Chapter 59 - Narakāsura slain—The Pārijāta tree brought to Dvārakā

[Sanskrit text for this chapter is available]

The king Parīkṣit enquired:

1. Be pleased to narrate to me the great prowess of Kṛṣṇa, the wielḍer of Śārṅga bow as to how he killed the demon Naraka, the son of the earth-goddess and those damsels (subsequently married to Kṛṣṇa) came to be taken to captivity by him (Naraka).

Śrī Śuka said:

2. Kṛṣṇa was informed of the atrocious deeds of Narakāsura, the son of the Earth, such as snatching away his umbrella, the insignia of his Lordship of the heaven^[1], depriving his mother Aditi of her ear-rings, his expulsion from Maṇiparvata, the peak of mount Mandara, the mountain of gods, through the complaint lodged by Indra^[2]. He along with his consort (Satyabhāmā)^[3] mounted Garuḍa and flew to Prāgjyotiṣapura^[4] (the capital of Narakāsura).

[Padaratnāvalī’s Text as given in the Vrindavana edition:]

2.1. While the highly blessed Kṛṣṇa was staying at Dvārakā, he was approached by Indra who came from the heaven in a distressed and despondent state of mind.

2.2. Lord Kṛṣṇa received him with due respect, consoled him (with a promise of help) and gave him leave to depart.

2.3. He (Kṛṣṇa) arrived at the great city of the king of demons which was situated on a high peak of the Himālayas, and was inaccessible due to the moats, belts of water, fire and winds and was guarded by soldiers.

2.4. He quickly cut down the snares of Mura by his discus and the terrible rows of swords (round the fortification) with his sword.

2.5. Within the wink of an eye, Hari blew off the water by using the wind missile and extinguished the fire-belt with the missile of Varuṇa (creating downpour of water). And with the terrific blast of his conch, he broke down the spirit (heart) of the proud warriors.

3. The city was well protected on all sides with inaccessible hilly fortifications and mounted missiles and weaponry and was unapproachable due to the moats of water and fire and belts of stormy winds and was covered on all sides by thousands of terrible and strong snares devised by the demon Mura.

4. He shattered down the hills with his mace, devastated the fortification of weaponry with his shafts, cut off the moats and belts with his discus and the wire-snares with his sword.

5. With the loud blast of his conch, He blew down the war-machinery (on the ramparts) and broke down the hearts of the proud warriors. Śrī Kṛṣṇa the wielder of the mace demolished the fortification with his heavy mace.

6. Hearing the (deafening) blast of the conch terrific like the thunders at the end of yugas (when the universe dissolves) the five-headed demon Mura who was sleeping under water, rose therefrom.

7. Raising up his trident, that dreadful demon extremely difficult to look at due to his glaring lustre like the Sun or the Fire (about to destroy the world) at the end of yugas, rushed at Kṛṣṇa, with his five mouths wide open as if to devour the world as a serpent would rush at Garuḍa.

8. Brandishing the trident with great velocity, he hurled it with all his might at Garuḍa and roared with all his five mouths. The loud roar filled the earth and the heaven, all the directions and the firmament in fact all the cavity of the Brahmāṇḍa (universe).

9. Thereupon powerfully hitting two arrows at the trident as it was dashing against Garuḍa, He cut it into three and stuffed the demon’s mouths with arrows. The demon (on his part) vehemently hurled his mace at Kṛṣṇa in that battle.

10. In that battle, the invincible elder brother of Gada (i.e. Śrī Kṛṣṇa) shattered, with his mace, the on-rushing mace to a thousand pieces. And as the demon was rusing [rushing]? at him with his arms raised-up, he easily severed off his heads with his discus.

11. With his heads dissevered, the demon fell lifeless into the water like a mountain with its peak cut off by the mighty Indra. Grieved at their father’s death, his seven sons, enraged and impatient to avenge it, rushed at Kṛṣṇa fully prepared^[5].

