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Wednesday 30 June 2021
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Maya
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43. The preparation of the Dānavas for the battle
VAISHAMPAYANA said:—O sinless one, thereupon, hearing of the fear from Vishnu, the Daityas and Dānavas, irrepressible in battle, began to make preparations for war on a great scale (1).
Being desirous of a battle the Dānava Maya ascended a golden car as the sun rises over the mount Meru. It had four strong wheels twelve hundred cubits in circumference, could go anywhere, contained many huge weapons, was filled with the tinkling of small bells, was matted with leopard skins,
adorned with jewels and gold, artificial figures of animals and various collections of birds, contained many celestial weapons and quivers, had the sound like the muttering of clouds, had beautiful axles, was the best of the most excellent cars, was filled with beautiful nests, and mountain-like clubs.
It was huge like the very ocean itself, and its joints were adorned with golden Keyuras and bracelets. Its poles were made of gold and it was adorned with huge pennons and flags. It looked like the mount Mandāra when the sun rises over it, like the prince of elephants and the ocean.
It contained thousands of bears and the sound of its wheels was like the roaring of the ocean. It was effulgent, could course in the sky and strike the cars of the enemies.
The Dānava Tāra got upon a most excellent iron car. It was two miles in dimension, was huge like a collection of mountains, was black like red collyrium and was made of strong and well seasoned iron.
It had eight wheels, axles and poles and was dark like an ember. Its sound was like the roaring of an ocean and its windows were covered with iron nets.
It contained iron Parighas, Kshepanyas, clubs, Prāsas, maces, various other wooden weapons, Tomaras and Parashwadas. It was a dread to the enemies and was drawn by a thousand of mules huge like the mount Mandara. On its flag there was an emblem of a crow (2-12).
Being highly enraged and taking up a club Virochana stood before the army like a mountain with shinning summits (13).
The Dānava Hayagriva, the repressor of the hostile armies, began to drive a car drawn by a . thousand steeds (14).
Stretching his huge bow, many thousand cubits in dimension, the Dānava Vāraha stood before the army like a fig tree covered with its branches (15).
Shedding tears of anger out of haughtiness and with his lips and teeth trembling the Dānava Khara stood for the battle (16).
Ascending a car drawn by twelve horses and surrounded by Dānava Vyuhas the energetic Aristha began to move about in the bat-lefield (17).
Adorned with golden ear-rings, Viprachitti's son Swetā stood before the battlefield like a white mountain (18).
Armed with most excellent weapons made of stone and being tired thereby Bati's son Aristha stood there for battle like a mountain (19).
A Dānava, by name Kishora, resembling a young charger in pride, appeared like the sun in the midst of the Daitya army (20).
Being dressed with a long raiment resembling a cloud the Dānava Lamva appeared in the midst of the Daitya Vyuhas1 like the sun possessed by Rāhu2 (21).
Taking up weapons in the shape of teeth, lips and eyes the huge-bodied and terrible warrior Sharbhānu smilingly stood before the Daityas (22).
Some shone on the horses and others on the elephants. Some sat on the lions and tigers and others on boars and bears (23).
Some rode the asses and camels and others rode the clouds. And others rode on various birds and some the winds3 (24).
Other Daitya proceeded on foot. Some Daityas, with dreadful faces, some with one foot and some with two feet began to dance for battle (25).
Some began to strike their arms. Thus the leading Dānavas began to roar there like proud tigers (26).
The Daityas, expert in the use of bows, began to assail the gods with fierce clubs, Parighas and their Parigha-like arms (27).
And sporting with maces, Prāshas, clubs hooks, swords, Sataghnies, sharpened daggers, excellent iron Parighas and discuses they delighted the soldiers (28–29).
The Dānavas, irrepressible in battle, desired for victory. Thus the Dānavas, proud of their various weapons, confronted the gods like rising clouds (30).
That Daitya army, consisting of thousands of Dānavas, resembling the air, the fire, the cloud and the mountain and filled with war-like speed and advancement, was maddened with desire for battle (31).
44. Arrangement of the celestial army
VAISHAMPAYANA said:—O my child, you have thus heard of the arrangement of the Daitya army in the war between the gods and demons. Hear, now of an account of the arrangement of the army of the gods as well as that of Vishnu's army (1).
