Srimad-Bhagavatam 10.63.7-22

Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya Janma Dhyasya Yatonvaya Tritarataš Charthya Shvabhigya Swarate Nibrahma Hridaya Dikavaya Mukhyanti Yatsura Yaha Tejovarim Ridham Yathavini Mayaya trattrisar gumriśa dhamna svinasadani rasta kuhakam satyam param dhimahi satyam param dhimahi yam pravrajanta manupeta mapeta kritya dvaypāyano viraha kātara juhava putreti tan mayatayotara vobinidustam sarva bhūta hridayam unimana tosmi narayanam namaskrityanaram caiva narottamam devim sarasvatim vyasam Tatoudzhyayam udhirayetnašta praešva badrišu Nidhyam Bhagavata seivaya Bhagavati utamašlokė Bhaktir Bhavatina ištikim So, where are you? Sumat Bhagavatam. And skento, chapter 62. 63. 63, okay. Yeah. And verse number 7, right? 7 to 22. Asit suta mulam yudham adbhutam romaharshanam krishnasankaršanayaha Rājaṇ Pradyumna Guhaioho Api Asit Sutumulam Yūdham Ad Bhutam Ramaharshanam Krishna Sankarśayo Rājaṇ Sankara Yorajan Pradyumna Guha Yorapi Asittu Sumulam Yudham Adbutam Ramaharshanam Krishna Sankara Yorajan Pradyumna Guhayorati Asitsutumulam yodham Adbutamromaharshanam Krishna Shankarayorajan Pradyumna Guhayorati I see it, there occurred, sutumulam, very tumultuous, yudham, a fight, adbhudham, astonishing, ramaharshanam, causing bodily hair to stand on end. Krishna Shankaraya Ho between Lord Krishna and Lord Shiva Rajan O King Parikshit Pradyumna Guhayo Ho between Pradyumna and Kartikeya Api also Translation A most astonishing tumultuous and hair-raising battle then commenced with Lord Krishna matched against Lord Shankara and Pradyumna against Kartikeya. I will skip Sanskrit because there's many verses. Lord Balarama fought with Kumbanda and Kupakarna. Samba with Bana's son and Satyaki with Bana himself. Brahma and the other ruling demigods along with Siddhas, Charanas and great sages as well as Gandharvas, Apsaras and Yaksas all came in their celestial airplanes to watch. With sharp pointed arrows discharged from his bow, Sharnga, Lord Krishna drove away the various followers of Lord Shiva, Bhutas, Pramathas, Guhyakas, Dakinis, Yatudhanas, Vetalas, Vinayakas, Pretas, Matas, Pishachas, Kushmandas and Brahma-raksas. Lord Shiva, wielder of the trident, shot various weapons at Lord Krishna, wielder of Sharnga. But Lord Krishna was not in the least perplexed. He neutralized all these weapons with appropriate counter-weapons. Lord Krishna counteracted a brahmastra with another brahmastra. A wind weapon with a mountain weapon, a fire weapon with a rain weapon, and Lord Shiva's personal Pashupatastra weapon with his own personal weapon, the Narayana Astra. After bewildering Lord Shiva by making him yawn with a yawning weapon, Lord Krishna proceeded to strike down Banasura's army with his sword, club and arrows. Lord Kartikeya was distressed by the flood of Pradyumna's arrows raining down from all sides and thus he fled the battlefield on his peacock as blood poured from his limbs. Kumbanda and Kupacarna tormented by Lord Balarama's club fell down dead when the soldiers of these two demons saw their leaders had been killed they scattered in all directions Banasura was furious to see his entire military force being torn apart Leaving his fight with Satyaki, he charged across the battlefield on his chariot and attacked Lord Krishna. Excited to a frenzy by the fighting, Banna simultaneously pull-towed all his strings of his 500 bows and fixed two arrows on each string. Lord Shri Hari split everyone of Banasura's bows simultaneously and also struck down his chariot driver, chariot and horses. The Lord then sounded his conchal. Just then, Banasura's mother, Khotara, desiring to save her son's life, appeared before Lord Krishna naked and with her hair undone. Lord Gadagraja turned his face away to avoid seeing the naked woman. And Banasuri, deprived of his chariot, his bow scattered, took the opportunity to flee into the city. And the last verse of this series. After Lord Shiva's followers had been driven away, the Shiva Jwara, who had three heads and three feet, pressed forward to attack Lord Krishna. As the Shiva Jhwara approached, he seemed to burn everything in the ten directions. Shila Vishwanatha Chakravarti quotes the following description of Shiva Jhwara. Jhwaras tri padas tri shirah, shat bujo, navalo, chanah, basma, praharano, The terrible Shiva Jvara had three legs, three heads, six arms and nine eyes. Showering ashes, he resembled Yamaraja in the time of universal annihilation. Shri Mat Bhagavatam Kijaya. Okay. Shri Advaita Gadadhara Shri Vasadi Gaur Bhaktavrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare So I was thinking what to tell about three heads and nine eyes of Jwarasura. Let's see what is going to happen. but in general this section of Simad Bhagavatam is meant to