12. Directed by Naraka, the son of the Earth, the seven sons of Mura viz. Tāmra, Antarīkṣa, Śravaṇa, Vibhāvasu, Vasu, Nabhasvān and the seventh Aruṇa, with their commander Pītha at their head, sallied forth to the battlefield, fully equipped with arms.^[6]

13. Overwhelmed with rage, they advanced discharging volleys of shafts, swords, maces, darts, double-edged swords and javelins on the invincible Lord. As the tradition goes, the Almighty Lord of unfailing prowess reduced with his shafts the whole volley of weapons to sesamum-seed like pieces.

[Padaratnāvalī’s Text adds:]

13.1. The remaining warriors then immediately sped to the great capital (Prāgjyotiṣapura) and reported to Naraka that all sons of Mura were killed.

14. He (Śrī Kṛṣṇa) despatched to the abode of the god of death all of them with Pīṭha as their leader, with their heads, thighs, arms, legs chopped off and their armours split open. Observing that his army commanders were massacred with the discus and shafts of Lord Kṛṣṇa, Naraka, the son of the goddess Earth, could not control his rage and rushed out with his elephant-corps all exuding ichor and their pedigree traceable to Airāvata born (i.e. churned) out of the Milky ocean.

[Padaratnāvalī’s Text adds:]

14.1. Surrounded with thousands of chariots and elephants and accompanied by a vast army, Naraka arrived at the battlefield.

15. Beholding Kṛṣṇa seated on Garuḍa along with his consort like a cloud emblazoned with a streak of lightening appearing just above the disc of the sun¹, Naraka discharged at him a Śataghnī¹. All his soldiers simultaneously struck at him.

[Padaratnāvalī’s Text:]

15.1 Beholding Kṛṣṇa—the Sun, the four-armed Kṛṣṇa wielding an excellent bow and a conch, the Kaumodakī mace and a disc (in each hand).

15.2. Espying Naraka dark blue like a cloud riding on elephant, Govinda blew his conch and roared like a lion.

15.3. The invincible army of the demon-king showered a volley of terrific arrows on the head of Kṛṣṇa. That son of the goddess Earth discharged at Kṛṣṇa his iron Śataghni^[7] and he was struck with that blow.

15.4. It was a miracle when the volley of innumerable arrows discharged by Naraka were simultaneously splintered with his shafts smilingly despatched by the Lord.

16.^[8] With his sharp pointed arrows equipped with variegated feathers, the glorious Lord Kṛṣṇa, the elder brother of Gada, mowed down the army of Naraka cutting down the arms, thighs, necks and trunks of the soldiers simultaneously killing the horses and elephants.

17. (What a wonderful feat) O scion of the Kuru race! Hari cut down with three sharp arrows each of the weapons and missiles discharged (at Hari) by the hostile soldiers.

18. He was borne by Garuḍa who (on his part) struck down elephants with his wings, killing them with his bill, claws and wings.

19. Distressed by Garuḍa’s attacks they retreated into the city. Seeing his army killed and routed by Garuḍa, Naraka continued to fight single-handed.

20. Naraka, the son of the Earth goddess struck Garuḍa with his Śakti (spear) which had beaten back even Vajra (Indra’s thunderbolt). Though hit by it, Garuḍa did not budge (an inch) like an elephant struck by a garland of flowers.

[Padaratnāvalī’s Text adds:]

20.1. Though deeply pierced with that Śakti (spear) Garuḍa did not move at all like an elephant struck with a garland, in that fight with Naraka.

20.2. Thereupon, taking up his bow Naraka discharged a shower of arrows on Kṛṣṇa, but Keśava cut them all with his shafts.

20.3. Noticing that Naraka had properly set an ardha-candra arrow (with semi-circular head) and was about to discharge by pulling the bowstring, Kṛṣṇa cut down his bow.

20.4. Then the son of the mother Earth picked up his heavy mace of hard iron, but Kṛṣṇa cut it with an arrow called Kṣurapra (an arrow with shoe-shaped sharp head).

20.5. After this. Naraka, the vanquisher of hostile forces hurled his sharp-edged axe at Viṣṇu (Kṛṣṇa) but he cut it down with his sword.

