Bāṇāsura and Aniruddha
This narrative from the Vishṇu Parva of the Harivaṃśa tells of Ushā, the daughter of the thousand-armed asura Bāṇāsura, and Aniruddha, the grandson of Bhagavān Śrī Kṛshṇa. Ushā saw Aniruddha in a dream. Her friend Citralekhā brought him to Śoṇitapura. Bāṇāsura could not beat him in open battle, so he bound him with serpent bonds. Śrī Kṛshṇa, Balarāma and Pradyumna flew to Śoṇitapura on Garuḍa to free him. A great battle followed against the fire-armies of Śambara, the Śiva-jvara, and Bhagavān Śiva himself. The Sudarśana Cakra cut Bāṇāsura’s thousand arms down to two. Bhagavān Śiva and Bhagavān Kṛshṇa were reconciled, and Mārkaṇḍeya Muni recited the Hariharātmaka Stotra. Ushā and Aniruddha were then formally married and returned to Dvārakā.
Bāṇāsura receives Śiva’s vara
Bāṇāsura was the eldest son of Bali Cakravartī. He performed hard tapas (austerity) in Bhagavān Śiva’s forest, wishing to become Śiva’s adopted son. Bhagavān Śiva and Pārvatī were pleased. Bāṇāsura asked: “Let me be your child.” Bhagavān Śiva gave him this vara (a boon) and declared that from then on Bāṇāsura would be like a younger brother to Kārttikeya. The city of Śoṇitapura, the very place where Agni had given birth to Kārttikeya, became Bāṇāsura’s capital. Bhagavān Śiva promised to live there as its protector.
Bāṇāsura had a thousand arms and became so strong that all the devas trembled before him. He grew proud and restless with no worthy enemy. He went to Bhagavān Śiva and complained that his thousand arms were of no use when there was no war. Bhagavān Śiva laughed and said: “When the flag on your chariot falls broken to the earth, then your war will come.”
Bāṇāsura went home very happy. Before long Indra’s vajra broke the flagstaff, and all kinds of fearful omens appeared. But Bāṇāsura was drunk with pride and did not recognise any of them.
Ushā’s dream
On a fortunate day, Mahādeva was playing with Pārvatī on the banks of a beautiful river. Apsarasas and gandharvas were around them and divine music was playing. Bāṇāsura’s daughter Ushā was among the attendants. As she watched the joy of the divine couple, she said: “How blessed are the women who play like this with their husbands!” Pārvatī read her heart, smiled, and said: “On the coming night of the Vaiśākha śuddha dvādaśī, as you sleep on your rooftop terrace, whoever you see in a dream will be your husband.”
From that day Ushā was full of longing. When the night came and she slept on the terrace, a man appeared to her in a dream and embraced her. She woke at once, confused and troubled.
Her sakhī (close friend) Citralekhā was an apsarā and the daughter of Kumbhāṇḍa, Bāṇāsura’s minister. She tried to find out who the man in the dream was. Over seven days she painted portraits of all the famous beings of the three worlds, devas, gandharvas and kings, and placed them before Ushā. As soon as Ushā’s eyes fell on the portrait of Aniruddha, she cried: “This is the man! This is the one from my dream. Who is he?”
Citralekhā told her: “This is Aniruddha, the grandson of Śrī Kṛshṇa, the master of the three worlds, and the son of Pradyumna. There is no warrior to equal him in all the three lokas. You are blessed that Pārvatī has given you such a husband.”
Citralekhā takes Aniruddha to Śoṇitapura
Ushā begged Citralekhā to bring Aniruddha to Śoṇitapura at once. Citralekhā went to Nārada Maharshi, who was meditating near a lake in Dvārakā, and told him her purpose. Nārada always loved to see great events. He gave her the Tāmasavidyā, a power of becoming unseen and of moving from place to place, and blessed her to go forward without fear.
