Trident (Books)

Expressions researched:
"trident" |"tridents"

SB Canto 1

SB 1.7.18, Translation and Purport:

Aśvatthāmā, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmā fled in fear from Śiva.

According to the reading matter, either kaḥ or arkaḥ, there are two references in the Purāṇas. Kaḥ means Brahmā, who once became allured by his daughter and began to follow her, which infuriated Śiva, who attacked Brahmā with his trident. Brahmājī fled in fear of his life. As far as arkaḥ is concerned, there is a reference in the Vāmana Purāṇa. There was a demon by the name Vidyunmālī who was gifted with a glowing golden airplane which traveled to the back of the sun, and night disappeared because of the glowing effulgence of this plane. Thus the sun-god became angry, and with his virulent rays he melted the plane. This enraged Lord Śiva. Lord Śiva then attacked the sun-god, who fled away and at last fell down at Kāśī (Vārāṇasī), and the place became famous as Lolārka.

SB Canto 3

SB 3.19.13, Translation:

He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brāhmaṇa.

SB 3.19.14, Translation:

Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.

SB 3.19.15, Translation:

The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord's broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.

SB 3.19.20, Translation:

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.

SB Canto 4

SB 4.5.6, Translation:

Many other soldiers of Lord Śiva followed the fierce personality in a tumultuous uproar. He carried a great trident, fearful enough to kill even death, and on his legs he wore bangles which seemed to roar.

SB 4.5.10, Translation:

At the time of dissolution, Lord Śiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world.

SB 4.5.10, Purport:

Prasūti, who appreciated the power and strength of her son-in-law, Lord Śiva, is describing what he does at the time of dissolution. This description indicates that the strength of Lord Śiva is so great that Dakṣa's power could not be set in comparison to it. At the time of dissolution, Lord Śiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain. In the last phase of dissolution, all the planets become inundated with water, and that inundation is caused by the dancing of Lord Śiva. This dance is called the pralaya dance, or dance of dissolution. Prasūti could understand that the dangers ahead resulted not only from Dakṣa's having neglected her daughter, but also because of his neglecting the prestige and honor of Lord Śiva.

SB 4.6.1-2, Translation:

All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Śiva and injured by weapons like tridents and swords, approached Lord Brahmā with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.

SB 4.10.11-12, Translation:

The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas (iron bludgeons), nistriṁśas (swords), prāsaśūlas (tridents), paraśvadhas (lances), śaktis (pikes), ṛṣṭis (spears) and bhuśuṇḍī weapons.

SB 4.19.22, Purport:

Since time immemorial, the sannyāsa order has carried the tridaṇḍa. Later Śaṅkarācārya introduced the ekadaṇḍi-sannyāsa. A tridaṇḍi-sannyāsī is a Vaiṣṇava sannyāsī, and an ekadaṇḍi-sannyāsī is a Māyāvādī sannyāsī. There are many other types of sannyāsīs, who are not approved by Vedic rituals. A type of pseudo-sannyāsa was introduced by Indra when he tried to hide himself from the attack of Vijitāśva, the great son of King Pṛthu. Now there are many different types of sannyāsīs. Some of them go naked, and some of them carry a skull and trident, generally known as kāpālika. All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyāsīs and their pretenses, although they are not bona fide guides to spiritual advancement. At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyāsīs who engage in sinful activities.

SB 4.30.6, Purport:

Generally the Viṣṇu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Śrī Vīrarāghava Ācārya describes the eight weapons as śaṅkha, cakra, gadā, padma, śārṅga, śara, etc.

SB Canto 5

SB 5.10 Summary:

When he continued as before, the King threatened him with punishment, and being threatened by the King, Jaḍa Bharata began to talk. He protested against the filthy language used by the King when the King chastised him, and the King, hearing the instructions of Jaḍa Bharata, was awakened to his real knowledge. When he came to his consciousness, he understood that he had offended a great, learned and saintly person. At that time he very humbly and respectfully prayed to Jaḍa Bharata. He now wanted to understand the deep meaning of the philosophical words used by Jaḍa Bharata, and with great sincerity, he begged his pardon. He admitted that if one offends the lotus feet of a pure devotee, he is certainly punished by the trident of Lord Śiva.

SB 5.10.17, Translation:

My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Śiva. I do not care about the punishment of Yamarāja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brāhmaṇa. I am very much afraid of this.

