Divyāstras: The Fourteen Divine Weapons
Divyāstras are divine weapons. Each is linked with a particular deva or divine power, and they are completely different from ordinary weapons. No ordinary means can stop them; only another divyāstra of equal or greater power can cancel one out. They are set in motion by mantra and by intention, not by physical force.
The Vana Parva of the Mahābhārata tells how Arjuna gained fourteen divyāstras during his five years in svarga, the realm of Indra, and in the other divine lokas. Together these weapons were able to decide the outcome of the Kurukṣetra war.
Arjuna’s Fourteen Divyāstras
Indra sent Arjuna to svarga for five years to gain divine weapons in preparation for the Kurukṣetra war. The fourteen astras (weapons) he received and brought back are:
1. Pāśupatāstra
The highest weapon of Śiva, the Pāśupata, was the first and greatest divyāstra Arjuna received. Śiva came in the form of a Kirāta (a mountain hunter), fought Arjuna to test him, and then gave him the Pāśupata. This astra can destroy the whole universe if misused. It was given on the strict condition that it be used only at the right moment, when dharma truly required it.
2. Āgneya (Agni’s Weapon)
The astra of Agni, the deva of fire. It is a weapon of all-consuming fire, called up through the mantra of Agni.
3. Vāruṇa (Varuṇa’s Weapon)
The astra linked with Varuṇa, the deva of the waters of the universe and of ṛta (the cosmic order). As one of the four lokapālas (guardians of the directions), Varuṇa gave Arjuna the Vāruṇa-pāśas, his noose-weapons.
4. Saumya (Soma’s Weapon)
Linked with Soma, the deva of the moon, and with his qualities of cooling, healing and divine nourishment.
5. Vāyavya (Vāyu’s Weapon)
The astra of Vāyu, the deva of the wind and the breath of the universe. It is called up through the mantra of the master of the winds.
6. Vaiṣṇava (Viṣṇu’s Weapon)
Linked with Bhagavān Viṣṇu, who sustains all that exists. It is a weapon of the highest power, both to protect and to destroy.
7. Aindra (Indra’s Own Weapon)
The personal weapon of Indra, king of the devas and Arjuna’s divine father. It was the crowning gift of Indra’s five years of care for Arjuna in svarga.
8. Brāhma (Brahmā’s Weapon)
The brahmāstra, linked with Brahmā, the creator. It is a weapon of force on the scale of the universe.
9. Pārameṣṭha (Parameṣṭhin’s Weapon)
The weapon of Parameṣṭhin, that is, Brahmā as Prajāpati, the master of all offspring and of creation.
10. Prājāpatya
A weapon in the line of Prajāpati, which goes together with the Pārameṣṭha astra.
11. Yama’s Weapon (Daṇḍāstra)
The daṇḍa (rod) weapon given by Yama, the deva of death and of the order of dharma. Yama was one of the four lokapālas who came to Arjuna after his encounter with Śiva as the Kirāta.
12. Saura (Sūrya’s Weapon)
The astra of Sūrya, the deva of the sun. It is linked with radiance, tejas (fiery energy), and the power that keeps life going.
13. Tvāṣṭra (Tvaṣṭā’s Weapon)
Linked with Tvaṣṭā, the divine craftsman who shapes the bodies of beings and who made Indra’s vajra (thunderbolt).
14. Kubera’s Weapons
The weapons given by Kubera, guardian of the northern direction and treasurer of the devas: the Antardhāna (which makes things vanish from sight) and the Prasvāpana (which puts the enemy to sleep).
The Nature of Divyāstras
Divyāstras are not simply objects that are thrown or shot. They are conscious weapons that carry divine power and respond to the intention and purity of the one who uses them. They are brought into being through particular bīja mantras (seed syllables) and through dhyāna (meditation) on the deva who presides over them. They can only be given by that deva, or by an ācārya (teacher) who has received them in an unbroken line of teaching. They must not be used against people who are not fighting, or against women, and misusing them brings terrible results on the user.
The Mahābhārata shows again and again that divyāstras are tests of character. The Pāśupatāstra was given only after Arjuna had used up every ordinary weapon against Śiva. And Arjuna’s restraint in not letting the brahmāstra strike Aśvatthāmā, choosing instead to withdraw it, showed his understanding of dharma.
Sources
- Mahābhārata, Vana Parva, Chapters 37–50
- Mahābhārata, Vana Parva, Chapter 164