illustrate the supremacy of Lord Krishna over everyone including Lord Shiva who is in one sense his second half but nevertheless he is different so it's a very peculiar episode where Lord Krishna is fighting personally with Lord Shiva. Usually they don't do it. And in one sense this is also a very interesting illustration of how demigods are dependent. Or in this particular case codependent. why Lord Shiva is fighting against Lord Krishna. He perfectly knows that Lord Krishna is the Supreme Personality of Godhead. He perfectly knows that he is the chastiser of everyone. But he feels obliged to fight with Lord Krishna because he is the worshipable Lord of Banasura. so this codependent relationship of the worshipper and worshipable deity is only possible in case of demigods when somebody starts praying and worshiping the demigod the demigod feels obliged to give favors to this particular person no matter how nonsensical he is and he is ready to do everything including fighting with Lord Krishna. This is a very amazing point. So he has to do it because he feels obliged. He feels grateful and that's why he is now fighting with Lord Krishna himself. So this point of codependence, Definitely the worshipper is dependent on whom he is worshipping, but paradoxically enough, there is this mutual dependence which takes place when they start accepting the worship and giving the worship. And this illustrates the point that the only independent entity, The only one who is completely independent, the only one who is Svarad in the proper sense of the world is Lord Krishna. Everyone else is dependent. You may be dependent, but everyone else definitely depends on Krishna. Because he is the Ishvara and everyone is his Britya, his servant. and moreover, it would not be so bad if we were only dependent on Krishna. It's ultimately a very dignified position to be dependent on somebody who is totally independent. But to be dependent on somebody who is dependent himself is very humiliating. And that's why this story illustrates how demigods put themselves into a very humiliating position by accepting the worship of some improper people or, for this case, of anyone. It's actually a very proper position and because we also in the position of accepting worship from somebody you know being a sannyasi or guru or senior devotee or whoever in the society mother, father, demigod again, you know we're accepting the worship and it's a very important art to understand that the the only proper way of accepting the worship of others is to be completely dependent on the Supreme Lord himself, not to be dependent on somebody who is worshiping you. The moment you start depending on the worship of your worshiper, the moment you become somehow or other dependent on him or in any way, materially, emotionally, economically, whatever sense you are dependent, you lose your independence and you find yourself in a very humiliating position. And the only way not to become dependent, because there is a great temptation to accept the worship in a proper sense. Yes, he is worshiping me. What am I supposed to do? I should reciprocate with the worship. It means I accept the worship myself. And immediately at this very moment of time I am trapped. I am trapped in this trap of worship. And I take myself too seriously and sooner or later I will find myself fighting with Lord Krishna. either literally or in some other more symbolic sense. But still, I will be competing with him by accepting somebody's worship, by accepting the worship seriously, that yes, I am a worshipable object. Yes, right. Look where I am sitting, you know, and you are sitting there. So by doing this, by taking yourself too seriously and by really accepting the worship seriously, thinking that you are the worshipable object, you are trapped and you become dependent and ultimately you will be humiliated and you will compete with Lord Krishna. But the only proper way, the only one way, there is only one way of accepting worship is accepting it on behalf of Krishna. Yes, I'm playing some role. Yes, I'm a very insignificant fellow. I'm an insignificant creature. Somehow or other, this little worm is sitting on Vyasasana by some inconceivable strike of fortune. But I shouldn't take myself seriously. I shouldn't think that I'm worshipable. I'm only as worshipable as I'm close to Krishna and I'm close to Krishna when I worship him. When I'm directly in connection with him and that's why while doing something where you are forced or obliged rather, not forced but obliged to accept the worship we should always remember Krishna. We should always remember the one who is the really worshipable object. We should always remember on whose behalf we are doing this very difficult and very dangerous service of