With this siddhi (power), Citralekhā entered Pradyumna’s mansion in Dvārakā, unseen by anyone. She found Aniruddha seated among women on a grand throne, with music and dancing all around. Yet his mind was elsewhere, for he too had seen Ushā in a dream. She understood this, showed herself to him alone, told him of Ushā’s love, and carried him through the sky to Śoṇitapura.
There Ushā received him with great joy and pūjā (worship). The two were joined in a gāndharva-vivāha (a marriage by mutual consent) in the privacy of her antaḥpura (the women’s quarters).
Aniruddha fights Bāṇāsura’s forces
The palace guards found a young man living in Ushā’s rooms and told Bāṇāsura. He was furious at the dishonour. He sent a force of soldiers to kill the stranger. Aniruddha was not afraid. He took up his parigha (iron club) and fought them all alone, driving back wave after wave of Bāṇāsura’s warriors. Even Bāṇāsura’s own sons ran from him. Nārada watched from the sky and cheered Aniruddha’s courage with delight.
Bāṇāsura then mounted his chariot with his thousand arms and came out himself. But Aniruddha matched him blow for blow. He destroyed Bāṇāsura’s chariot, killed his horses, and turned back every weapon. Then Bāṇāsura used māyā (illusion) and fought unseen, and Aniruddha could not see his enemy. Bāṇāsura then used serpent weapons, the nāgāstras, which wrapped around Aniruddha and left him helpless.
Kumbhāṇḍa advised Bāṇāsura not to kill the prisoner: “This young man is from a family worthy of honour. He has married your daughter by the gāndharva rite. Do not bring pāpa (sin) on yourself.” Bāṇāsura accepted this advice. He kept Aniruddha prisoner in the serpent bonds in Ushā’s chamber. Nārada then left for Dvārakā to tell Śrī Kṛshṇa.
Aniruddha prays to Āryādevī
In his captivity Aniruddha prayed for a long time to Kātyāyanī, who is Āryādevī, the mother of all and the śakti (power) of the three worlds. He praised her by her many names: Kālī, Kātyāyanī, Kālarātri, Bhadrakālī, Cāmuṇḍā, Durgā and countless others. He begged her to free him from his bonds.
The devī appeared before him in Śoṇitapura and comforted him: “Kṛshṇa, the wielder of the cakra, will come and free you. He will cut off Bāṇāsura’s thousand arms. Wait a little while with patience.” Aniruddha offered a second hymn of thanks and waited for his grandfather to come.
Śrī Kṛshṇa marches on Śoṇitapura
In Dvārakā, Aniruddha’s wives wept aloud when they could not find him. The Yādavas were in confusion. Śrī Kṛshṇa thought about how to act. Scouts sent across the earth found no trace of Aniruddha. The next morning Nārada arrived with news: Aniruddha was held in Śoṇitapura in serpent bonds because of Ushā. “Act quickly,” Nārada urged. “Aniruddha waits with courage.”
Kṛshṇa called Garuḍa by thought alone, and Garuḍa appeared at once. Śrī Kṛshṇa mounted Garuḍa with Balarāma and Pradyumna, who took their places to his right and left. Śrī Kṛshṇa took eight arms and the form of a great mountain, shining like the sun. Garuḍa also took a thousand heads and filled the sky. The army of Śoṇitapura heard the blast of Pāñcajanya and trembled.
The fire-forces and the Śiva-jvara
Near Śoṇitapura a sacred fire, the Āhavānīya, guarded the city. Śrī Kṛshṇa and Balarāma went up to the Ākāśagaṅgā and poured its waters on the fire, putting it out. Bhagavān Śiva’s pramadhagaṇas (attendants) came out and fought, and then came Rudra’s fire-armies (Agni’s attendants, including Aṅgirasa). Kṛshṇa defeated them all with divine astras.
Then Śambhava sent the Śiva-jvara. It was a supernatural fever with three heads, three legs, six arms and nine eyes, able to burn even Meru to ash. The Śiva-jvara struck Balarāma with its weapon of ash and put him into a stupor and a burning pain. Kṛshṇa embraced Balarāma, and the burning stopped.