20.6. Then he threw at Kṛṣṇa seventy-five Tomaras (javelins) and Naraka, the destroyer of hostile heroes, roared like a lion.

20.7. Kṛṣṇa simultaneously cut down all the javelins with one arrow. It was simply a miracle, O Prominent Kuru.

21. His attempt having been thus frustrated, Naraka, the son of the Earth goddess, took up his spear to strike at Kṛṣṇa, but before he could hurl it, Hari, with his discus (Sudarśana) of razor-like sharp edge, severed the head of Naraka who was riding on elephant.

22. The head still adorned with ear-rings and a beautiful crown, though lying on the ground was shining, splendidly ‘Alas!’ “Bravo! Well done” applauded the sages, while the lords of gods, showering flowers on Śrī Kṛṣṇa, eulogized him.

23. Thereupon the goddess Earth approached Kṛṣṇa and handed over to him a pair of ear-rings resplendent with jewels and chased in the purest gold (belonging to Aditi), accompanied with the necklace called Vaijayantī^[9] and a garland of forest flowers (vanamālā), the umbrella (the royal insignia) of Varuṇa as well as a great jewel (or the peak of mount Mandara called Maṇiparvata—vide verse 2 above).

24. The goddess folded her palms, bowed down to him and with her heart full of sincere devotion extolled the Lord of the universe who is adored by gods.

The Earth-goddess prayed:

25. Salutations to you, Oh God of gods, Oh wielder of a conch, a discus and a mace! I bow to you, Oh Supreme Soul who have assumed form in compliance with the wishes of your votaries.

26. Hail to You, O God with a lotus in the navel (and are thus the cause—creator—of the universe). I bow to You O wearer of the wreath of lotuses (signifying your glorious renown). Salutations to You, O God with lotus eyes (soothing the torments of the world). Bow unto You, O God with lotus feet (deserving adoration and service by the world).

27. Hail to the Lord of (the highest) divine faculties (such as omnipotence etc.), Vāsudeva—the resort of all beings and the All-pervading god Viṣṇu. You are the Supreme Person, present before all the evolutes^[10], the Creator (or the Cause) of the Primordial matter (Prakṛti). I bow to you, Perfect Spiritual Wisdom incarnate.

28. Hail to you who are yourself unborn but are the Creator of this Universe; who are the Brahman itself of infinite potencies. You are the Inner Controller of the great and the small, the Master of all elements (or created beings), O Supreme Soul.

29.^[11] O Lord when desirous cf creating the universe you assume intense form of rajoguṇa (viz. the four-headed god Brahmā); for the dissolution of the world you support the Tamoguṇa (and assume the form of god Rudra). And for the continuance of the world, you assume the sattva (i.e. Viṣṇu form). You are no other than the Time (Kāla), the Primordial matter (Prakṛti) and the supreme Spirit itself—yet you are distinct from them.^[12]

30. You are one without a second, i.e. the earth (and other elements like) water, fire, wind and the sky, the five tanmātras (the subtle elements with their qualities such as sound, taste, touch, form and fragrance), the presiding deities over senses, mind, cognitive and conative senses, ahaṃkāra (Ego, I- ness), Mahat (the Principle of Cosmic Intelligence), the mobile and immobile creation all these are illusions imposed on you.

[Yande’s Bombay edition adds in the footnote (P. 857).]

30(A). When I was lifted by you, O Lord, in your boar incarnation, this son (Naraka) was born of me in consequence of your contact. So you gave that son to me and now he has been struck down by you.

31. This (Bhagadatta) is his (Naraka’s) son. He is afraid and hence I have brought him to your feet, as you remove all the miseries of those who are afflicted. Be pleased to protect him by placing on his head your lotus-like hand which washes off all sins and impurities.

Śrī Śuka said:

32. When the glorious Lord was entreated in these words by the goddess Earth in devotion and humility, the Lord vouchsafed him protection and entered the palace of Naraka, full of all affluence.

[Padaratnāvalī’s text adds]

32(A). Having installed him (Naraka’s son, Bhagadatta) on his hereditary throne (lit. kingdom) and reappointed his ministers to their respective posts, Hari entered the series of compartments and dwelling units of Naraka’s harem.

