Vaishampayana said:—In order to welcome the Dānavas the highly powerful great Asura Kālanemi assumed proportions like clouds in the end of summer (1). As by acquiring most excellent ambrosia, people are relieved of their exhaustion so the leading Danavas, on beholding Kālanemi living in the intervening space of the three worlds, rose up as if they had never been tired (2). Then the terrified Dānavas, headed by Maya and Tāra, irrepressible in battle, who always wished victory in Tāraka's battle, shone there in the battle-field (3). Beholding Kālanemi all those Dānavas, throwing weapons and entering into Vyuhas, were greatly delighted (4). Of them, the principal soldiers of Maya, who were well-skilled in fighting, cast off fear and delightedly appeared there for battle (5). Maya, Tāra, Varaha, the powerful Hayagriva, Viprachitti's sons Sweta, Khera and Lamva, Bali's son Arishtha, Kishora, Ushtra, the immortal-like Sharbhānu and the great Asura Vakrayodhi, who were all experts in the use of weapons, were devoted to the practice of Tapas, and skilled in fighting, appeared before Kalanemi the foremost of them all. Taking up huge clubs, axes, death-like maces, Kshepanyas, huge rocks, stones, Pattishas, Vindipālas, Parighas made of best steel, dreadful Ghātanis, Sataghnis, Yugas, Yantras, Argalas, Prāsas, nooses, serpents, swords, thunder-bolts, blazing Tomaras, unsheathed daggers and sharpened weapons and having their minds worked up with zeal, they, taking Kālanemi before them, stood in front of the battle-field (6–14). That Daitya army, adorned with many excellent shining weapons, shone there like the cloudy sky bespangled with stars (15). Emblazoned with the cool and hot rays of the moon and the sun, the celestial army, reared by the king of gods, also shone there (16). There appeared that beautiful and great army of gods consisting of dreadful Yakshas and Rākshasas, fleet as the wind, having the stars for the steamers, the clouds for their raiments, abounding in smiling stars and planets, protected by Indra, Varuna and the intelligent Kuvera, the king of riches, accompanied by the fire and air, devoted to Nārāyana, gifted with the velocity of the ocean, and adorned with celestial weapons (17–19). As at the revolution of cycles heaven and earth are united so the celestial and demon armies met with each other (20). That encounter, between the gods and demons displaying humility and pride, forgiveness and prowess, grew exceedingly dreadful (21). As the swollen rivers generally issue out of the oceans so the dreadful gods and Asuras came out of both the armies (22). As the elephants come out of two mountainous forests covered with flowers so issuing out of both the armies the hosts of the gods and demons began delightedly to range there (23). They confronted each other and repeatedly blew their conches and bugles. That sound filled the heaven, earth and all the quarters (24). The sound, of the bow-strings against the palms, the twang of the bows and the sound of the bugles rose above the noise of the Daityas (25). The gods and demons felled and confronted one another. Some grew desirous of fighting duels. Some broke the arms of others with their own (26). The gods began to throw, in battle, dreadful thunder-bolts and excellent Ayasas and Parighas and the Dānavas began to discharge Gurvis, clubs and Nistringshas (27). Some fell down with their limbs mutilated by the strokes of clubs and with their bodies bent down (28).
Thereupon worked up with anger, some on cars, some on horse back and some on quick-coursing chariots, ran towards one another in the battle (29). Some stood in the battle-field and some fled away. The car-warriors were obstructed by cars and the infantry were obstructed by the foot-soldiers (30). The sound, of the wheels of those cars, grew terrible like the muttering of clouds in the sky (31). Some broke down the cars, some hurled chariots against chariots and some could not proceed unitedly in the midst of that collection of cars (32). Striking one another with their arms and sending up shouts, warriors, armed with swords and leathern coats of mail and elated with pride, began to proceed in battle (33). Some, mutilated and wounded by weapons in battle, began to vomit blood like clouds discharging water in the rains (34). Filled with those weapons and clubs thrown up and down that encounter of the gods and demons looked exceedingly terrible there (35). That unfair day of the encounter set in there with celestial weapons for the lightnings, the downpour of arrows for showers and the Dānavas for the massive clouds (36). In the mean time the great Asura Kālanemi, being worked up with anger, began to increase his body like clouds filled with water by the waves of the ocean (37). The Valāhakas, consisting of flickering flames like the lightnings, discharging thunder-bolts and huge like the mountains, were crushed down as soon as they fell on his body (38). When he breathed in anger and sweated on account of the frowning of his eyebrows there came out of his mouth scintillations of fire, accompanied by lightning and air (39). His arms began to grow up straight and awry to the sky. It appeared as if the five-hooded black serpents were repeatedly licking their bodies (40). That Dānava enshrouded the sky with various weapons, bows and Parighas high as the mountains (41). Wearing a raiment shaken by the wind Kālanemi stood in front of the battle-field like the