Kṛshṇa then called the Śiva-jvara to battle and fought it with his bare hands. He created a Vaishṇava-jvara to meet it. The Śiva-jvara gave up, fell at Kṛshṇa’s feet and asked for a vara: “Let there be only one jvara in the world, not two.” Kṛshṇa granted the vara. He told the Śiva-jvara how it should live in future, spread through animals, plants and seasons. He also gave the gift that anyone who meditates on this clash of the two jvaras will be free of fever for ever.
Śiva enters the battle
Bhagavān Śiva saw his forces destroyed. He mounted his chariot with Kārttikeya and Nandīśvara and went against Śrī Kṛshṇa. A great exchange of astras followed. Bhagavān Śiva used the Paiśāca, Rākshasa, Raudra and Āṅgirasa astras. Kṛshṇa answered with the Vāyavya, Sāvitra, Vāsava and Mohana astras. Bhagavān Śiva then raised the Brahmāstra. Kṛshṇa used the Jṛmbhaṇāstra, which left Bhagavān Śiva stunned and unable to move, his brilliance dimmed.
Bhūdevī could not bear the weight of this clash of two supreme beings. She went to Brahmā and pleaded for relief. Brahmā came before Bhagavān Śiva and reminded him: “You yourself ordained Bāṇāsura’s defeat. Why do you now protect him? It is never right for you to fight with Śrī Kṛshṇa. He is your own second self.”
When Bhagavān Śiva heard Brahmā’s words, he entered Kṛshṇa’s body, understood the whole matter, and withdrew from the battle. Kṛshṇa and Rudra then embraced, and their forms joined for a moment in the sight of all the beings gathered there. Brahmā watched and was amazed. He remembered a dream in which Bhagavān Vishṇu had carried Bhagavān Śiva’s marks and Bhagavān Śiva had ridden Garuḍa. He asked Mārkaṇḍeya Muni to explain it. Mārkaṇḍeya said: “There is no difference between Bhagavān Śiva and Bhagavān Vishṇu. This truth is beyond ordinary knowing.” He then recited the Hariharātmaka Stotra.
The Hariharātmaka Stotra
After the meeting of Bhagavān Śiva and Kṛshṇa, Mārkaṇḍeya Muni spoke the Hariharātmaka Stotra to Brahmā. It says that Rudra and Kṛshṇa are one ātmā (soul) in two bodies. It says that Vishṇu cannot exist without Śiva, nor Śiva without Vishṇu. It says that the three, Brahmā, Vishṇu and Maheśvara, arose from a single source.
The stotra was composed and handed down by Vyāsa, Nārada, Bharadvāja, Gārgya, Viśvāmitra, Agastya, Pulastya, Dhaumya and other great ṛshis. It promises health, strength, śrī (prosperity), moksha (liberation), children for those who have none, and the removal of all obstacles for those who recite it.
Kārttikeya fights, and Bāṇāsura’s arms are cut
Kārttikeya came forward and fought Kṛshṇa, Balarāma and Pradyumna all at once. He used astras of great power, including the Brahmaśironamakastra. Kṛshṇa answered with the Sudarśana Cakra and put an end to all of them. As Kṛshṇa was about to use the cakra to finish the fight, Koṭavī-devī, a form of Pārvatī, appeared naked on the field to protect Kārttikeya. Kṛshṇa turned away with respect and let her take Kārttikeya from the field.
Then Bāṇāsura came himself. He and Kṛshṇa fought a magnificent duel. Kṛshṇa destroyed Bāṇāsura’s chariot, killed his horses and knocked his crown to the ground. Then he let go of the Sudarśana Cakra. The cakra began cutting off Bāṇāsura’s arms one by one, all nine hundred and ninety-eight of them, until only two were left. Bāṇāsura, streaming with blood, roared like a storm cloud.