accepting somebody's respect, somebody's honor, and so on and so forth. So in one sense this story reminds us about this point when we have to clearly understand that otherwise the fight with Krishna is inevitable. At one point we will start competing with him and trying to fight with him which is a useless endeavor. and here it is very clearly and very interestingly illustrated how Krishna was reciprocating, he says in Bhagavad Gita yeyadhamam prapanyantetam statham yabhadjam yam and he's perfectly illustrating this point in this battle you know, if you throw into him brahmastra, he will throw brahmastra unto you, no problem, he has all his astras if you throw any other astras in him, he has appropriate astra to throw unto you. And his astra will be more powerful than your own astra. Don't worry. And there is a very particular astra which is not yet being invented in this material world, is yawning astra. At one point Lord Shiva threw a yawning astra at Lord Krishna. and Lord Krishna through his yawning astra at Lord Shiva sure enough Lord Shiva started yawning like anything so in any case what we see now and it's also very important point of this whole story is that after all the astras were exhausted after Lord Shiva started basically destroying the whole army of Lord Krishna, of Lord Shiva, then the last and the most formidable weapon was applied by Lord Shiva, his Shaiva Jwara. His weapon of fever. This This feverish weapon which is being described and the beautiful prayers, I was actually regretting that I was not given a chance to speak on Jwarasura's weapons, prayers, sorry. They're beautiful and very, very philosophical. How he surrenders himself and explains the actually secrets of the anthology, of the anthology, the secrets of the creation of our human body and human mind. Very interesting prayers. Actually, Sīla Jīva Goswami uses his prayer as an illustration of what is the composition of the subtle body of human being. But putting this aside, It's a very interesting point of Srimad Bhagavatam is that Jwarasura or Shaiva Jwarasura is the ultimate weapon of Lord Shiva. What it basically means, it means that Lord Shiva is the destruction deity. He is the God who is destroying everything including us. and because we are all doomed to be destroyed Lord Shiva is definitely present in us and Lord Shiva is present in us by being the presiding deity of false ego ultimately the destructive element the element which dooms us into destruction which brings about the inevitable death is the false ego, Ahankar and the weapon, the ultimate weapon of Ahankara. He is the Abhimani deity of false ego and Jwara or Jwara Sura, how he's called in some other places, he's the Abhimani deity or presiding Abhimani Devata or presiding deity of Jvara, which is the ultimate means of destruction. It is said in Ayurveda that everyone dies from Jvara, from fever. And there are different, you know, unlimited varieties of fever, of feverish condition, but ultimately the cause of this is Jvara. It is said in Charaka Samhita, that you are born with Jwara. And the moment when you are born, you are born with this fever in your body. Because this is, again, a very dangerous condition when you are born. And you are dying again from the same cause, from Jwara. So, therefore, it is very important for us to be familiar who this demon or demigod to, in one sense, is. Actually, in Tamil Nadu, in South India, there is a special temple where Jwarasura is being worshipped. And there is a special temple of Lord Shiva. It's called Jwarahara Hureshwara. Jwarahareshwara. It's the temple of Lord Shiva, who is Hara, who is depriving you, or who is releasing you from Jwara. And there the deity of Jwara Sura is there. And the story of appearance of Jwara Sura in this world is described in Mahabharata. It is said in Mahabharata that during Daksha Yagya, The famous Daksha Yagi described in the fourth kanto of Srimad Bhagavatam. When Sati was observing this universal festival, the big Utsav, when all the demigods and all this representative of different species of life were flying to this big festival of Daksha Yagi on the sky. and she became really envious and she became sentimentally moved by these festivities and she wanted really to manifest her childish feminine nature by socializing with her relatives, this and that. And she came to Lord Shiva and she started expressing her desire to go there and her sorrow that she is not invited and he is not invited. While she was doing this, Lord Shiva was listening to her with very compassionate mood. And at this very moment, the compassion or the grief of Lord Shiva became personified. We have to really understand that whatever emotion is being experienced by these great personalities, celestial personalities, he