second Sumeru filled with flames and covered by the rays of the setting sun (42). As the king of gods fells down the huge mountains with his thunder-bolt so did he knock down the gods with the mountain peaks and huge trees uprooted by the strokes of his thighs (43). Having been wounded by Kālanemi in battle and having their heads and breasts mutilated by diverse weapons and swords the gods could not move about (44). Some, killed by the stroke of his foot and others grinded by him, fell down with the leading Yakshas, Gandharvas and the great Uragas arranged in Vyuhas (45). Thus terrorized by Kālanemi in battle the gods, bereft of consciousness, could not set forth their exertions although they were capable of doing it (46). Being fettered by him with arrows, the thousand-eyed Sakra, seated on his elephant Airāvata, could not move about in the battle-field (47). In that battle the demon Kālanemi constrained Varuna, resembling a watering cloud and effulgent like the waterless ocean, desist from displaying any feats and deprived him of his noose (48). Bewailing in the battle-field the Patriarch Vaishravana, the king of riches, was rendered, by him through illusory weapons, inactive in the battle-field (49). Yama, who spreads death and destroys everything, was deprived of his consciousness by Kālanemi and fled to his own quarter (50). Having thus assailed the Patriarchs and protecting their respective quarters Kālanemi divided, then his body, into four parts (51). Thereupon repairing to the celestial road of stars pointed out by Sharbhānu that demon took, by force, the grace of the moon and his great object (52). Proceeding to the celestial region he began to direct the sun of burning rays and then occupied for himself his object Sayana[167] and his daily duties (53). Beholding fire in the mouth of the gods Kālanemi placed it in his own and having vanquished the air by his own strength kept it under his subjection (54). Having brought the rivers from the ocean by his own strength and power that demon kept them under his own control and all the seas remained there like his body (55). Having brought under his subjection all the rivers born in heaven and earth Kālanemi established the world well protected by the mountains (56). That Daitya, identical with all the worlds and a terror unto all creatures, shone there like the self-born Deity the master of all the elemental deities (57). That Dānava, the one body of all the Lokpākas,[168] indentical with the sun, moon and the planets and resembling the fire and air, began to move about in the battle-field (58). When that Daitya occupied the position of Paramesthi, the source of the origin and destruction of all the worlds the demons began to chant his glories as the gods hymn the glories of the grand-father (Brahmā).
| [167] | The longitude of a planet reckoned from the vernal equinoctial point from Sa with and Ayana, the equinoctial point. |
| [168] | He defeated the Lokapālas and became himself the one regent of all the quarters. |
CHAPTER XLVIII. KALANEMI GOES TO VISHNU.
Vaishampayana said:—On account of his irreligious actions the Vedas, virtue, forgiveness, truth and the prosperity of Narayana, these five did not follow him (Kālanemi) (1). Owing to the absence of the Veda and others that king of Dānavas approached Nārāyana in order to attain to his dignity (2). He saw him there seated on Suparna with conch, discus and club in his hands. He was whirling a beautiful mace for the destruction of the Dānavas (3). That god, having the hue of a cloud surcharged with water and wearing a raiment resembling lighting, was seated at ease on the bird the son of Kashyapa, gifted with golden wings and a tuft of down on the forepart of head (4).
Beholding the irrepressible Vishnu stationed in battle for the destruction of the demons, Kālanemi, with a heavy heart, said:—(5). "This is our most dreadful enemy. They say he cannot be vanquished by any means. He is the enemy of our Dānava forefathers and that of Madhu and Kaitava living in the ocean. He has slain many of our forest-born Daityas. This man, armed with weapons, is highly ruthless in battle and extremely shameless like a boy. He had the hairs of the Dānava women shaved (6–8). He is the Vishnu of the gods, the Vaikuntha of the celestials, the Ananta of the serpents living in the water and the Creator of the creators himself (9). He is the worshipful of the gods and is ever engaged in doing us wrong. Incurring his displeasure Hiranyakasipu was slain (10). Following him the gods are entitled to the best portion of the sacrificial offerings and three-fold oblations are offered to fire by the great saints (11). He is the instrument of the death of all those who are inimical towards the gods. By his discus all the Dānavas, born in our race, have been slain in battle (12). Risking his life even for the gods it is he who hurls his discus, effulgent like the sun, at the enemies in battle (13). This wicked-minded one is like the death unto the Daityas. Myself, resembling the very Kala himself, living, he will soon meet with inevitable death (14). By a mere accident Vishnu has appeared before me to-day. Being grinded by me in battle he will be humiliated before me (15). Having slain in battle this Nārāyana, the source of fear unto the Dānavas I shall worship to-day my predecessors (16). I shall soon kill also the followers of Nārāyana. Even when born again he oppresses the Dāvanas (17).