SB 5.10.17, Purport:

When Śrī Caitanya Mahāprabhu was instructing Rūpa Gosvāmī at the Daśāśvamedha-ghāṭa in Prayāga, He pointed out very clearly the seriousness of offending a Vaiṣṇava. He compared the vaiṣṇava-aparādha to hātī mātā, a mad elephant. When a mad elephant enters a garden, it spoils all the fruits and flowers. Similarly, if one offends a Vaiṣṇava, he spoils all his spiritual assets. Offending a brāhmaṇa is very dangerous, and this was known to Mahārāja Rahūgaṇa. He therefore frankly admitted his fault. There are many dangerous things—thunderbolts, fire, Yamarāja's punishment, the punishment of Lord Śiva's trident, and so forth—but none is considered as serious as offending a brāhmaṇa like Jaḍa Bharata. Therefore Mahārāja Rahūgaṇa immediately descended from his palanquin and fell flat before the lotus feet of the brāhmaṇa Jaḍa Bharata just to be excused.

SB 5.10.25, Purport:

"Even if one is as strong as Lord Śiva, who carries a trident in his hand, one will nonetheless fall down from his spiritual position if he tries to insult a Vaiṣṇava. That is the verdict of all Vedic scriptures." He also says this in Caitanya-bhāgavata (CB Madhya-khaṇḍa 22.128, 22.055-056):

vaiṣṇavera nindā karibeka yāra gaṇa

tāra rakṣā sāmarthya nāhika kona jana

śūlapāṇi-sama yadi vaiṣṇavere ninde

tathāpiha nāśa yāya—kahe śāstra-vṛnde

ihā nā māniyā ye sujana nindā kare

janme janme se pāpiṣṭha daiva-doṣe mare

"One who blasphemes a Vaiṣṇava cannot be protected by anyone. Even if a person is as strong as Lord Śiva, if he blasphemes a Vaiṣṇava, he is sure to be destroyed. This is the verdict of all śāstras. If one does not care for the verdict of the śāstras and dares blaspheme a Vaiṣṇava, he suffers life after life because of this."

SB 5.25.3, Translation:

At the time of devastation, when Lord Anantadeva desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is known as Sāṅkarṣaṇa, is the embodiment of the eleven Rudras, or incarnations of Lord Śiva. He appears in order to devastate the entire creation.

SB Canto 6

SB 6.9.13-17, Translation:

Like arrows released in the four directions, the demon's body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon's body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.

SB 6.10.23, Translation:

Armed with lances, tridents, axes, swords and other weapons like śataghnīs and bhuśuṇḍis, the demons attacked from different directions and scattered all the chiefs of the demigod armies.

SB 6.11.8, Translation:

As the demigods closed their eyes in fear, Vṛtrāsura, taking up his trident and making the earth tremble with his great strength, trampled the demigods beneath his feet on the battlefield the way a mad elephant tramples hollow bamboos in the forest.

SB 6.11.14, Translation:

Śrī Vṛtrāsura said: He who has killed a brāhmaṇa, he who has killed his spiritual master—indeed, he who has killed my brother—is now, by good fortune, standing before me face to face as my enemy. O most abominable one, when I pierce your stonelike heart with my trident, I shall be freed from my debt to my brother.

SB 6.11.16, Translation:

Indra, you are bereft of all shame, mercy, glory and good fortune. Deprived of these good qualities by the reactions of your fruitive activities, you are to be condemned even by the man-eaters (Rākṣasas). Now I shall pierce your body with my trident, and after you die with great pain, even fire will not touch you; only the vultures will eat your body.

SB 6.11.17, Translation:

You are naturally cruel. If the other demigods, unaware of my prowess, follow you by attacking me with raised weapons, I shall sever their heads with this sharp trident. With those heads I shall perform a sacrifice to Bhairava and the other leaders of the ghosts, along with their hordes.

SB 6.12 Summary:

After Vṛtrāsura finished speaking, he released his trident against King Indra with great anger, but Indra, using his thunderbolt, which was many times more powerful than the trident, broke the trident to pieces and cut off one of Vṛtrāsura's arms. Nevertheless, Vṛtrāsura used his remaining arm to strike Indra with an iron mace, making the thunderbolt fall from Indra's hand. Indra, being very ashamed of this, did not pick up the thunderbolt from the ground, but Vṛtrāsura encouraged King Indra to pick it up and fight. Vṛtrāsura then spoke to King Indra as follows, instructing him very well.

