The Tale of the Elephant Bhakta: Surrender to Viṣṇu
Yoga Blueprint
If the Bhāgavata has time and again stressed that age, gender, social status, and birth are all irrelevant to eligibility for performing bhakti, this story goes even further by stretching the accessibility of approaching Īśvara to even the animal kingdom. Other than this, the main theological message of this narrative, typical of all theistic traditions, is that when one finds oneself trapped in a situation from which one cannot extricate oneself by any means or resources at one’s disposal, one can always turn to God.
Book VIII, Chapter 2
1. Śrī Śuka said:
“There was an enormous mountain known as Trikūṭa (three-peaked), O king, surrounded by the milk-ocean. It was very beautiful, and ten thousand yojanas in height.
2. It extended the same amount in width in all directions right up to the ocean of milk, and illuminated the sky and all directions with its three peaks made of gold, silver, and iron.
3. And it illuminated all the regions of the celestial realms with other peaks made of assorted gems and minerals. These were covered by an assortment of trees, creepers, and bushes, and resounded with the sounds of water from mountain cascades.
4. Since its feet were washed on all sides by the waves of milk, Trikūṭa made the earth dark colored on account of its stones of green emeralds.
5. Its valleys were enjoyed by the sporting of celestial beings: siddhas, cāraṇas, gandharvas, vidādharas, great serpents, kinnaras, and apsaras.
6. The caves there resounded with [their] music, and proud lions roared furiously, suspecting [the noise to be from] other lions.
7. It was adorned with valleys thronging with swarms of various wild animals. The sweet sounds of birds filled its manifold trees and celestial gardens.
8. It contained streams and lakes with crystal clear water, which had beaches with gems for sand. The breeze from the water was fragrant with the scent of the consorts of the celestials bathing there.
9. In one of its valleys is a park called Ṛtumat belonging to the noble great-souled Varuṇa. This is a leisure ground for the consorts of the celestials (suras).
10.–14. It was beautified and covered everywhere with celestial trees whose fruits and flowers were always blooming. These included mandāra, pārijāta, pāṭala, āśoka, campaka, cūta mango, piyāla, panasa, āmra mango, plums, kramuka, coconut, date, bījapūraka, madhuka, śālatāla, tamāla, asana, arjuna, ariṣṭa, uḍumbara, plakṣa, banyan, kiṁśuka, sandalwood, neem, kovidāra, sarala, suradāru, grapes, sugarcane, plantain, jambu, badarī, akṣa, abhaya, āmala, bilva, kapittha, jambīra, and bhallātaka. And on that mountain, there was a vast lake, gleaming with golden lotuses.
15. It looked spectacular with its blooming lotuses—such as the red kumuda, white kahlāra, and day-blooming śatapatra types—and reverberated with the humming of bees and warbling of śakunta birds.
16.–19. Its waters were filled with the pollen of lotuses swayed by the swimming of tortoises and fish. It was filled with swans and kāraṇḍa birds, as well as with cakra birds and cranes. The cooings of flocks of waterfowl, and koyaṣṭi and dātyūha birds resounded there. It was surrounded by kadamba flowers, and such plants as vetasa, nalanīpa, vañjulaka, kunda, kurubaka, aśoka, śirīṣa, kūṭajeṅguda, kubjaka, svarṇayūthi, nāga, punnāga, jāti, mallikā, śatapatra, mādhavī, jālaka. It was beautified by these and other all-season trees and plants growing on its banks.
20. One day, the leader of a herd of elephants who dwelled in the forests of that mountain was roaming about in a thorny place full of large thickets of kīcaka and veṇu bamboos and reeds, trampling down the trees there.
21. Even from just the scent of that beast, other elephants; lions; tigers and other wildcats; rhinoceroses and vicious horned animals; and huge snakes fled away in terror, as did black-and-white sarabhas and yaks.
22. [On the other hand,] wolves, boar, buffalo, bear, porcupine, jackals, gopuccha monkeys, markaṭa monkeys, and other weaker animals—deer, rabbits, etc.—were able to roam about without fear by the grace of the elephant.