Kṛshṇa raised the cakra to kill him. At that moment Bhagavān Śiva came forward with Kārttikeya and said: “O Purushottama! You slew Madhu and Kaiṭabha. You are the refuge of all the worlds. No one can conquer you. Please withdraw this cakra. I have promised Bāṇāsura my protection. Do not make my vara empty.” Kṛshṇa answered: “So be it. Bāṇāsura shall live. I have done what I came to do. O Deva, I honour you. Please give me leave to go.”
Śiva grants Bāṇāsura five varas
Nandīśvara carried the wounded Bāṇāsura before Bhagavān Śiva. Bhagavān Śiva was moved with compassion as he watched his devotee dance before him in spite of his terrible wounds. He gave five varas:
- Freedom from old age and death.
- The fulfilment of his tapas.
- Freedom from pain from the wounds of the cakra.
- The rank of chief among Bhagavān Śiva’s pramadhagaṇas, with the name Mahākāla.
- A beautiful form even with only two arms.
Bāṇāsura received all five varas and was restored to health and splendour.
The marriage of Ushā and Aniruddha, and the return to Dvārakā
Śrī Kṛshṇa then went to Ushā’s antaḥpura. The moment the nāgas holding Aniruddha saw Garuḍa, they fled in terror. Kṛshṇa embraced Aniruddha with deep love. The young warrior bowed before his grandfather, before Balarāma, and before his father Pradyumna. Ushā came with her companions and bowed to all of them too.
Nārada gladly declared the day fortunate and insisted on a formal wedding at once: “Let the marriage of Ushā and Aniruddha be completed here and now. I have a great wish to hear the women’s songs!” Kumbhāṇḍa brought all the wedding materials. Agni himself came as witness. The marriage of Ushā and Aniruddha was carried out with full rites under a fortunate nakshatra. Apsarasas danced, gandharvas sang, and the three lokas rejoiced.
Bāṇāsura’s wife sent Ushā off to Dvārakā in a peacock-chariot. Kṛshṇa, Balarāma and Pradyumna mounted Garuḍa with Aniruddha. When Garuḍa took flight, trees fell, the earth shook and the sky filled with dust. Śrī Kṛshṇa sounded Pāñcajanya as Dvārakā came into view. At that sound all the people of Dvārakā were filled with boundless joy. They decorated the city with garlands of jewels and came out to receive Bhagavān Kṛshṇa. Indra honoured the Yādavas, declared that Kṛshṇa’s task was done, and went back to Svarga with the devas.
The celebration at Dvārakā
At Dvārakā, Ushā was received by Devakī, Rukmiṇī, Revatī and all the queens of the Yādava house with full maṅgala (auspicious) rites. She was welcomed into the royal antaḥpura as Aniruddha’s wife. Kumbhāṇḍa’s daughter and other companions of Ushā were married to Sāmba and other Yādava princes. The celebration in Dvārakā went on with music, dance and feasting.
Citralekhā took leave of Ushā and her companions and returned to Svargaloka. Ushā was then welcomed to Māyāvatī’s mansion as well, and was honoured by each of Kṛshṇa’s wives in turn with gifts of clothes, food and affection.
Sources
- Hari Vaṃśa Purāṇa, Vishṇu Parva, Chapters 118–134 (Chapter 118: Bāṇāsura’s vara and the flag; Chapters 119–120: Ushā’s dream; Chapters 120–121: Citralekhā and Aniruddha; Chapter 121: Aniruddha and Bāṇāsura’s forces; Chapter 122: Aniruddha’s prayer to Āryādevī; Chapter 123: Kṛshṇa’s march; Chapters 124–126: the fire-forces and the Śiva-jvara; Chapters 127–128: Śiva enters the battle and the Hariharātmaka Stotra; Chapters 129–130: Kārttikeya and Bāṇāsura’s arms; Chapter 131: Śiva’s five varas; Chapters 132–133: the marriage and the return; Chapter 134: the celebration at Dvārakā)