SB 6.12.1, Translation:

Śukadeva Gosvāmī said: Desiring to give up his body, Vṛtrāsura considered death in the battle preferable to victory. O King Parīkṣit, he vigorously took up his trident and with great force attacked Lord Indra, the King of heaven, just as Kaiṭabha had forcefully attacked the Supreme Personality of Godhead when the universe was inundated.

SB 6.12.1, Purport:

Although Vṛtrāsura repeatedly encouraged Indra to kill him with the thunderbolt, King Indra was morose at having to kill such a great devotee and was hesitant to throw it. Vṛtrāsura, disappointed that King Indra was reluctant despite his encouragement, took the initiative very forcefully by throwing his trident at Indra. Vṛtrāsura was not at all interested in victory; he was interested in being killed so that he could immediately return home, back to Godhead. As confirmed in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti: after giving up his body, a devotee immediately returns to Lord Kṛṣṇa and never returns to accept another body. This was Vṛtrāsura's interest.

SB 6.12.2, Translation:

Then Vṛtrāsura, the great hero of the demons, whirled his trident, which had points like the flames of the blazing fire at the end of the millennium. With great force and anger he threw it at Indra, roaring and exclaiming loudly, "O sinful one, thus shall I kill you!

SB 6.12.3, Translation:

Flying in the sky, Vṛtrāsura's trident resembled a brilliant meteor. Although the blazing weapon was difficult to look upon, King Indra, unafraid, cut it to pieces with his thunderbolt. Simultaneously, he cut off one of Vṛtrāsura's arms, which was as thick as the body of Vāsuki, the King of the serpents.

SB Canto 7

SB 7.2.3, Translation:

Exhibiting his terrible teeth, fierce glance and frowning eyebrows, terrible to see, he took up his weapon, a trident, and thus began speaking to his associates, the assembled demons.

SB 7.2.7-8, Translation:

The Supreme Personality of Godhead has given up His natural tendency of equality toward the demons and demigods. Although He is the Supreme Person, now, influenced by māyā, He has assumed the form of a boar to please His devotees, the demigods, just as a restless child leans toward someone. I shall therefore sever Lord Viṣṇu's head from His trunk by my trident, and with the profuse blood from His body I shall please my brother Hiraṇyākṣa, who was so fond of sucking blood. Thus shall I too be peaceful.

SB 7.5.39-40, Translation:

The demons (Rākṣasas), the servants of Hiraṇyakaśipu, thus began striking the tender parts of Prahlāda Mahārāja's body with their tridents. The demons all had fearful faces, sharp teeth and reddish, coppery beards and hair, and they appeared extremely threatening. Making a tumultuous sound, shouting, "Chop him up! Pierce him!" they began striking Prahlāda Mahārāja, who sat silently, meditating upon the Supreme Personality of Godhead.

SB Canto 8

SB 8.10.48, Translation:

O my King, many hundreds of male and female carnivorous demons, completely naked and carrying tridents in their hands, then appeared, crying the slogans "Cut them to pieces! Pierce them!"

SB 8.10.56, Translation:

O King, when the demon Kālanemi, who was carried by a lion, saw that the Supreme Personality of Godhead, carried by Garuḍa, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuḍa's head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kālanemi, along with his carrier, the lion.

SB 8.11.17, Translation:

Appreciating Mātali's service, Jambhāsura, the best of the demons, smiled. Nonetheless, he struck Mātali in the battle with a trident of blazing fire.

SB 8.12.14, Translation:

Śukadeva Gosvāmī said: When Lord Viṣṇu was thus requested by Lord Śiva, who carries a trident in his hand, He smiled with gravity and replied to Lord Śiva as follows.

SB 8.19.8, Translation:

Seeing Hiraṇyakaśipu coming forward bearing a trident in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows.

SB 8.21.14, Translation:

O King, the demons, aggravated by their usual anger, took their lances and tridents in hand, and against the will of Bali Mahārāja they pushed forward to kill Lord Vāmanadeva.

SB Canto 9

SB 9.4.47, Translation:

Taking a trident in his hand and making the surface of the earth tremble with his footsteps, that blazing creature came before Mahārāja Ambarīṣa. But the King, upon seeing him, was not at all disturbed and did not move even slightly from his position.