23.–24. Making the mountain tremble on all sides by his weight, the elephant was surrounded by male and female elephants and followed by young elephant cubs. Afflicted by the heat, he was emitting rut, and so he was followed by swarms of bees who were consuming the rut. Smelling the breeze from the lake, fragrant with the scent of lotus pollen, and surrounded by his herd, which was afflicted by thirst, he quickly arrived near that lake, his eyes wavering from the intoxication of honey.
25. After plunging in, the elephant drank to his satisfaction the clear, nectarlike water of the lake, fragrant with the pollen of cool blooming lotuses. Refreshed, he bathed himself with water drawn up by his own trunk.
26. Being good-natured, the elephant was encouraging the female elephants and elephant cubs to drink and showering them with water spray drawn up with his trunk—just like a householder. The arrogant wretched creature could not perceive the calamity [that was approaching] by the māyā of the Unborn Lord.
27. Then, directed there by Fate, O king, a powerful alligator angrily seized his leg. The mighty elephant, fallen into this calamity by chance, tried to free himself with all his strength.
28. The female elephants, their minds perplexed [by seeing] the leader of the herd fallen into that predicament and being dragged about by that powerful force, trumpeted in alarm. The other bull elephants, grasping him from behind, were not able to free him.
29. While the elephant and the alligator were fighting in this way, dragging each other in, then out [of the water], a thousand years passed by, O Lord of the earth. The immortal celestials thought it incredible that they both still remained alive.
30. Eventually, the vigour, strength, and mental state of the elephant leader became greatly depleted after that long period of time, and he became exhausted from being dragged into the water. The opposite was the case for the aquatic beast [who was in his natural element]: he became invigorated.
31. In this way, the elephant found himself helpless and in danger of his life due to the workings of Fate. Not able to rescue himself after so much time, he reflected, and came to this understanding:
32. ‘These bull elephants of the herd were not able to free me from this calamity—not to mention the female elephants. Although I am caught by the bonds of Providence in the form of this alligator, I will approach someone who is Supreme, and the ultimate resort of all.
33. That Being is the Supreme Lord. From the fear of Him Death himself flees. He gives protection to anyone surrendered to Him who is greatly fearful of the powerful serpent of Death, who is in pursuit with ferocious intensity. I seek shelter from Him.’”
Book VIII, Chapter 3
1. Śrī Śuka said:
“After resolving in this way, the elephant fixed his mind in his heart and recited the supreme mantra (japa), which he remembered from his previous life.
2. Śri Gajendra (the elephant leader) said:
‘Oṁ namo bhāgavate; I offer homage to Bhagavān. I meditate on Him who bestows consciousness into this world. He is the Ultimate Person, the primordial seed, and the Supreme Lord.
3. I surrender to that self-manifest One! From Him this world manifests, and by Him [it is maintained]. He is Himself this universe, but yet He is transcendent to it, and also to that which is beyond it.
4. This universe, which is sometimes manifest and sometimes unmanifest [at the times of its creation and eventual dissolution], exists in Him, created by His māyā potency. He is beyond sense perception, and the witness of both cause and effect. May that Person, who is the root of the ātman and the Ultimate transcendent Being, protect me.
5. In the due course of time, when the universes along with their celestial guardians, as well as all causes and effects, have completely dissolved into the five gross elements,1 then deep dense tamas remains. He, the transcendent Lord, shines forth beyond that.
6. The gods and sages do not know His nature—so then how is a beast [like me] qualified to attain or even speak about it? His ways are hard to fathom. He is like a dancer, acting in different roles. May He protect me.
7. Those who wish to see His most auspicious abode follow extreme vows in the forest without deviation—such as sages and eminent sādhus who are free from all attachments and see the ātman within all beings. He is the best friend and He is my goal.
8. Birth and karma do not exist in Him, nor, certainly, the faults of the guṇas, nor name and form (nāma-rūpa).2 Nonetheless, when the time is appropriate, He engages these by His own māyā for the manifestation and dissolution of the worlds.
9. He has no form, and yet He has many forms. His deeds are amazing. Reverence to Him, the Supreme Lord, Brahman, who has unlimited powers (śakti).
10. Reverence to Him who is the Witness, the illuminator of the ātman, and the Supreme Ātman. Reverence to Him who is completely beyond words, mind, and thought.
11. Reverence to Him who is attained by the wise through sattva and detachment from the fruits of action. Reverence to Him who is the Lord of liberation, and the experience of the bliss of nirvāṇa.