The Adityas, the Vasus, the Rudras and the two highly powerful Aswinis took charge of their respective soldiers and attendants. The commander of the whole celestial army, the thousand-eyed Patriarch Pākashāna sat on his elephant Airavata in front (of the army). On his left was kept in readiness a car, quick coursing like Garuda, with beautiful wheels and adorned with gold and diamonds (2-4).
Thousands of gods and Gandharvas and Yakshas followed him. And the effulgent Brahmana saints, members of his court, began to chant his glories (5).
Protected by Valāhakas, carrying weapons, accompanied by lightnings produced by the hurling of Indra's thunder-bolt and resembling mountains moving about at will, the Divine Maghavān began to proceed on his elephant. The Vipras, who live at a place where Havi is kept in Soma's sacrifice, sing his glories (6-7).
When the king of gods repaired to the celestial region bugles were sounded. Thousands of Apsaras began to dance before him (8).
As the sun shines, protected by Ketu, born in his own family so that chariot, protected by Mātali,1 appeared beautiful. That car, drawn by a thousand horses, was fleet like the mind or the air. It appeared as if the mount Meru was enveloped with the rays of the sun (9-10).
Raising up his rod and mace and terrifying the Daityas Yama stood in the midst of the celestial army (11).
Varuna, with the mace in his hand, also stood there in the midst of the army of gods. He was surrounded by four oceans and Pannagas. His person was full of water and he was adorned with conch, jems and Angadas.2 He always used to roam with the noose of Kāla in his hand.
He made thousands of sports with the horses resembling the rays of the moon and waves agitated by the wind. His raiment was black and he put on beautiful Angadas made of corals. His person had the hue of sapphire and a neck lace hung round his neck. He stood there in expectation of the battle as the ocean becomes agitated when it is separated from its bank (12–15).
Kuvera, having a body dark-blue like sappire, and men to carry him, was seen there along with the Yakshas, Rākshasas and Guhyakas (16).
That lord of riches, that king of kings, was armed with conch, Padma3 and a club (17).
That graceful king of riches4 was stationed in his car Pushpaka. That king of kings, that friend of Siva, that lord having men to carry him, appeared there for battle like the very Siva himself (18).
The thousand-eyed Indra protected the eastern wing of the celestial army, Yama, the king of the ancestral manes, protected the southern wing, Varuna, the western wing and Kuvera, the northern wing (19).
The four Regents of the quarters, dreadful in battle, protected the four sides of the celestial. army and kept a vigilant watch over their respective quarters (20).
The sun shone there burning in his own effulgent rays, on his car, drawn by seven horses that course in the welkin (21).
Shinning in his own effulgence of thousand rays, and ascending the car in which he, conferring heat on all the eternal regions, goes to the rising and setting mountains, the Dwadashātma5 lord of rays began to move about in the midst of the celestials (23–24).
Delighting the universe with his cool and watery rays the moon, of cool rays, shone on his car drawn by white horses (24).
The Danavas saw, in the battle-field, Soma, of cool rays who is the presiding deity of the Brahmanas, is encircled by the stars, whose body is marked by the shadow of the earth, who dispells the nocturnal darkness,
who is the lord of all luminious bodies in the sky, who is the source of all the juices, who is the lord and protector of all the plants, who is the source of nectar, who is the first source of food to the world, who is identical with gentle and cool juice and who distributes dews (25–27).
Being excited by his own energy and joined by the cloud Vayu, the life of all creatures, began to blow there in contrary directions and assail the Daityas.
He is the life of all creatures and lives in man as five vital airs; and being divided into seven it is sustaining the three worlds consisting of mobile and immobile creations.
People call him the charioteer of fire and he is the cause and, lord of all. The source of his origin is the seven musical notes which are used in singing. He is called the most excellent element and is bodiless. He courses in the sky, goes very quickly and has sound for his origin (28–39).
The Maruts, accompanied by the Devas, Gandharvas and Vidyadharas, began to sport there with unsheathed swords white as the serpents (32).
Pouring, in anger, deadly venom the leading serpents became as it were the arrows of the gods, and began, with their mouths open, to range in the sky (33).