SB Canto 10.1 to 10.13

SB 10.4.10-11, Translation:

The goddess Durgā was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsarās, Kinnaras, Uragas, Siddhas, Cāraṇas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.59.7, Translation:

Shining with the blinding, terrible effulgence of the sun's fire at the end of a millennium, Mura seemed to be swallowing up the three worlds with his five mouths. He lifted up his trident and fell upon Garuḍa, the son of Tārkṣya, like an attacking snake.

SB 10.59.8, Translation:

Mura whirled his trident and then hurled it fiercely at Garuḍa, roaring from all five mouths. The sound filled the earth and sky, all directions and the limits of outer space, until it reverberated against the very shell of the universe.

SB 10.59.9, Translation:

Then with two arrows Lord Hari struck the trident flying toward Garuḍa and broke it into three pieces. Next the Lord hit Mura's faces with several arrows, and the demon angrily hurled his club at the Lord.

SB 10.59.13, Translation:

These fierce warriors furiously attacked invincible Lord Kṛṣṇa with arrows, swords, clubs, spears, lances and tridents, but the Supreme Lord, with unfailing prowess, cut this mountain of weapons into tiny pieces with His arrows.

SB 10.59.21, Translation:

Bhauma, frustrated in all his attempts, took up his trident to kill Lord Kṛṣṇa. But even before he could release it, the Lord cut off his head with His razor-sharp cakra as the demon sat atop his elephant.

SB 10.63.12, Translation:

Lord Śiva, wielder of the trident, shot various weapons at Lord Kṛṣṇa, wielder of Śārṅga. But Lord Kṛṣṇa was not in the least perplexed: He neutralized all these weapons with appropriate counterweapons.

SB 10.66.16, Translation:

The enemies of Lord Hari attacked Him with tridents, clubs, bludgeons, pikes, ṛṣtis, barbed darts, lances, swords, axes and arrows.

SB 10.66.32-33, Translation:

Thereupon the fire rose up out of the altar pit, assuming the form of an extremely fearsome, naked person. The fiery creature's beard and tuft of hair were like molten copper, and his eyes emitted blazing hot cinders. His face looked most frightful with its fangs and terrible arched and furrowed brows. As he licked the corners of his mouth with his tongue, the demon shook his flaming trident.

SB 10.79.2, Translation:

Next, onto the sacrificial arena came a downpour of abominable things sent by Balvala, after which the demon himself appeared, trident in hand.

SB 10.89.6-7, Translation:

But Bhṛgu refused his embrace, telling him, "You are a deviant heretic." At this Lord Śiva became angry, and his eyes burned ferociously. He raised his trident and was about to kill Bhṛgu when Goddess Devī fell at his feet and spoke some words to pacify him. Bhṛgu then left that place and went to Vaikuṇṭha, where Lord Janārdana resides.

SB 12.10.11-13, Translation:

Śrī Mārkaṇḍeya saw Lord Śiva suddenly appear within his heart. Lord Śiva's golden hair resembled lightning, and he had three eyes, ten arms and a tall body that shone like the rising sun. He wore a tiger skin, and he carried a trident, a bow, arrows, a sword and a shield, along with prayer beads, a ḍamaru drum, a skull and an ax. Astonished, the sage came out of his trance and thought, "Who is this, and where has he come from?"

Nectar of Devotion

Nectar of Devotion 30:

When Rādhārāṇī was first introduced to Kṛṣṇa, She felt very bashful. One of Her friends addressed Her in this way: "My dear friend, You have already sold Yourself and all Your beauty to Govinda. Now You should not be bashful. Please look upon Him cheerfully. One who has sold an elephant to another person should not make a miserly quarrel about selling the trident which controls the elephant." This kind of bashfulness is due to a new introduction in ecstatic love with Kṛṣṇa.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

“Our dear Lord, O supreme controller, when You appear on earth, all the demons like Kaṁsa and Jarāsandha will be vanquished, and all good fortune will be ushered into the world. When You walk on the globe, Your lotus feet will impress on the ground the marks of Your soles, such as the flag, the trident and the thunderbolt. Thus You will grace both the earth and us on the heavenly planets who shall see those marks.