12. Reverence to Him who is peaceful, fierce, and dull (i.e., sattva, rajas, and tamas) and the support of the guṇas. Reverence to Him who is beyond all material characteristics, who is equal to all, and who is full of knowledge.
13. Reverence to You3 who are the knower of prakṛti,4 the Controller of everything, and the Witness. Reverence to You the Supreme Person, the source of the ātman and of prakṛti.
14. Reverence to You, the Seer of the objects of all the senses, and the cause of all endeavor. You are the Truth that manifests as a reflection in the non-Truth.5
15. Reverence, reverence to You who are the cause of everything, who are Yourself without cause, and who are the cause of wondrous things. You are the ocean of all the Vedas and sacred texts (āgama). Reverence to You who are liberation (apavarga), and the shelter of the saints.
16. I offer homage to You, who are the fire lying concealed in the kindling wood of the guṇas, and who manifest Your will through their agitation. You reveal Yourself to those who have renounced the ritualistic parts of the Vedas6 by freeing their minds from attachment to the fruits of work.
17. I am devoted to You. I offer homage to You who are Yourself free, and who can easily free a beast like me from bondage, as You are very compassionate. I offer homage to You, Bhagavān. You are Brahman. You are known as the inner Seer of the mind of all embodied beings by means of one of Your partial manifestations.7
18. You are impossible to attain for those who are attached to their bodies, offspring, relatives, homestead, wealth, and friends; but, for the liberated souls, You are the object of their heart’s contemplation. Your nature is pure knowledge, devoid of any influence of the guṇas. I offer reverence to You, Īśvara, Bhagavān.
19. Those who desire righteousness, economic well-being, sensual enjoyment, and liberation (dharma, kāma, artha, mukti)8 attain their desired goal. In fact, He bestows other benedictions—even an eternal body [in Vaikuṇṭha].9 May that munificent Being grant me release.
20. The devotees of Bhagavān do not desire any material goal, but are dedicated exclusively to Him. Immersed in an ocean of bliss, they sing about His amazing, auspicious activities.
21. I worship that Supreme imperishable Brahman, the Ultimate Lord. He is unmanifest, transcendent, beyond the senses, subtle, unlimited, primeval, and absolutely complete. He is very hard to attain, but approachable through yoga.
22. The celestial beings headed by Brahmā, the worlds, and all moving and non-moving things distinguished by name and form (nāma-rūpa), are created by one of His insignificant partial expansions.10
23. Just like the flames of fire are sunbeams of Savitṛ the sun god, and they emanate and pervade forth from his effulgence, so in the same way, the flow of the guṇas—intelligence, mind, karma, the senses, and the multitude of bodies—emanates from Him.
24. Glories to Him. He is not a god, demon (asura), mortal, or animal. He is not female, neuter, male, or beast. He is not guṇa, karma, cause, or effect—He is what remains when these are negated, and yet He is the totality of everything.
25. I do not wish to live [if freed from the clutches of this alligator], as what is the use of this birth as an elephant, with its internal and external coverings [of the gross and subtle bodies]? I desire liberation from the layers that cover the presence of the ātman. These are not destroyed even after much time [without Your grace].
26. I bow to Him who is the Supreme destination, Brahman. He is the unborn Creator of the Universe. He both is the universe and simultaneously transcends the universe. He knows the entire universe and He is the Soul of the Universe.
27. The yogīs, whose activities have all been dedicated to yoga practice, perceive the Lord of yoga in their hearts. The heart can manifest Him [after being purified] by yoga. To Him, I bow.
28. Reverence, reverence to You, whose three powers (śaktis—the guṇas) are irresistibly potent. You are the intelligences of all beings, which are distinguished in accordance to their guṇas.11 You are the Protector of those dedicated to You. Your powers are insurmountable, and the path to You is inaccessible to those whose senses are uncontrolled.
29. This person, overcome by Īśvara’s powers (śakti) in the form of the ego, does not know his own ātman. I take refuge in Bhagavān, whose majesty is overwhelming.’”
30. Śrī Śuka said:
“Gajendra’s description [of the Supreme Being] remained unspecified,12 but after he had finished, Brahmā and the other gods did not approach him. They were subject to their own egos, which were distinct one from the other according to their different personal characteristics. So Hari, who is the sum of all the immortals and the celestial gods, appeared there. He is the Soul of everything.