33. Hari found there sixteen thousand (and one hundred—) daughters of kings (Siddhas, gods, asuras etc.) brought as captives after defeating various kings^[13].

34.^[14] Perceiving the great hero among men enter, the damsels were so fascinated with him that they mentally chose him as their desired-most beloved spouse brought to them by their Destiny.

35. “May this hero be my husband. May god Brahmā (or the Creator) approve and grant my prayer.” With this devout feeling for him, all of them severally set their hearts on Kṛṣṇa.

36. Śrī Kṛṣṇa sent them all to Dvārakā in palanquins after they had taken their bath and put on excellent clean dress^[15]. He also despatched along with them valuable treasure (of precious stones etc.) as well as chariots, horses and immense wealth.

37. Krṣṇa sent sixty-four, white, four-tusked swift-footed elephants of Airāvata’s pedigree to Dvārakā.

[Padaratnāvalī’s Text adds:]

37(A). He gave to Bhagadatta one elephant, called Supratīka out of them and sent the rest to the shed.

38. Having gone to the palace of Indra and restored to Aditi her two ear-rings, he along with his beloved consort Satyabhāmā was worshipped by the king of gods along with his queen Indrāṇī.

39. Importunated by his consort, he uprooted the celestial tree Pārijāta and placed it on (his mount) Garuḍa. After defeating the celestials (who resisted the taking away of Pārijāta), he brought it to his capital Dvārakā.^[16]

40. It was planted as an (additional) adornment to the garden of Satyabhāmā’s palace. Covetously hankering after its fragrance and intoxicating honey, black bees from heaven followed it.^[17]

41. Indra touched the feet of Kṛṣṇa with the crests of his crown many times while he bowed to him and begged of him to accomplish his purpose (viz. the recovery of Aditi’s earrings, Varuṇa’s royal umbrella and others). But once his purpose was achieved, he fought against him. What a great ignorance on the part of gods! Fie upon that affluence!

42. Later on, the immutable Lord assumed as many forms as the number of damsels (brought from Naraka’s harem) and on the same specific auspicious time, he simultaneously yet severally married each one of them in their respective mansions with due formalities (and still remained changeless and perfect).

[Bhāgavata Candrikā’s Text adds:]

42(A). Lord Hari grants all the wishes of his devotees. He is infinite and incomprehensible. What is miraculous therein that he was severally and simultaneously present with each of his spouse?

42(B). Lord Kṛṣṇa who is the Supreme of all the masters of Yoga, is still visualized within, without and all around in hundreds and thousand forms by his devotees.

43. In their mansions which surpassed all comparisons and were endowed with super-abundant affluence, the imperishable Lord of incomprehensible activities remained present (all the while simultaneously). Though he was perfectly satisfied with his own bliss, he sported with those aṃśas (rays) of goddess Lakṣmī (viz. those newly wedded 16000 damsels) and like other house-holders attended to his house-hold duties.

44. Having obtained the consort of goddess Lakṣmī as their own spouse whose ways (or approaches to whom) are incomprehensible even to god Brahmā and others, those damsels continuously waited upon him with ever-increasing incessant delight, by means of their affectionate smiles, side-glances in their ever-new meetings and their bashful behaviour and speech.

45. Although hundreds of maid-servants were in their service, each of them personally rendered service to the Lord by rising up and advancing to receive him, offering him a seat and excellent articles of worship, washing his feet, offering betelleaves, removing his fatigue and refreshing him by fanning, application of sandalpaste and garlands of flowers, and by combing his hair, arranging his bed, bath and catering to him refreshments (or presents) to him.

Footnotes and references:

[1]:

Naraka did not deprive Indra of his umbrella as complained by him, but that of Varuṇa vide verse 23 below. But Bhāvāratha Dīpikā explains that that was an affront to Indra himself as he was the king of gods.

[2]:

Gf. Viṣṇu Purāṇa 5.29.1 This chapter deals with the same episode. Hence the textual similarities.