becomes a real personality with real function in this world. And from his third eye, the third eye of Lord Shiva, the tear came, the tear of grief. Very hot tear of grief. Srila Prabhupada explains that there are two kinds of tears. The tears of joy and the tears of joy are cool. And the tears of grief and the tears of grief are very hot. So this boiling hot tear of grief came down from the third eye of Lord Shiva and immediately it took the form of Jvarasura. And Mahabharata explains, depicts very graphically this rupa, beautiful rupa of Jvarasura. He had his hairs on his body all over the place were standing on end. They were erect. They were, you know, huge hairs. And he had long mustache. You know, just imagine a newborn baby with mustache. It's horrifying itself. And moreover, this mustache was green. A green mustache. And he was deep black. He was really black. His whole body was black. and he was dressed in a blood red cloth. That was the creature which appeared at that time from Lord Shiva's third eye. And that was Jwara and he became his favorite weapon, his favorite son. And of course, what this stupid guy did, immediately he attacked all the demigods. And all the demigods, including Lord Brahma, they became feverish. He had this power of being everywhere and he became very feverish. And everyone became very feverish and, you know, weak. We all know what jvara means. Jvara, the fever, is the most common disease and everyone of us experiences it again and again and again. And we all know how unpleasant it is. You are just, you know, you're good for nothing. You can just only lay down with terrible headache and yawning and, you know, being sleepy all the time. So just imagine all the demigods in the moment when this happened, all the demigods immediately felt sleepy and feverish and, you know, like laying down and yawning. And Lord Brahma, he started praying to Lord Krishna. He started praying to Narayana, please do something about this guy. And Lord Narayana said, no, no, no. From now on, you don't touch the demigods. And he kind of extracted him from the body of the demigods. And happily, Jwarasura started jumping on the bodies of everyone else. But we will see the benedictions which Lord Krishna will give to him very soon. It's a very interesting story. Actually, what happened after that, when Jwarasura was ordered to leave the bodies of demigods, he decided to attack Lord Krishna himself. Because he's not a demigod, right? So he's a good prey. He's a good target for him. And very lightheartedly, without thinking twice, he attacked the body of Lord Krishna. And Lord Krishna at that time, Lord Narayan at that time, was in his high agriva mood. it's interesting because Hayagriva is the presiding deity of knowledge and he was attacked by this Jvara sometimes in our zeal to obtain knowledge we become little feverish but Hayagriva took his Sudarsana chakra and he cut the body of Jwara into three pieces. Vertically. And, you know, this guy was laying there cut into three pieces. And that's why, actually, he had three heads. The story is like this. He was laying there cut in three pieces and somehow rather Lord Brahma, who had some compassion to him because ultimately Jwara is a very useful part of Lord Brahma's creation. You know, if nobody will die here, very soon there will be overpopulation in this material world. So being compassionate to this Jwara sura, he put them all together but said, you keep your heads separate. So this guy cut into three pieces. he became three-headed, three-legged. He had six arms and, of course, nine eyes because he had three eyes from Lord Shiva, from the genes of Lord Shiva. So he had DNA was there. So this creature is still there. And as we see here in this peculiar story, he was employed by Lord Shiva to fight with Krishna as his ultimate weapon. In Harivamsa Purana, this fight between Lord Krishna and Jwarasura is described in more details. And I will explain a little bit about this story which is described there. It is said that Jwarasura first attacked Lord Balaram. He saw that this big guy is a good prey for me. And he attacked him. And Lord Balaram was trying to fight with Jwara, with this fever. And it is said that Jwara started whirling. As if he was many, many bodied. He was whirling all over the battlefield. And ultimately, Lord Balaram became completely bewildered. He didn't know how to cut this guy into pieces because he was too quick. He was just all over the place. And at the point when he became totally dizzy, Jwarasura entered his body. and immediately the moment when Balaram's body was attacked by Jvarasura by Jvara he felt very you know and he wanted to lay down and he was yawning and he was and he became very weak and from his last power he started