https://goodevilillusion.blogspot.com/search/label/Maya
Hearing of the fear of the air and fire entertained by the Asuras, the well-known Dānava, by name Kālanemi, appeared in the battle-field (48).
His crown was adorned with crests effulgent like the sun; he was adorned with Angada and his hundred arms were bed-cked with hundred silvery weapons huge as the mount Mandāra.
He had a hundred faces and a hundred heads. That beautiful demon appeared there like a mountain with a hundred peaks (49–56).
He shone there like an increasing fire on a heap of grass in the summer season. His hairs were smoky, his beards were green; he had huge teeth and his face was adorned with lips.
He was living in the intervening space of the three worlds with a huge body of very great dimension. With his hands he was raising up the sky, with his feet he was throwing away the mountains, and with his breath he was dissipating the clouds surcharged with watery contents (51–53).
That Dānava, of expansive and red eyes looking awry, and powerful like Indra, was as if consuming and roaring at the gods and covering the ten quarters. They saw that Dānava approach like the proud and hungry Death at the time of the universal dissolution (54-55).
Raising up the fingers of his right hand having a beautiful palm, elevated, adorned with well-polished finger-protectors, covered with garlands and high like moving mountains that Dānava was, as if, saying “raise up the slain demons" (56-57).
The celestials, stricken with fear, saw in the battle Kālanemi, like Death himself unto his enemies (58).
Creatures saw that Kālanemi proceed like the second Nārāyana of three foot-steps (59).
Raising up his front foot and having his raiment shaken by the wind that demon, striking terror to the gods, came to the battle-field (60).
United with the Asura king Maya Kālanemi began to proceed in battle. They appeared like Indra and Vishnu (61).
Thereupon beholding the dreadful Kālanemi approach like death himself all the gods were filled with anxiety (62).
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 Dānavas, 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 fighing, cast off fear and delightedly appeared there for battle (5).
Maya, Tāra, Varāha, 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 Kālanemi 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 shinning 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 de mons 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 mulilated 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 frowing 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 fetterd 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 renderd, 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 fourparts (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 Sāyana1 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 Lokpākas2, 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).
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 destructon 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 battlefield 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 un scathed, Vaikuntha, with eyes reddened in anger, took up his discus (34–35).
The lord then grew highly impetuous along with Suparna. His arms multipled 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 (38).
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 besmeard 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 (39–46).
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).
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 I 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 deprieved 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 Gadādhara, 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 Brahmana 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 destroyeed this death-like Kālanemi (61).
Mayst thou fare well; let us now repair to the most excellent celestial region, where the Brahmana 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 Dānavas, Kālanemi 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 deceiptful (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).