All the mountains appeared before the gods to grind the Dānavas with their rocky summits and with trees consisting of hundreds of branches (34).
The highly illustrious and intelligent lord Hari, the holder of discus and mace, who is the lotus-navelled Hrishikesha of three foot-steps, who is highly effulgent like the fire of dissolution, who is the master of the universe, who is Madhusudana, born from the ocean, who feeds on Havya and is honored by sacrifies,
who is identical with earth, water and ether, who is at one with the elements, who gives peace and equanimity of mind, who destroys his enemies, who is the source and seed of the universe, who is the preceptor of the world and who has the emblem of Garuda on his flag, took up, in the midst of the celestial army,
his enemy-killing discus, effulgent like the rising fire in the rising solar disc, the maces Vrihati and Mahati, that kill all the Asuras, in his left hand, the bow Sranga and other burning weapons in his remaining hands.
The Lord Hari rode that huge-bodied younger brother of Aruna, the foremost of birds, Suparna, who was the best of the twice born living on serpents, who was the son of Kashyapa, who was superior even to the wind in fleetness, who used to agitate the sky, who had big serpents hanging from his mouth,
who was huge like the mount Mandara that was set free after the churning of the ocean for ambrosia, who displayed his prowess hundreds of times in the encounter between the gods and demons, whose body was marked with thunder-bolt by the king of gods for ambrosia,
who had tufts of down, who was adorned with shinning ear-rings, who had a raiment of variegated feathers, who was huge like a mountain consisting of metals and who had on his spacious breast serpents of moon-like lustre shinning with brilliant jems.
He remained easily in the sky with his two beautifully painted wings like two clouds with rain-bow at the time of the universal dissolution. He was dreadful in the enemy's camp adorned with red, dark and yellow flags. The gods followed him in battle. The great ascetics sang the glories of Gadādhara with excellent hymns (35–48).
Assisted by Kuvera, headed by Vivaswan's son Yama, encircled by Varuna the king of water, presided over by the king of gods, beautified by the rays of the moon, strengthened by the war-like gods, accompanied by the sounds of the wind, rendered brilliant by fire,
and enveloped with Jishnu, Prahishnu, Bhrājishnu, and Vishnu energies the celestial army stood wonderfully for the battle. Angiras prayed for the well-being of the gods and Sukra, the preceptor of the Daityas, prayed for their well-being (49–52).
45. The fight between the gods and demons
THEREUPON, there took place a terrible encounter between the armies of the gods and demons desirous of vanquishing each other (1).
Armed with various weapons the Dānavas fought with the gods as if the mountains were fighting with the mountains (2).
Thus there took place a wonderful encounter between the gods and demons,with fairness and unfairness, humility and pride (3).
Then there fell on all sides from the sky cars drawn by quick-coursing horses, and soldiers with swords in their hands. Maces were scattered all over.
With these and arrows, full drawn bows and clubs that war, of the gods and demons, grew exceedingly terrible. It created terror all over the world and assumed a dreadful form like the whirling clouds at the hour of the universal dissolution (4–6).
Throwing with their hands Parighas and stones the Dānavas began to assail Indra and the other gods in battle (7).
In that great encounter the gods were greatly assailed by the highly powerful Dānavas with whom appeared all the signs of success and their (faces) grew pale.
They were grinded by the network of weapons of Diti's sons; their heads were cut off by their Parighas, their bodies were mutilated and the wounds made copious discharges of blood (8).
Being fettered by the nooses of the Danavas, wounded by their arrows and possessed by the illusions of their women the gods stood motionless (10).
They were stupified and showed no signs of life. The Asuras made the celestial army inert so that they could not use their weapons (11).
Throwing away the nooses of illusion of the Dānavas, withstanding and cutting off their arrows with his thunderbolt the thousand-eyed king of gods entered into the dread ful army of the Dānavas (12).
Having slain all the Daityas who were stationed in front with his dark weapons he covered the entire demon-army with darkness. Being thus enshrouded with darkness through the energy of the king of gods they could not male any distinction between the gods and demons.
Thereupon being freed from the nooses of illusion and being very careful the gods began to slay the Dānavas who were overpowered with darkaess. Thereat being assailed, bereft of consciousness and dark-hued on account of the darkness, the Dānavas began to fall down like mountains having their wings cut off (13–16).
