble. Enraged by this, and in his haste to go faster, Nahusha kicked Agastya Muni with his foot and shouted, “Sarpa, Sarpa!” The word ‘Sarpa’ in Sanskrit has two meanings: ‘go quickly’ and ‘snake’. Agastya already harboured anger towards Nahusha. As mentioned in the Mahabharata, Nahusha had once argued stubbornly with Agastya, refusing to accept certain facts related to cows mentioned in the Vedas, even after Agastya refuted his arguments. Now, in his anger, Agastya cursed Nahusha, saying, “Sarpo Bhava” (Become a snake). The next moment, Nahusha transformed into a python and fell to the earth. King Nahusha, who had earned the exalted reputation of being one who never deviated from righteousness, unexpectedly ascended to the position of Indra. The moment he deviated from the path of Dharma, he transformed into a serpent.
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः
The greatness of the scriptural saying, “If we abandon Dharma, that very Dharma will strike us; if we practice Dharma, that very Dharma will protect us,” becomes easily understandable to us. The Devas took Indra, who had been purified from his transgressions through the Ashwamedha Yajna and repentance, and performed his coronation.
Here, Vyasa instructs about the Dharma of the different Yugas. In the Satya Yuga, there is devotion to Dharma and adherence to Varna-Ashrama Dharma; in the Treta Yuga, there is devotion to both Dharma and Artha; in the Dvapara Yuga, there is devotion to Dharma, Artha, and Kama; and in the Kali Yuga, there is devotion to Artha and Kama, and an abundance of sin.
आहारशुद्ध्या नृपते चित्तशुद्धिस्तु जायते । शुद्धे चित्ते प्रकाशः स्यात् धर्मस्य नृपसत्तम ॥
वृत्तसङ्करदोषेण जायते धर्मसङ्करः । धर्मस्य सङ्करे जाते नूनं स्यात् वर्णसङ्करः ॥
O King, if the food is pure, the mind becomes pure; In a pure mind, Dharma shines brightly. If one engages in an occupation other than that prescribed by the scriptures for one’s varna, then one’s Dharma becomes mixed and corrupted. If there is a mixing of Dharma, then a mixing of varnas is inevitable, he said. In the Kali Yuga, worship of the Devi, chanting of divine names, recitation of the Gayatri mantra, association with wise sages, performing pilgrimages to sacred Tirthas and visiting holy places with a pure mind are the best means.
On this occasion, Sage Vyasa recounted to Janamejaya how Vasistha and Vishwamitra, in anger, cursed each other; how Brahma intervened and resolved their conflict; and how King Nimi of the Ikshvaku dynasty, having been cursed by Vasistha, lost his life, but later, through the grace of the Devi, attained supreme knowledge and the boon of permanently existing as the subtle energy that causes the blinking of the eyes of all living beings.
History of the Haihayas
Once, Revanta, the son of Surya, went to Vaikuntha riding the horse Uchchaishravas. Lord Vishnu, angered because Lakshmi, who was by his side, did not answer his repeated questions about who had arrived, cursed her. Lakshmi, out of affection for Uchchaishravas, the horse that had emerged from the ocean of milk along with her, was gazing at it and thus ignored Vishnu’s question. Enraged by this, Vishnu cursed Lakshmi to be born as a horse on Earth immediately. To the weeping Lakshmi, Vishnu said, “When a son like me is born to you on Earth, then you will attain me.” Lakshmi, born as a horse on Earth, performed severe penance for 1000 divine years, meditating on Lord Parameshwara. Shiva, who appeared before her, asked Lakshmi why she had performed penance towards him and not towards Vishnu. Lakshmi’s reply was profound. Lakshmi said: I know very well that you and Vishnu are one. Once, when Vishnu was in meditation, he answered a question I asked him, saying:
शिवस्याहं प्रियः प्राणः शंकरस्तु तथा मम । उभयोरंतरं नास्ति मिथः संसक्तचेतसोः ॥
नरकं यान्ति ते नूनं ये द्विषन्ति महेश्वरम् । भक्ता मम विशालाक्षि सत्यमेतद् ब्रवीम्यहम् ॥
“I am the beloved life-breath of Shiva, and Shankar is likewise mine. There is no difference between the two of us, whose minds are mutually intertwined. If my devotees hate Lord Shiva, they will certainly go to hell; this is the truth, O Vishalakshi.” The pleased Parameshwara blessed her, saying, “I will soon have Vishnu come here in the form of a horse. You will have a powerful son named Ekaveera. The Haihaya dynasty will begin from him.”
Ekaveera, Ekavali
Accordingly, when Vishnu came in the form of a horse, they left the child born to them at the place where King Harivarma had been performing penance for 100 years for the boon of a son, and returned to Vaikuntha. Harivarma and his queen were overjoyed. They named the child Ekaveera. After the Upanayana and other rituals were performed, the parents crowned their son as king, went to the forest to perform penance, and attained salvation. Ekaveera became a great warrior. One day, he saw a woman named Yashovati weeping on the banks of the Ganga. She wept, saying that her friend, Princess Ekavali, the daughter of King Raibhya of the neighbouring country, had been captured by a Rakshasa named Kalaketu and was imprisoned in the netherworld. The Devi appeared in a dream to Yashovati, who was in prison, and blessed her, saying that Ekaveera, who would learn the Mahavidya mantra from Dattatreya and worship the Devi, would meet her on the banks of the Ganga, then slay Kalaketu in the netherworld and marry Ekavali. By the grace of the Devi, Yashovati escaped from prison and reached the banks of the Ganga. After hearing this from Yashovati, Dattatreya appeared to Ekaveera there and also imparted to him the Yogeshwari mantra. Through this, Ekaveera gained the power to travel anywhere. He went to the netherworld with Yashovati, slew Kalaketu, rescued Ekavali, and safely returned her to her parents. The marriage of Ekaveera and Ekavali took place auspiciously. Their son was Kritavirya. Kritavirya’s son was Kartavirya Arjuna. That lineage became known as the Hayaahaya dynasty. In Sanskrit, ‘Hayaa’ means a female horse, and ‘Haya’ means a male horse. The Hayaahaya dynasty, the lineage of Shri Mahavishnu and Devi Mahalakshmi who appeared as male and female horses, gradually came to be known as the Haihaya dynasty in popular parlance.
(to be continued)