"In the days of yore this Ananta again became celebrated by the name of Padmanābha (lotus-navelled). When the whole universe was converted into one sheet of water, he, placing the two Dānavas, Madhu and Kaitava within his knee-joints, killed them (18). Dividing his own body into two and assuming the form of a man-lion he, in the days of yore, killed my father Hiranyakasipu (19). Auspiciously did Aditi, the mother of gods, conceive him who, assuming the form of a dwarf at the sacrifice of the king Bali, occupied the three worlds with his foot-steps and then killed him (20). Now encountering me again in this war of Tāraka, he along with the gods, will meet with death (21)".
Thus villifying Nārāyana in the field of battle in various unbecoming words Kālanemi expressed his desire for fighting (22). Although censured by the king of Asuras Gadādhara (Vishnu) was not angry on account of his extraordinary forgiveness. Rather smilingly he said (23). "O Daitya, limited is thy strength, still out of anger thou art villifying me. Since thou hast transgressed forgiveness, thou shalt be slain by thy own fault (24). Wretched thou art indeed and fie on thy vaunting words. Men do not live where the females roar (25). O Daitya, I see thou shalt follow the footsteps of thy predecessors. Disregarding the orders instituted by Prajapati who can be at ease? (26). I shall slay thee to-day who hast disturbed the gods. And I shall again place the celestials in their respective positions" (27). After Nārāyana, bearing the mystic mark of Srivatsa on his breast, had said this in the battle-field, the Dānava took up the weapons in anger and began to smile (28). Uplifting his hundred arms capable of handling all the weapons, he, with eyes reddened with anger, struck at the breast of Vishnu (29). The other Dānavas, headed by Maya and Tāra, ran towards Vishnu (30). Although assailed by the highly powerful Daityas armed with various weapons the lord Nārāyana remained unshaken in the battle like a mountain (31). Being engaged in a conflict with Suparna and taking up, with all his strength, a huge and dreadful club burning with the concussion of arms, the highly enraged great Asura Kālanemi hurled it at Garuda. Even Vishnu was filled with wonder seeing that feat of the Daitya (32). When that club fell on the head of Suparna, that king of birds, with a wounded body, fell down on earth (33). Thereupon in that great encounter the Dānavas began to strike Vishnu and Garuda with clods of earth, stones and thunder bolts. When Nārāyana moved about in the battle field the gods chanted his glories. "Glory unto thee, O thou of great arms, O destroyer of Madhu and Kaitava. With thy nails thou didst tear off Hiranyakasipu." Thus eulogised by the deities Nārāyana rose up from the battle-field. Considering Vishnu slain the king of Dānavas blew his conch. The great Asuras began to play on the three sorts of Mridangas and dance in accompaniment with the music. It appeared that a great festivity was taking place at that time. Beholding Suparna wounded and his own body unscathed, Vaikuntha, with eyes reddened in anger, took up his discus (34–35). The lord then grew highly impetuous along with Suparna. His arms multiplied covering the ten quarters (36). Filling up all the quarters, the etherial region and the earth he increased his energy as if being desirous of attacking again all the worlds (37). The Rishis, along with the Gandharvas, began to chant the glories of Madhusudana who had then assumed a huge proportion in the sky for the victory of the gods (33).
The Lord covered the celestial region with his Kiritin, the sky and the clouds, with his raiment, the earth with his feet and all the quarters with his arms. Thereupon worked up with anger Gadādhara, taking up his discus capable of performing unparalleled feats and effulgent like the sun, destroyed with it, by virtue of his own energy, the effulgence of the Dānavas in battle and chopped off the arms of Kālanemi. It was dreadful like the burning fire of a thousand flames resembling the rays of the sun and at the same time beautiful and covered with golden wheels. It was strong like a thunder-bolt, dreadful and besmeared with the blood, fat and bones of the Dānavas. It had none to equal it in the matter of striking, was sharpened like a razor, could go any where and could assume any form at will. It was made by the Self-born himself, was a terror to the enemies, possessed by the anger of the great Rishis and was haughty in the battle field. When it is thrown, all the creatures, mobile and immobile, are stupified and creatures, living on flesh, derive greatest satisfaction (36–46). Then with his strength Hari began to grind the hundred dreadful faces of that demon with wild laughs like the grinding of fire (47). Although his arms were chopped off and his heads were cut off the Dānava did not tremble the least in the battle and stood there like a tree shorn of all its branches (48).