Vyasadev
Praneetha
The Mad Bhagavatam
Canto 8
Chapter 11
The Dânavas Annihilated and Revived
As described in this chapter, the great saint Nārada Muni, being very compassionate to the demons who had been killed by the demigods, forbade the demigods to continue killing. Then Śukrācārya, by his mystic power, renewed the lives of all the demons.
Having been graced by the Supreme Personality of Godhead, the demigods began fighting the demons again, with renewed energy. King Indra released his thunderbolt against Bali, and when Bali fell, his friend Jambhāsura attacked Indra, who then cut off Jambhāsura's head with his thunderbolt. When Nārada Muni learned that Jambhāsura had been killed, he informed Jambhāsura's relatives Namuci, Bala and Pāka, who then went to the battlefield and attacked the demigods. Indra, King of heaven, severed the heads of Bala and Pāka and released the weapon known as kuliśa, the thunderbolt, against Namuci's shoulder. The thunderbolt, however, returned unsuccessful, and thus Indra became morose. At that time, an unseen voice came from the sky. The voice declared, "A dry or wet weapon cannot kill Namuci." Hearing this voice, Indra began to think of how Namuci could be killed. He then thought of foam, which is neither moist nor dry. Using a weapon of foam, he was able to kill Namuci. Thus Indra and the other demigods killed many demons. Then, at the request of Lord Brahmā, Nārada went to the demigods and forbade them to kill the demons any longer. All the demigods then returned to their abodes. Following the instructions of Nārada, whatever demons remained alive on the battlefield took Bali Mahārāja to Asta Mountain. There, by the touch of Śukrācārya's hand, Bali Mahārāja regained his senses and consciousness, and those demons whose heads and bodies had not been completely lost were brought back to life by the mystic power of Śukrācārya.
8.11.1
tāḿs tān raṇe yair abhisaḿhatāḥ purā
(1) S'rî S'uka said: 'When next through the grace of the Supreme Personality all the Suras had regained their spirits, resumed Indra, Vâyu and the others the fight against the lot that before had baffled them in the struggle.
8.11.2
vairocanāya saḿrabdho
(2) The moment the so very mighty Indra, furious with the son of Virocana [Bali], took up his thunderbolt, began they [the Asuras] all to cry 'Alas, alas!'
8.11.3
(3) He who sober and well equipped moved about on the battlefield was by him who carries the thunderbolt opposed and rebuked as follows:
8.11.4
naṭavan mūḍha māyābhir
māyeśān no jigīṣasi
(4) 'You cheater, you fool, with your magic you try to be of control with illusions and to win, conquering us as if we were children of whom one deceptively blindfolding them can take away their possessions!
8.11.5
ārurukṣanti māyābhir
(5) The ones desiring to attain the higher of heaven by illusory means and expect to find liberation that way, that bunch of lowly asses, I send down denying them the positions they have taken.
There are undoubtedly different planetary systems for different persons. As stated in Bhagavad-gītā (14.18), ūrdhvaḿ gacchanti sattva-sthāḥ: persons in the mode of goodness can go to the upper planets. Those in the modes of darkness and passion, however, are not allowed to enter the higher planets. The word divam refers to the higher planetary system known as Svargaloka. Indra, King of the higher planetary system, has the power to push down any conditioned soul attempting to go from the lower to the higher planets without proper qualifications. The modern attempt to go to the moon is also an attempt by inferior men to go to Svargaloka by artificial, mechanical means. This attempt cannot be successful. From this statement of Indra it appears that anyone attempting to go to the higher planetary systems by mechanical means, which are here called māyā, is condemned to go the hellish planets in the lower portion of the universe. To go to the higher planetary system, one needs sufficient good qualities. A sinful person situated in the mode of ignorance and addicted to drinking, meat-eating and illicit sex will never enter the higher planets by mechanical means.
8.11.6
(6) I am the one who today will put an end to you and your jugglery by severing your head with my hundred-jagged thunderbolt; you poor soul and your buddies... just try to exist on this battlefield!'
8.11.7
kīrtir jayo 'jayo mṛtyuḥ
sarveṣāḿ syur anukramāt
(7) Bali retorted: 'All present here on this field are subjected to the rule of time and do all in due order, like anyone else does in his line of work, find reputation, victory, defeat and death.