Krsna Book 30:

In this way all the gopīs were madly feeling the absence of Kṛṣṇa. They inquired about Him from the trees and plants. In some places they found the imprints of the marks on the soles of His feet—namely the flag, the lotus flower, the trident, the thunderbolt, etc. After seeing those footprints, they exclaimed, “Oh, here is the impression of the marks on the soles of Kṛṣṇa's feet! All the marks, such as the flag, the lotus flower, the trident and the thunderbolt, are distinctly visible here.” They began to follow the footprints, and shortly they saw another set of footprints beside them, and immediately they became very sorry. “Dear friends, just see! Whose are these other footprints? They are beside the footprints of the son of Mahārāja Nanda. It is certainly Kṛṣṇa passing through, resting His hand on some other gopī, exactly as an elephant goes side by side with his beloved mate.

Krsna Book 35:

Another gopī said, "My dear friends, when Kṛṣṇa returns home with His cows, the footprints of the soles of His feet—with flag, thunderbolt, trident and lotus flower—relieve the pain the earth feels when the cows traverse it. He walks in a stride which is so attractive, and He carries His flute. Just by looking at Him we become lusty to enjoy His company. At that time, our movements cease. We become just like trees and stand perfectly still, unaware that our hair and clothes are loosening."

Krsna Book 38:

In this way, Akrūra, the son of Śvaphalka, meditated on Śrī Kṛṣṇa on his journey from Mathurā. He reached Vṛndāvana by the end of the day. Akrūra passed the whole journey without knowing how long it took. When he reached Vṛndāvana, the sun was setting. As soon as he entered the boundary of Vṛndāvana, he saw the hoofprints of the cows and Lord Kṛṣṇa's footprints, impressed with the signs of His soles—the flag, trident, thunderbolt and lotus flower. These symbols on the soles of the Lord's transcendental lotus feet are worshiped by all the demigods and other great personalities throughout the three worlds. Upon seeing the footprints of Kṛṣṇa, Akrūra immediately jumped down from the chariot out of respect. He became overwhelmed with all the symptoms of ecstasy; he wept, and his body trembled. Out of extreme jubilation upon seeing the dust touched by the lotus feet of Kṛṣṇa, Akrūra fell flat on his face and began to roll on the ground.

Krsna Book 38:

When Akrūra entered Vṛndāvana, he saw Kṛṣṇa and Balarāma engaged in supervising the milking of the cows. Kṛṣṇa was dressed in yellow garments and Balarāma in bluish. Akrūra also saw that Their eyes were exactly like the beautiful lotus flower that grows during the autumn season. He saw Kṛṣṇa and Balarāma in the spring of Their youth. Although They had the same bodily features, Kṛṣṇa was blackish in complexion, whereas Balarāma was whitish. Both were the shelter of the goddess of fortune. They had well-constructed bodies, beautiful hands and pleasing faces, and They were as strong as elephants. Now, after seeing Their footprints, marked with flag, trident, thunderbolt and lotus, Akrūra actually saw Kṛṣṇa and Balarāma face to face. Although They were the most influential personalities, They were glancing at him with smiling faces. Akrūra could understand that both Kṛṣṇa and Balarāma had returned from tending cows in the forest; They had taken Their baths and were dressed with fresh clothing and garlanded with flowers and with necklaces made of valuable jewels. Their bodies were smeared with the pulp of sandalwood. Akrūra greatly appreciated the aroma of the flowers and sandalwood and Their bodily presence. He considered himself very fortunate to see Kṛṣṇa, the Supreme Personality of Godhead, and His plenary expansion, Balarāma, face to face, for he knew that They were the original personalities of the creation.

Krsna Book 54:

Rukmī, having run out of arrows, took assistance from swords, shields, tridents, lances and similar weapons used for fighting hand to hand, but Kṛṣṇa immediately broke them all in the same way. Being repeatedly baffled in his attempts, Rukmī took his sword and ran swiftly toward Kṛṣṇa, just as a fly proceeds toward a fire. But as soon as Rukmī reached Kṛṣṇa, Kṛṣṇa cut his weapon to pieces. This time Kṛṣṇa took out His sharp sword and was about to kill him immediately, but Rukmī’s sister, Rukmiṇī, understanding that this time Kṛṣṇa would not excuse her brother, fell down at Kṛṣṇa's lotus feet and in a very grievous tone, trembling with great fear, began to plead with her husband.