crying, Krishna, Krishna Mahabha, oh save me, I'm dying here from this fever save me and Krishna immediately ran to him during this battle this fierce battle and he embraced Lord Balaram it's actually very interesting again because Balaram is Sankarshan and Sankarshan again is connected with Lord Shiva. So he was attacked by this Jvara Sura and he was the prey of Jvara, of this feverish condition. But Lord Krishna is free from all this. So just his embrace immediately relieved Balaram from this disease, from this feverish condition. And Balaram became strong again. And by the embrace of Lord Krishna, Lord Krishna extracted this Jvara, this fever from the body of Balaram and threw him far away. And thought that he is dead. But Jvara Sura immediately became alive again and attacked Lord Krishna himself. Here we are in this battle between Jvara Sura and Lord Krishna. and Lord Krishna just for the sake of past time, he pretended that he succumbed to the attack of Jyvara. And he also started yawning. Somehow or other yawning is a very important part of this whole past time and I guess it's because it's supposed to be discussed during Bhagavatam class. and yawning is a very integral part of bottom class. Anyway, Krishna himself kind of pretended that he is a prey of this jwara, of this feverish condition for some time, but it was not for a long time. But then immediately he took him out and he started whirling him. And he wanted to kill him finally. He was whirling and whirling and whirling because we all know that when, again, this is the reciprocation of Lord Krishna. He is perfectly capable of reciprocate with you in a perfect way. we know when there is this fever we have, we have this dizziness, you know, and our head is whirling. So Lord Krishna told him, you know, you will see how it is to be feverish. You will experience yourself according to the karmic reactions. So he was whirling him. And this Jwarasura was actually ready to leave his body and liberated from Lord Krishna, or by Lord Krishna rather. But then the celestial voice stopped Lord Krishna. And he said, please don't kill this guy. He is a useful part of this creation. Instead, give him blessings. And immediately, Lord Krishna changed his mood. Of course, he never really was angry at this Jvarasuri. He was just enjoying by his little. He had some ventilator around him to cool down the fever which he experienced just a moment before. So he was using the fever himself to cool down his body. So that was his beautiful pastime of fighting with him. And immediately Jyvara Sura said, Oh, I am the surrendered soul. I am the soul surrendered unto you. Please give me the benediction. Give me the proper targets. and it's actually very important to understand why Jwarasura or this Jwarasura demon has three heads Ayurveda explains this point why it has three heads because there are three doshas so there are three kinds of fever there is Vataja Jwara Itaja Jwara and Kapaja Jwara the Jvara which is created by imbalances of all these three doshas and that's why there is such a high, you know, huge range of different kinds of diseases which create feverish condition. So, and when this Jvarasura, again, this three, this ripe-potted nature, it's a very important and very beautiful part of the whole Simad Bhagavatam philosophy and the whole Vedic philosophy is that the Sri is a very important part of creation. So when Jwarasura asked the benediction from Lord Krishna, Lord Krishna gave him the benediction and he said, now you divide yourself into three parts again. And, you know, he's already divided into three parts, but Lord Krishna's kind of being merciful, he said, you already divided into three parts, so why don't you, you know, divide your labor into three parts as well. And he said that one part of your subjects will be quadruples, quadrupeds, those animals who are walking in four legs. So you will attack them. Another part of your praise would be immovable living entities. It's interesting that the trees and even the water and even the mountains are subject matter of Jwara. And it will be explained how they experience this disease of Jwara in these benedictions of Lord Krishna. And the third part is, of course, for us human beings. You are not exception of his domain. So this Jvarasura was divided into three parts and his labor, his duties were also divided into the three. And actually it is very interestingly said that Jwara Sura, that one fourth part of this part which is given from Jwara to the human beings will be given to the birds. I was thinking about this. Now we have all kinds of feverish conditions which are coming from the birds. we are contracting these diseases why? because we are kind of the same etiology is there that the birds are also experiencing