If one is victorious on the battlefield, he becomes famous; and if one is not victorious but is defeated, he may die. Both victory and defeat are possible, whether on such a battlefield as this or on the battlefield of the struggle for existence. Everything takes place according to the laws of nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Since everyone, without exception, is subject to the modes of material nature, whether one is victorious or defeated he is not independent, but is under the control of material nature. Bali Mahārāja, therefore, was very sensible. He knew that the fighting was arranged by eternal time and that under time's influence one must accept the results of one's own activities. Therefore even though Indra threatened that he would now kill Bali Mahārāja by releasing the thunderbolt, Bali Mahārāja was not at all afraid. This is the spirit of a kṣatriya: yuddhe cāpy apalāyanam (Bg. 18.43). A kṣatriya must be tolerant in all circumstances, especially on the battlefield. Thus Bali Mahārāja asserted that he was not at all afraid of death, although he was threatened by such a great personality as the King of heaven.
8.11.8
(8) Because the whole world, moving onward, is running on time, does the Sura cognizant of this, rejoice nor lament; as such are you thus all of little study! [compare B.G. 2.: 11]
Bali Mahārāja knew that Indra, King of heaven, was extremely powerful, certainly more powerful than he himself. Nonetheless, Bali Mahārāja challenged Indra by saying that Indra was not a very learned person. In Bhagavad-gītā (2.11) Kṛṣṇa rebuked Arjuna by saying:
aśocyān anvaśocas tvaḿ
gatāsūn agatāsūḿś ca
nānuśocanti paṇḍitāḥ
"While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead." Thus as Kṛṣṇa challenged Arjuna by saying that he was not a paṇḍita, or a learned person, Bali Mahārāja also challenged King Indra and his associates. In this material world, everything happens under the influence of time. Consequently, for a learned person who sees how things are taking place, there is no question of being sorry or happy because of the waves of material nature. After all, since we are being carried away by these waves, what is the meaning of being jubilant or morose? One who is fully conversant with the laws of nature is never jubilant or morose because of nature's activities. In Bhagavad-gītā (2.14), Kṛṣṇa advises that one be tolerant: tāḿs titikṣasva bhārata. Following this advice of Kṛṣṇa's, one should not be morose or unhappy because of circumstantial changes. This is the symptom of a devotee. A devotee carries out his duty in Kṛṣṇa consciousness and is never unhappy in awkward circumstances. He has full faith that in such circumstances, Kṛṣṇa protects His devotee. Therefore a devotee never deviates from his prescribed duty of devotional service. The material qualities of jubilation and moroseness are present even in the demigods, who are very highly situated in the upper planetary system. Therefore, when one is undisturbed by the so-called favorable and unfavorable circumstances of this material world, he should be understood to be brahma-bhūta, or self-realized. As stated in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā na śocati na kāńkṣati: "One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful." When one is undisturbed by material circumstances, he should be understood to be on the transcendental stage, above the reactions of the three modes of material nature.8.11.9
(9) We who, no matter what might happen, are of respect for the self, cannot accept that heart-rending speech of yours which is pitied by the saintly'.
8.11.10
ākarṇa-pūrṇairahanad
(10) S'rî S'uka said: 'As a valiant hero thus chiding the mighty one with steel arrows of scorn, attacked Bali, the subduer of the greatest, him again drawing his bow to his ear in attack
8.11.11
evaḿ nirākṛto devo
nāmṛṣyat tad-adhikṣepaḿ
. (11) Like an elephant beaten by the rod lamented the god, who thus was defeated by his silver-tongued enemy, not over his lesson.
8.11.12
sayāno nyapatad bhūmau
(12) The master of destruction used the infallible bolt against him so that he [Bali] struck with his wings clipped with his heavenly vehicle crashed to the ground like a mountain.
8.11.13
abhyayāt sauhṛdaḿ sakhyur
hatasyāpi samācaran
(13) Seeing that his mate had fallen stepped, as a matter of principle, his most intimate friend and well-wisher Jambha forward in compassion with his hurt companion.
8.11.14
jatrāv atāḍayac chakraḿ
(14) He of superpower, riding the lion took position with his club and hit Indra including his elephant with great force on the shoulder.
8.11.15
(15) Suffering the great blow sank the elephant severely injured down to his knees and fell he hitting the earth unconscious.
8.11.16
tato ratho mātalinā
(16) Thereupon, when his driver Mâtali brought him [Indra] his chariot drawn by a thousand horses, left he his elephant behind and mounted he the cart.