31. After hearing Gajendra’s prayers and understanding the nature of his plight, the mind of the Lord of the Universe was satisfied. Transported by his eagle carrier, Garuḍa, who is the embodiment of the Vedic hymns, He speedily approached the place where Gajendra was, bearing his cakra weapon. He was accompanied by the celestials.
32. Gajendra had been seized with great force inside the water, and was in severe distress. When he saw Hari upon Garuḍa in the sky bearing the cakra, he raised up his trunk holding a lotus flower. With great difficulty, he spoke these words: ‘Reverence to you Nārāyaṇa, the Guru of everything.’
33. The Unborn Viṣṇu, upon seeing the distressed Gajendra, immediately dismounted, and out of compassion quickly dragged him along with the alligator from the water. Then Hari severed the head of the alligator with his weapon, and released Gajendra while the celestials were all looking on.”
Book VIII, Chapter 4
1. Śrī Śuka said:
“Then, the gods, sages, and gandharva celestials headed by Brahmā and Śiva released showers of kusuma flowers while praising that deed of Hari.
2. Divine dundubhi drums resounded, and the gandharvas danced and sang. The sages, cāraṇa celestials, and perfected siddhas offered hymns to the Supreme Being.
3. The being who had taken birth as that alligator then assumed an incredibly marvelous form. He was Hūhū, an eminent gandharva, who had now been released from the curse of Devala.13
4. Bowing his head, he offered respect to the Supreme imperishable Lord, and recited the pure narrations and praiseworthy qualities of that Abode of Glory. Viṣṇu’s praises are supreme.
5. Being blessed by the Lord, Hūhū circumambulated Him, offered obeisance, and then, freed from all sins, returned to his abode as the celestials watched.
6. By being touched by Bhagavān, Gajendra was liberated from the bonds of ignorance. He attained the same form as Bhagavān—four armed and yellow garbed.14
7. He had previously been an eminent Pāṇḍya king from the south known as Indradyumna, dedicated to the vows of Viṣṇu worship.15
8. [After renouncing the kingdom,] the king became self-controlled, wore matted locks, and took up residence at an āśrama in Kulācala, where he took a vow of silence. One day, at the appropriate time for worshipping Īśvara, Hari, he was in the middle of conducting his adoration absorbed in thoughts of Acyuta, the infallible Lord.
9. By chance, a sage of great renown arrived there surrounded by crowds of disciples. Seeing the king seated in a secluded place in silence, without offering tokens of welcome, the sage became angry.
10. He directed this curse against Indradyumna: ‘This uncivilized person is a wicked fellow of mean intelligence, as he has disrespected a brāhmaṇa. Let him be cast into a state of deep tamas, like that of an elephant, who has dull intelligence.’”
11. Śṛī Śuka said:
“After cursing him in this way, the great sage Agastya departed along with his followers. The sage-king, for his part, regarded this as the decree of Fate.
12. He was thus degraded into the womb of an elephant, but his personal memory was not nullified. Because of the potency of his worship of Hari [in the previous birth], even though he was in the state of being an elephant, he was able to recall the past.16
13. After he had liberated the elephant herd leader, the Lord with the lotus navel17 bestowed upon Gajendra the liberated position of being his personal attendant. Accompanied by Gajendra, He then departed, mounted on Garuḍa. He returned to his personal abode, while this amazing deed was glorified by the gandharvas, siddhas, and other celestials.
14. Thus, O great king, I have described to you the glory of Kṛṣṇa in the form of the story of the liberation of the elephant king. Those who listen to it attain the celestial realm, renown, the eradication of the sins of the age of Kali, and the elimination of bad dreams, O best of the Kuru dynasty.
15. The pure, twice-born brāhmaṇas, who desire their own best interests, recite this story diligently after rising early in the morning, in order to pacify bad dreams.
16. Hari comprises everyone and is omnipresent. Being pleased, He spoke as follows to Gajendra while everyone was listening, O best of the Kuru dynasty:
[…]
24. ‘Those who rise at the end of the night and remember My manifestations with concentrated and devoted minds are liberated from all sins.’”