Then the palace, of the king of Dānavas, consisting of cloud-like demons and resembling an ocean stricken with darkness, appeared as the very form of darkness itself (17).
Thereupon consuming that illusion of darkness the Dānava Maya created a highly dreadful illusion of forest-fire resembling the fire of dissolution. When that illusion, created by Maya, destroyed all darkness, the Daityas, assuming forms, effulgent like the sun, again appeared in that battle-field (18-19).
Being consumed by the illusory forest-fire the gods appeared before Soma lying on the dews. Having their lustre destroyed by the forest-fire and been consumed thereby the gods, stricken with grief and seeking refuge, communicated it to their king the holder of thunder-bolt.
When the celestial soldiers were assailed by the illusion of Maya and consumed by the Dānavas, Varuna, commanded by the king of gods, thus said (20–22).
VARUNA said:-O king of gods, in the days of yore, the energetic Urva, the son of the Brāhmana saint Bhrigu, adorned with accomplishments like those of Brahmā, practised hard austerities.
Like the eternal sun he assailed the whole world with his penances. The Brāhmana saints, with the gods and ascetics, appeared before him (23–24).
The Dānava-king Hiranyakasipu communicated it to that highly energetic Rishi (25).
The Brāhmana saints then addressed to him the following sacred words; “This family, of the Rishis, is about to be extinct now, since, you, being alone and having no issue, are not thinking of perpetuating your race. Adopting a life of celebacy you are pratising these hard penances (26–27).
Many familes, of self-controlled Rishis, are on the verge of extinction on account of the absence of of any offspring. Only one body exists (28).
If all these families disappear for want of descendants there is no chance of their being multiplied. You are the foremost of ascetics and are effulgent like Brahmā (29).
Therefore think of multiplying your race and you yourself multiply yourself. Devote your great energy and produce your second body (30).”
Thus addressed by the Rishis and having his mind agitated that self-controlled ascetic blamed them and said (31).
“This had been laid down in the days of yore as the eternal duty of the Munis living in the forest on roots and following the religion of the Aryans (32).
The well-practised vow of celebacy of the Brāhmanas, born from Brahmā, agitated even Brahmā himself. To officiate as priests, to teach and to accept fees are the three-fold duties of the Brāhmanas living as house-holders. To live in the forest is our duty who, (observing the vow of celebacy) live in hermitage (33-34).
Practising hard penances and giving preference to chastity in thought, words and deeds, the Munis, living on water, those living on air, the Dantolu-khalikas,1 Ashmakuttas,2 Dashanapās,3 and Panchatapās,4 attain to the most excellent state (35-96).
Through this chastity in thought, words and deeds the Brāhmanas attain to their Brähmanahood. The Brahmavādins, living in the most excellent region, have recorded this (37).
Patience resides in Brahmacharyya,5 asceticism exists in Brahmacharyya and those Brahmanas, who practise it, attain to the celestial region (38).
Without Siddhi,6 there is no yoga, and without yoga there is no fame. There is no other glorious asceticism in this world than Brahmacharyya (39).
Having subdued the five elements and five organs of sense one should practise Brahmacharyya. What other greater Tapas is there than Brahmacharyya (40)?
The shaving of the hairs in the absence of yoga which the Sanyasins are bound to practise, the observance of the difficult (Chandrāyana) vow (for pleasing the people) in the absence of determination (to go to the next world), the practice of religion in the absence of Brahmacharyya—these three are designated as Dambha7 (41).
When Brahmā created his mind-begotten progeny where had he his wife and where was his co-habitation and where was the agitation of his mind (42)?
You, self-controlled Rishis, have a great ascetic energy. Therefore create your mind-born progeny by your patriarchal works (43).
The ascetics should procreate progeny through their mind-born source. They should not marry and beget children on their wives (44).
What you have said, being yourselves all pious men, about the different religious practices, appears to me as thoroughly immoral (45).
By this my effulgent body consisting of soul and identical with mind, I shall pro-create a son, begotten of my body, without espousing a wife (46).
By the forest, regulations8 I shall create, out of this body of mine, a second body capable of consuming the creatures (47).”