8.11.17
smayamāno 'hanan mṛdhe(17) In appreciation of that service of the chariot driver, had the best of the Dânavas to smile and struck he him in combat with his with fire blazing trident.
8.11.18
indro jambhasya sańkruddho
vajreṇāpāharac chiraḥ
(18) Bracing himself managed Mâtali to tolerate the excruciating pain, but Indra most incensed decapitated Jambha with his thunderbolt.
8.11.19
jñātayo nāradād ṛṣeḥ
tatrāpetus tvarānvitāḥ
(19) When Jambhâsura's kin heard from Nârada rishi that he had been killed, hurried Namuci, Bala and Pâka over there as fast as they could.
8.11.20
ardayanto 'sya marmasu
(20) With cruel words scolding Indra to hurt him in the heart, besieged they him with arrows that fell like a torrent of rain over a mountain.
8.11.21
(21) The thousand horses of the king of heaven were plagued by as many arrows, all quickly launched at once.
8.11.22
śatābhyāḿ mātaliḿ pāko
(22) With the two hundred more coming towards Mâtali, that by Pâka all at once were aimed and released against the chariot with all its upkeep, could thus a most remarkable feat be witnessed in the battle.
8.11.23
svarṇa-puńkhair maheṣubhiḥ
(23) Namuci contributed with fifteen gold-feathered all-powerful arrows which cutting through the air made a noise over the field like a loaded cloud of rain.
8.11.24
(24) All the Asuras covered Indra and his chariot from all around with a dense shower of arrows, that covered the sun just like clouds in the rainy season do [see also 4.10: 13].
8.11.25
(25) Like traders shipwrecked in the middle of the ocean began the demigods and their retinue, unable to discern him any longer, bereft of their leader to wail, oppressed and heavily daunted by the enemy superiority as they were.
From this statement it appears that in the upper planetary system there is shipping and that traders there engage in navigation as their occupational duty. Sometimes, as on this planet, these traders are shipwrecked in the middle of the ocean. It appears that even in the upper planetary system, such calamities occasionally take place. The upper planetary system in the creation of the Lord is certainly not vacant or devoid of living entities. From Śrīmad-Bhāgavatam we understand that every planet is full of living entities, just as earth is. There is no reason to accept that on other planetary systems there are no living beings.
8.11.26
vinirgataḥ sāśva-ratha-dhvajāgraṇīḥ
(26) Thereupon, to the delight of all the directions of the sky and the earth, managed Indra, the excel of the truth, to free himself together with his horses, chariot, flag and driver from the hull of arrows, by his personal effulgence shining like the sun at the end of the night.
8.11.27
parair abhyarditāḿ raṇe
(27) When the godhead saw how his attendants by the enemy were embarrassed in the fight took he fuming of anger his thunderbolt up to kill the opponents.
8.11.28
(28) With the help of that thunderbolt did he before the eyes of their family members, in order to create fear in them, o King, sever the heads of the trunks of Bala and Pâka.
8.11.29
śokāmarṣa-ruṣānvitaḥ
cakāra paramodyamam
(29) Namuci witnessing the two being slaughtered, grieved over them and made, o lord of men, enraged a great attempt to kill Indra.
8.11.30
aśmasāramayaḿ śūlaḿ
ghaṇṭāvad dhema-bhūṣaṇam
pragṛhyābhyadravat kruddho
hato 'sīti vitarjayan
(30) With a steel spear hung with bells and decorated with gold in his hand he strode in fury against Indra roaring like a lion: 'And now you're dead' and struck.
8.11.31
vicicchide harir iṣubhiḥ sahasradhā
(31) The mighty thing like a meteor falling from the sky was then by the supreme personality [of Indra] smashed to pieces o King, while the demon himself got the thunderbolt on his shoulder from a fuming Indra who tried to cut off his head.
8.11.32
(32) But the powerful bolt, the same weapon that before by the king of the gods so successfully had been used in piercing Vritrâsura [6.12: 25], could not even scratch his skin. That defiance by Namuci's neck was an extraordinarily wondrous thing.
8.11.33
tasmād indro 'bibhec chatror
(33) And so with the bolt returning without effect grew Indra very apprehensive of the enemy to which he wondered: 'What is this? By what supreme force could this, to each his eyes so wondrous thing, happen?
Indra's thunderbolt is invincible, and therefore when Indra saw that it had returned without doing any injury to Namuci, he was certainly very much afraid.
