Thereupon spreading his two huge wings and assuming the velocity of the wind Garuda, with the stroke of his breast, felled down Kālanemi. Thereupon rolling and leaving the celestial region his body, shorn of heads and arms, fell down on earth from the sky (49–50). When that Daitya was killed the Rishis, together with the gods, began to praise Vaikuntha saying "Well done! Well done!" (51). The other Daityas, who were witnessing his prowess in battle, were hemmed in by the arms of Vishnu and could not move in the field (52). The Lord held some Daityas by the hair, held some by the throat, wounded some on the face and took up some by the waist (53). Entirely destroyed by the club and discus and deprived of their energy and life they fell down on earth from the sky (54). After all the Daityas had been slain, that foremost of Purushas Gadadhara, scoring success, stood there doing good to the king of gods (55). After the termination of that dreadful war with Tāraka where many had been grinded the grand-father of all, Brahmā speedily came there along with all the Brāhmana saints, Gandharvas and Apsarās. Worshipping Hari the god of gods said (56–57).

Brahma said:—"O lord, thou hast accomplished a great work; the dart of the celestials has been uprooted. By the destruction of the Daityas we have been pleased (58). Thou alone art the only destroyer of this Kālanemi whom thou hast just slain in battle. Save thee there is none else who could kill him (59). Vanquishing the gods and all the creatures mobile and immobile this Dānava used to assail the Rishis; even he used to roar at me (60). Therefore by this thy powerful feat I have been greatly pleased, since thou hast destroyed this death-like Kālanemi (61). Mayst thou fare well; let us now repair to the most excellent celestial region, where the Brāhmana saints, the members of thy court, are waiting for thee (62). O Achyuta, O foremost of speakers, I shall worship thee there along with the Maharshis with heavenly hymns (63). O thou the foremost of boon givers, although thou dost confer boons on the celestials and Daityas I shall bestow one on thee (64). O Nārāyana, in this war thou hast freed the three worlds of the thorns and therefore do thou now confer upon the high-souled Sakra the prosperous kingdom over the three worlds" (65).

Thus addressed by the Divine Brahmā, the Lord Hari said to Indra and other gods in auspicious words (66). "Listen attentively, all ye gods headed by Purandara, who have assembled here (67). We have slain, in this battle, many powerful Danavas, Kalnemi and others, who are superior even to the king of gods himself (68). In this terrible encounter came out both Virochana's son Bali and the huge-bodied Rāhu (69). Let now the king of gods and Varuna repair to their wished-for regions. Let Yama occupy the south and the king of riches protect the north (70). As before let the noon be united with the stars in proper season. Let the sun, being united with equinoctial points, distribute the seasons all through the year (71). Let sacrifices be duly undertaken honoured by the ascetic courtiers and let the Vipras, according to the rituals laid down in the Vedas, offer oblations to fire (72). Let the gods attain gratification from Vali oblations, the Maharshis from the chanting of the Vedas and the ancestral manes from the performance of Srādhas as before (73). Let the wind blow in its own course, let the fire be enkindled in its three-fold forms, and let the three Varnas, by their natural qualities, bring about the gratification of the world (74). Let sacrifices be undertaken by the Brāhmanas who are worthy of performing initiatory rites and let all the proper sacrificial gifts be distributed (75). Let the sun afford gratification to all the eyes and let the moon afford delight to all the juices and let the air delight the vital breaths of all creatures, and let them all undertake good and auspicious works (76). Let the rivers, carrying water from the huge mountains and, the mother of the three worlds, gradually in proper order, proceed to the ocean (77). Let the gods cast off all fear of the Dānavas and let them enjoy peace. May you fare well, O ye gods, I repair to the eternal region of Brahmā (78). Do not live always confidently in your celestial region and specially in the battle-field for the demons are highly deceitful (79). They strike people as soon as they find a weak point. This order of the world is not permanent. You are all gentle and simple and your mind always moves in innocent matters. O gods, I bring about the stupefaction of all these wicked demons who cherish a desire of injuring you (81). Whenever you will cherish a dreadful fear of the Dānavas I will immediately come and promise you safety (32)."