Krsna Book 59:

The Mura demon was as brilliant as the sun at the time of the dissolution of the cosmos, and his temper was like blazing fire. The effulgence of his body was so dazzling that he was difficult to see with open eyes. When he came out, he first took out his trident and rushed the Supreme Personality of Godhead. The demon Mura in his onslaught was like a big snake attacking Garuḍa. His angry mood was very severe, and he appeared ready to devour the three worlds. First of all he attacked the carrier of Kṛṣṇa, Garuḍa, by whirling and then throwing his trident, and through his five mouths he vibrated sounds like the roaring of a lion. These roaring vibrations spread all over the atmosphere until they extended all over the world and into outer space, up and down and out to the ten directions, rumbling throughout the entire universe.

Lord Kṛṣṇa saw that the trident of the Mura demon was rushing toward His carrier, Garuḍa. Immediately, by a trick of His hand, He took two arrows and threw them toward the trident, cutting it to pieces. Simultaneously, using many arrows, He pierced the mouths of the demon Mura. When the Mura demon saw himself outmaneuvered by the Supreme Personality of Godhead, he immediately began to strike the Lord in great anger with his club. But Lord Kṛṣṇa, with His own club, broke the club of Mura to pieces before it could reach Him. The demon, bereft of his weapon, decided to attack Kṛṣṇa with his strong arms, but Kṛṣṇa, with the aid of His Sudarśana cakra, immediately separated the demon's five heads from his body. The demon then fell into the water, just as the peak of a mountain falls into the ocean after being struck by the thunderbolt of Indra.

Krsna Book 59:

When they came before Lord Kṛṣṇa, they began to shower Him with many kinds of weapons, like swords, clubs, lances, arrows and tridents. But they did not know that the strength of the Supreme Personality of Godhead is unlimited and invincible. Kṛṣṇa, with His arrows, cut all the weapons of the men of Bhaumāsura into pieces, like grains. Kṛṣṇa then threw His weapons, and Bhaumāsura's commander in chief, Pīṭha, along with his assistants, fell down, their military dress cut off and their heads, legs, arms and thighs severed. All of them were sent to the superintendent of death, Yamarāja.

Krsna Book 59:

Bhaumāsura thus came to see that none of his tricks would act upon Kṛṣṇa, and he became aware that all his attempts to kill Kṛṣṇa would be frustrated. Yet he tried for the last time, taking a trident in his hand to strike Him. Kṛṣṇa was so dexterous that before Bhaumāsura could throw his trident, his head was cut off by the sharp Sudarśana cakra. His head, illuminated by earrings and a helmet, fell down on the battlefield. On the occasion of Bhaumāsura's being killed by Lord Kṛṣṇa, all the demon's relatives screamed in disappointment, and the saintly persons glorified the chivalrous activities of the Lord. Taking this opportunity, the denizens of the heavenly planets showered flowers on the Lord.

Krsna Book 66:

The soldiers on the side of King Pauṇḍraka began to shower their weapons upon Kṛṣṇa. The weapons, including various kinds of tridents, clubs, poles, lances, swords, daggers and arrows, came flying in waves, and Kṛṣṇa counteracted them. He smashed not only the weapons but also the soldiers and assistants of Pauṇḍraka, just as during the dissolution of this universe the fire of devastation burns everything to ashes. The elephants, chariots, horses and infantry belonging to the opposite party were scattered by the weapons of Kṛṣṇa. Indeed, the whole battlefield became strewn with smashed chariots and the bodies of men and animals. There were fallen horses, elephants, men, asses and camels. Although the devastated battlefield appeared like the dancing place of Lord Śiva at the time of the dissolution of the world, the warriors on the side of Kṛṣṇa were very much encouraged by seeing this, and they fought with greater strength.

Krsna Book 66:

When Sudakṣiṇa was encouraged by Lord Śiva in that way, he was sure that he would be able to kill Kṛṣṇa. With a determined vow of austerity, he began to execute the black art of chanting mantras, assisted by the priests. After this, out of the fire came a great demoniac form, whose hair, beard and mustache were exactly the color of hot copper. This form was very big and fierce. As the demon arose from the fire, cinders of fire emanated from the sockets of his eyes. The giant fiery demon appeared still more fierce due to the movements of his eyebrows. He exhibited long, sharp teeth and, sticking out his long tongue, licked his upper and lower lips. He was naked, and he carried a big trident, blazing like fire. After appearing from the fire of sacrifice, he stood wielding the trident in his hand. Instigated by Sudakṣiṇa, the demon proceeded toward the capital city, Dvārakā, with many hundreds of ghostly companions, and it appeared that he was going to burn all outer space to ashes. The surface of the earth trembled because of his striking steps. When he entered the city of Dvārakā, all the residents panicked, just like animals in a forest fire.