8.11.34
kṛto niviśatāḿ bhāraiḥ
(34) With this same bolt I formerly clipped the wings of so many mountains that, flying high, weighing far too heavy and pestering the common people, happened to fall.
8.11.35
tapaḥ-sāramayaḿ tvāṣṭraḿ
vṛtro yena vipāṭitaḥ
(35) Vritrâsura so powerful of the austerities of Tvashthâ [see 6.9: 11] was killed by it just as were many other powerful characters impervious to all other weapons.
8.11.36
so 'yaḿ pratihato vajro
mayā mukto 'sure 'lpake
(36) And now is that bolt, though strong as a brahmâstra, released against a less important demon repelled; as useless as a rod I can wield it no longer.'
8.11.37
āha vāg aśarīriṇī
(37) Unto Indra who this way was lamenting spoke a voice out of the blue: 'To this Dânava it is arranged that he can not be annihilated by anything dry or wet.
8.11.38
mayāsmai yad varo datto
mṛtyur naivārdra-śuṣkayoḥ
ato 'nyaś cintanīyas te
(38) He would not die by something moist or dry because of a benediction I granted him and therefore, o Indra, must you think of some other means to deal with your enemy.'
8.11.39
upāyam ubhayātmakam
(39) After he heard that ominous voice meditated Lord Indra with great scrutiny and arrived he thereupon at the insight that something of foam had to be the means that was neither dry or wet.
8.11.40
mālyaiś cāvākiran vibhum
(40) Thus he forced through Namuci's throat a weapon wet nor dry, upon which all the sages pleased covered the almighty one with flowergarlands
8.11.41
deva-dundubhayo nedur
nartakyo nanṛtur mudā
(41) The two chief singers of heaven Vis'vâvasu and Parâvasu sang hymns, the kettledrums were sounded by the godly and the heavenly dancers danced in bliss.
8.11.42
anye 'py evaḿ pratidvandvān
vāyv-agni-varuṇādayaḥ
(42) Vâyu, Agni, Varuna and others though started to eliminate vigorously, as if they were lions killing deer, the other belligerent Asuras.
8.11.42
anye 'py evaḿ pratidvandvān
vāyv-agni-varuṇādayaḥ
(43) Devarishi Nârada Muni was by Lord Brahmâ sent to the demigods, o King, to forbid the ones in power the total annihilation of the Dânavas he saw taking place.
8.11.44
nārāyaṇa-bhujāśrayaiḥ
(44) S'rî Nârada said: 'Under the protection of the arms and the fortune [the goddess] of Nârâyana you all procured the nectar; since you all thus flourished must you now stop with this fighting!'
8.11.45
mānayanto muner vacaḥ
upagīyamānānucarair
(45) S'uka said: 'Controlling the aggravation of their anger accepted they the words of the sage and returned they, hailed by their followers, all to their heavenly abodes.
8.11.46
nāradānumatena te
(46) They who remained after the fight took up Bali and all who had fallen and went, with Nârada's permission, to the mountain called Asta.
8.11.47
tatrāvinaṣṭāvayavān
(47) There at that place were the slain and maimed who still had their heads by S'ukrâcârya [4.1: 45, 6.7: 18, 7.5: 1, 7.10: 33] resuscitated through his knowledge of the Samjîvanî ['animation'] prayer.
8.11.48
baliś cośanasā spṛṣṭaḥ
pratyāpannendriya-smṛtiḥ
parājito 'pi nākhidyal
(48) Bali, also brought back on the touch of Us'anâ, realized what had happened and although he was defeated did he, as the smartest with the ways of the world, not lament.
It is significant that Bali Mahārāja is here said to be very experienced. Although defeated, he was not at all sorry, for he knew that nothing can take place without the sanction of the Supreme Personality of Godhead. Since he was a devotee, he accepted his defeat without lamentation. As stated by the Supreme Personality of Godhead in Bhagavad-gītā (2.47), karmaṇy evādhikāras te mā phaleṣu kadācana. Everyone in Kṛṣṇa consciousness should execute his duty, without regard for victory or defeat. One must execute his duty as ordered by Kṛṣṇa or His representative, the spiritual master. Ānukūlyena kṛṣṇānuśīlanaḿ bhaktir uttamā. In first-class devotional service, one always abides by the orders and will of Kṛṣṇa.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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