Having thus addressed the gods the highly illustrious Nārāyana, having truth for his prowess, repaired with Brahmā to his own region (83). This was the wonderful encounter, of which you asked, of Nārayana and the Dānavas in the war of which Tāraka was the root (84).

CHAPTER XLIX. ATTRIBUTES OF NARAYANA

Jane=amejaya said:—O Brahman, after repairing with the water-born Brahmā to his own region what did the god of gods Vaikuntha do (1)? After the completion of the massacre of the Daityas why did the water-born deity take away Vishnu, who had been honored by the gods, to his own region (2)? What sort of Yoga does the Lord Brahmā, the Creator of creatures, practise and what sort of regulations does he observe And what sort of regions is that of Brahmā (3) How does this great universe attain to the prosperity adored by the gods and Asuras when he does not remain there (4) How does he lie down for rest at the end of the summer and awake with the approach of the rains? How does he, living in the Brahmā region, carry on the work of the world (5)? O foremost of Brāhmanas, I wish to hear truly of the celestial conduct of this Lord in the land of gods (6).

Vaishampāyana said:—Hear now at length of the deeds of Nārāyana before you listen to how he sported with Brahmā after repairing to his region (7). His course is very subtle according to his desire which even the gods cannot know. Hear, O king, what I shall relate (8). This Lord Nārāyana is identical with the three worlds and the three worlds too are also permeated by him. He is identical with the gods in heaven and they too are identical with him (9). Many persons, desirous of going to the other end of the world, cannot see his end. This Mādhava is the end of all (10). Hear of an account of his deeds in the Brahmaloka in the days of yore whose true form is hidden by the senses as if with darkness and whom the gods seek (11),

Repairing to the region of Brahmā and beholding the dignity of the Grand-Father Vishnu honored all the Rishis with works sanctioned by the Vedas (12). Having performed the rites of the first part of the day the highly energetic Vishnu came to the fire where oblations were being offered in the morning by the great Rishis (13). He saw his own body most excellently placed in the midst of the sacrifice, worshipped with oblations by the great Rishis and eating his own share of the sacrificial offerings (14). Having saluted the worshipful Rishis of Brahma energy Nārāyana, who is beyond the comprehension of thought, began to range in the eternal Brahma region (15). Walking there in the sacrifice he saw hundreds of sacrificial posts adorned with the tops of Chashālas[169] and marked by the Brāhmana saints (16). Smelling the smoke of oblations, hearing the sound of the chanting of the Vedas by the twice-born ones, and beholding his own self worshipped in the shape of a sacrifice he began to range there (17). Taking the sacred grass and Arghya[170] in their hands the courtier deities and the Rishis said to him (18):—"Whatever power exists in the gods it emanates from Nārāyana and whatever is undertaken by the deities that also proceeds from Madhusudana (19). That eternal Vishnu is the region of Soma and fire about which the people hear from learned men (20). As curd is produced from milk and clarified butter from curd so when the body and senses are agitated by virtue of meditation the world originates from Janārddana (21). As the great soul is comprehended by the senses and the five great elements so Hari is comprehended by the gods, the Vedas and all the worlds (22). As in this world of men the relation between the five elements and senses is perceived so the strength and prosperity of the gods in the celestial region originate from Vishnu (23). This independent and highly sacred Nārāyana, who is the thread of the worlds and who confers fruits of sacrifices on those who perform them, is worshipped with Mantras like Mantra itself (24)."

The Rishis said:—O foremost of the celestials, O thou of great effulgence, O lotus-navelled deity, hast thou come with ease? Do thou accept this sacrificial offering offered according to the Mantras (25). Thou art the sacred vessel of this water sanctified in the sacrifice. Thou wert always known as the guest mentioned in the Mantras and hast now become visible (26). O Nārāyana, after thy departure to the battle-field, our works were not undertaken, for a sacrifice, without Vishnu, is never sanctioned (27). To-day we will acquire the fruit of the sacrifice celebrated with presents. Thou art beholding thyself worshipped by us all (28). Saying "So be it" the Lord, in return, worshipped the Brāhmanas. The Grand-father Brahmā who was in his region, was delighted thereat (29).

[169]A wooden ring on the top of a sacrificial post.