[3]:

Bhāvāratha Dīpikā explains that Indra appraized Kṛṣṇa of these misdeeds while he was in the palace of Satyabhāmā. So to satisfy her curiosity, he took her with him. Bhāvāratha Dīpikā gives another reason: Satyabhāmā was an incarnation of the Earth goddess. When Narakāsura was born of the Earth through Viṣṇu’s contact with her in the Boar (Varāha) incarnation, while lifting her up from the rasātala. He promised her not to kill Naraka without her consent. Hence Satyabhāmā—the mother earth—was taken by him as a consenting party.

[4]:

Kāmarūpa or Kāmākṣyā in Assam (near Gauhati).—GDAMI p. 158.

[5]:

Padaratnāvalī’s Text differs:

11(A). When the demon Mura was killed, a shower of flowers expressing joy at the event, fell on the head of Viṣṇu (i.e. Kṛṣṇa)

[6]:

Padaratnāvalī’s Reading:

2.1. Directed by Naraka and riding their chariots drawn by bulls, those warriors (sons of Mura) sallied forth from their homes. Overwhelmed with rage they discharged from their well-strung bow, weapons, like darts, ṛṣṭis (double edged weapons) and javelins at the unconquered Lord).

[7]:

A weapon used as a missile, supposed by some to be a sort of a rocket—ASD. p. 545.

[8]:

Padaratnāvalī’s wording of the 1st half differs:

Then with volleys of sharp arrows decked with variegated feathers discharged at Naraka’s army, the glorious Lord Kṛṣṇa, etc.

[9]:

Padaratnāvalī takes Vaijayantī as ‘garland of flowers of five colours’ and Vanamālā as ‘a big garland of flowers and leaves reaching the foot,’ but Bhāgavata Candrikā regards both as one : vaijayantyā vana-mālayā saha.

[10]:

Bhāvāratha Dīpikā quotes a Śruti text to support this:

pūrvam evāham ihāsam iti tat puruṣaṣya puruṣatvam /

[11]:

Bhāgavata Candrikā: O omnipresent Lord! When desirous of creation, you do so by entering the body of the four-faced god (Brahmā) characterised by rajo-guṇa. For destruction (of the universe) you enter into the person of Rudra, Kālāgni (Fire burning down the universe) etc. who are dominated by tamas. For protection of the world, you enter into the bodies of Manu and other in whom sattva-guṇa is predominant as well as by incarnating yourself directly. It is due to your presence in Kāla (The Time Spirit), Primordial matter (Prakṛti) and the individual Soul that you are designated as Kāla though distinct from them. Bhāgavata Candrikā quotes:

aitad ātmyam idaṃ sarvam, tat satyam, sa ātmā—Chāndogya 6.8.7 etc.

[12]:

Subodhinī: emphasizes that God transcends the guṇas.

Padaratnāvalī You are Kāla (the Time-Spirit) which gives effect to the Fate (adṛṣṭa) of beings. You are called Pradhāna as the exalted-most, Supreme Person and are so designated. Or You are puruṣottama and hence called Pradhāna Puruṣa.

[13]:

Bhāvāratha Dīpikā bases his interpretation on the basis of Viṣṇu Purāṇa: 5.29.31 (regarding additional one hundred girls) but the second verse quoted by him—

deva-siddhāsurādīnāṃ ṇṛpāṇāṃ ca janārdana /
hṛtvā hi so'suraḥ kanyā rurodha nijamandire //

Is not traced in the Gītā Press edition.

[14]:

Padaratnāvalī’s reading: Seeing him enter, the damsels who were all youthful, well-ornamented and of attractive features were fascinated with the great hero among men.

[15]:

VT. explains that those girls led an austere life, wearing tawny- coloured clothes observing vows and fasts.

[16]:

Padaratnāvalī,’s text elaborated this episode in two chapters, (ch. 65 and 66) which are translated in the Appendix as chapter 59-1 and 59-II.

[17]:

This is described in ch. 67 of Padaratnāvalī’s text which is translated in the Appendix at ch. 59-III.