the same diseases and that's why we can contract all these very dangerous diseases from the birds so and then Lord Krishna actually explained and he said when the trees he said that the water will become feverish. How the fever will manifest in water? It's interesting. The fever will manifest in water that it becomes greenish. We all know that during this hot season the water in the ponds in Vrindavan become all green. So that's the feverish condition. The earth will experience fever by becoming saline. You know, all this salty earth, which is not where practically nothing can grow. This is the feverish condition of the earth. And then he said that elephants, when they experience headache, and elephants become mad of the headaches. You know, they have huge head and huge headache when they experience it. It's again the cause of Jwara Sura. And the cows, when they have problems with the hooves, it's their manifestation of Jwara. And the trees, when the leaves become covered by frost, you know, like whitish. Sometimes Toulousey, David, becomes whitish when she's attacked by some microbes and germs. So this is again Jvara. This is how Jvara manifests in the trees. And sometimes we see the trees die from this fever. So Lord Krishna very mercifully explained to him, this is where you can be and this is where you can be and be happy with this. And Jvara Sura became so pleased. He just looked at this earth and he understood that there is plenty of job to do because we all need some job to perform. He felt very empowered, actually. This is very important. He felt, yes, I'm a very important personality here. I'm a celebrity in this world. Everyone knows me, and everyone is subjugating to me. Everyone is obeying to my orders and yawning and doing everything. which I tell. And then ultimately this guy, he approached Lord Krishna and said, maybe I can do something for you. You gave me this benediction and I'm very grateful to you. Maybe I can also do something for you. And Lord Krishna said, yes, you can do something for me. And because there is already time, I have to finish now. Shall I continue or not? Anyway, this is a little joke. I will not speak too much longer, just a couple of minutes. So Krishna said, please do me one favor. Now I will give you two mantras, two verses in Sanskrit. and whoever while remembering me in the heart will pronounce these verses these two verses in Sanskrit when he is feverish of course it's not about the cows and elephants, it's about human beings whoever among human beings will remember these mantras then please leave his body immediately. So there is a very useful part of this whole story how to get rid of this feverish condition. For that you have to somehow rather strain your brain and remember two verses in Sanskrit. I will chant them now and you can repeat after me. yeah actually the whole body of this guy was covered by basma when he attacked Lord Balaram you know there was mountains of of ash produced from the body of this Jwarasura you know and we know why some great mystics also produce some body, some ash from their body Anyway, this is a joke. But this is the mantras. Tripad-Bhasma Praharanas. Tripad-Bhasma Praharanas. Tripad-Bhasma Praharanas. Praharanas. Praharanas. Tripad means he has three legs and basma, he has, you know, ash all over his body. Tripad-Bhasma Praharanas. Tripad-Bhasma Praharanas. Tripad-Bhasma Praharanas. He has three heads and nine eyes. Same prita sukham dadiat. Oh, sorry. It's Russian. Please be pleased with me and make me happy. Same prita be happy with me. Sukham dadiat. Give me happiness. Sarvamaya patir jvarah. Oh, Jvara, you are Sarvamaya Patir. You are the head. You are the master of all the diseases. And Adyantavanta Kavayah Puranach. Sukshma Brihanta Pya Anoshishitara. As you know, I'm not prepared to experience fever yet. This is easy. Okay. Piyanto pya anu shashitaraha sarvandja varangannantu mamani rudha pradyumna sankarshanavasudeva. Those who are at the beginning and end. Those who are experiencing fever in the beginning and end. Those who are wise. Those who are ancient means old. Those who are subtle, abundant. No, actually he is meaning the Pradyumna and Aniruddha. Those who are at the beginning and end, those who are wise, those who are ancient, those who are subtle, abundant, and great instructors, the son of Vasudeva Krishna, Sankarsana Balarama, Pradyumna and Aniruddha may be pleased and remove my fever. So this is the two mantras which should be remembered if we want properly fight with this Jvara Sura by using the power of all-powerful Supreme Lord, Sri Sri Krishna Balaram and Sri Sri Radasayama Sundara. Śrīla Prabhupāda ki jāga, kaurapremanandit. Okay, so that's it. Thank you. Thank you very much. Śrīla Prabhupāda ki jāga.