Krsna Book 78:

As the caretaker of an elephant tries to control the animal by striking it with his trident, Dantavakra tried to control Kṛṣṇa simply by speaking strong words. After finishing his vituperation, he struck Kṛṣṇa on the head with his club and made a roaring sound like a lion, but Kṛṣṇa, although struck strongly by the club of Dantavakra, did not move even an inch, nor did He feel any pain. Taking His Kaumodakī club and moving very skillfully, Kṛṣṇa struck Dantavakra's chest so fiercely that Dantavakra's heart split in twain. As a result, Dantavakra began to vomit blood, his hair scattered, and he fell to the ground, spreading his hands and legs. Within only a few minutes all that remained of Dantavakra was a dead body on the ground. After the death of Dantavakra, just as at the time of Śiśupāla's death, in the presence of all the persons standing there a small particle of spiritual effulgence came out of the demon's body and very wonderfully merged into the body of Lord Kṛṣṇa.

Krsna Book 79:

Lord Balarāma prepared Himself to meet the demon Balvala. At the time when the demon usually attacked the sacred place, there appeared a great hailstorm, the whole sky became covered with dust, and the atmosphere became surcharged with a filthy smell. Just after this, the mischievous demon Balvala began to shower torrents of stool and urine and other impure substances on the arena of sacrifice. After this onslaught, the demon himself appeared with a great trident in his hand. He was a gigantic person, and his black body was like a huge mass of carbon. His hair, his beard and his mustache appeared reddish like copper, and because of his great beard and mustache, his mouth appeared dangerous and fierce. As soon as He saw the demon, Lord Balarāma prepared to attack him. He first considered how He could smash the great demon to pieces. Lord Balarāma then called for His plow and club, and they immediately appeared before Him. The demon Balvala was flying in the sky, and at the first opportunity Lord Balarāma dragged him down with His plow and angrily smashed the demon's head with His club. Balarāma's striking fractured the demon's forehead, making blood flow profusely. Screaming loudly, the demon, who had been such a great disturbance to the pious brāhmaṇas, fell to the ground like a great mountain with a red oxide peak being struck and smashed to the ground by a thunderbolt.

Krsna Book 89:

After testing Lord Brahmā, Bhṛgu Muni went directly to the Mount Kailāsa, where Lord Śiva resides. Bhṛgu Muni happened to be Lord Śiva's brother. Therefore, as soon as Bhṛgu Muni approached, Lord Śiva was very glad and personally rose to embrace him. But when Lord Śiva approached, Bhṛgu Muni refused to embrace him. "My dear brother," he said, "you are always very impure. Because you smear your body with ashes, you are not very clean. Please do not touch me." When Bhṛgu Muni refused to embrace his brother, saying that Lord Śiva was impure, the latter became very angry with him. It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgu Muni's first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu's insult his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgu Muni. At that time Lord Śiva's wife, Pārvatī, was present. Her personality, like Lord Śiva's, is a mixture of the three qualities, and therefore she is called Triguṇamayī. In this case, she saved the situation by evoking Lord Śiva's quality of goodness. She fell down at the feet of her husband, and with her sweet words she talked him out of killing Bhṛgu Muni.

Renunciation Through Wisdom

Renunciation Through Wisdom 4.5:

6) Those conditioned souls who identify with this illusory material nature and are proud of it, and who do not care to know about the Supreme Lord, are subjugated by the Lord's illusory potency, who is known variously as Mahā Kālī, Cāṇḍī, and Durgā, and who pierces them with her trident of the threefold miseries. These demoniac jīvas are forced into slavery by the illusory potency—Kālī, or Mahāmāyā. The Bhagavad-gītā, which is the essence of all the Vedic scriptures, was compiled for the deliverance of the conditioned souls. By studying the Gītā carefully, a jīva takes shelter of the Supreme Lord's lotus feet and attains liberation from the merry-go-round of repeated suffering in the material world.