Thereupon being engaged in Tapas and placing his thigh into the fire Urva began to churn an Arani,9 capable of giving a son, with a Darbha.10
Thereupon all on a sudden enveloped with flames there came out the fire in the shape of a son desirous of consuming the universe (48-49).
Riving the thigh of Urva there came into being the all-ending and the wrathful fire Aurva as if desirous of consuming the three worlds (50).
As soon as he was born, he said to his father in burning words:-" O father, I am stricken with hunger. Leave me, I shall eat up the whole world (51).
At that time yawning with flames that had gone up to the celestial region the all-ending fire completely consumed the ten quarters and all the elements and thus increased itself (52).
In the mean time the Lord Brahmā, the master of all creatures, went where that Muni begat that most excellent son (53).
He saw there the worlds along with the Rishis blazing up with the thigh begotten fiery son of Urva and assailed by Aurva's fire of anger (54).
Thereupon honouring the Rishi Urva Brahmā said to him —“Bear this energy of your son out of compassion for the world (55).
O Vipra, I shall confer upon this son of yours the most excellent virtue of patience. And I shall bestow on him the best of habitations and nectarine food. Hear these my truthful words, O foremost of speakers” (56).
URVA said:—“Blessed I am. I have received a great favour since the Lord has conferred a great grace on my child and given him this inclination (57).
How will this my son, when he will attain to the desirable youth, acquire happiness on being honoured with Havyas? Where will be his house and what will be his food? What sort of food will you arrange for this highly powerful one commensurate with his strength (58–59).”
BRAHMA said:—This boy will live in the mouth of the ocean resembling that of a mare. O Vipra, I am born of water, so his body will be made of water (60).
Always living on watery food I live in the water. I shall give your
son this food. Let him bring it (61). O you of firm vows, at the time of the termination of a yuga this fire will con sume all the worlds. United with him I shall repeatedly eat up the worlds (62).
This fire has been made by me to live upon the water of dissolution. He will consume all the creatures with the gods, Asuras and Rākshasas (63).
Saying “so be it,” and casting off his effulgence before his father Aurva, enveloped with consecrated flames of fire, entered into the mouth of the ocean (64).
Thereupon Brahmā and other great Rishis returned to their respective habitations. And being informed of the power of Aurva fire they resorted to there respective courses (65).
Beholding the wondrous affair Hiranyakasipu, placing all his limbs on the ground, worshipped Urva and said the following words (66).
“O Reverend Sir, wonderful is this affair that has been witnessed by all the worlds. O foremost of Munis, the grand-father has been pleased with your penances (67).
O you of great vows, if I am worthy of being praised for my actions know me as your and your son's servant (68).
Behold me as engaged in worshipping you. If I meet with discomfiture, O foremost of Munis, it will be your defeat (69).”
URVA said:—I have been also blossed and honored since you have accepted me as your preceptor. O you of firm vows, you have no longer any fear of ascetic observances (70).
Do you take this fiery illusion which even the fires, without fuels that have been created my son, cannot easily touch (71).
This illusion will help you in killing the enemies of your family; it will protect your own army and consume the enemies” (72).
Saying ‘may it be so’ and saluting that foremost of Munis Hiranyakasipu, the king of Dānavas, was pleased and returned
to the celestial region (73).
VARUNA said:—This is that illusion, which the deities cannot bear, and that had been created in the days of yore by Urva's son Aurva (74).
With the death of that Daitya it has undoubtedly been shorn of its power. It had been imprecated with a curse in the days of yore by him who had created it (75).
If we can strike against this illusion the king of gods will be happy. Give me, O Sakra, my friend Nishākara (the moon) who is born of water (76).
Being unit ed with him and Yados11 and controlling my senses, I shall by your favour, undoubtedly destroy this illusion (77).
46. The battle of the gods
VAISHAMPAYANA said:-Saying so be it the king of gods, the multiplier of the deities, delightedly, first of all, sent for Soma in battle, who had the dews for his weapons (1).
SAKRA said;—O Sudhākara,1 proceed for the destruction of the demons and for accomplishing the victory of the gods and help the holder of noose2 (2).
You are gifted with incomparable energy, the lord of all the luminous bodies, the lord of even the sun. The persons, who have a knowledge of the juices, consider you as identical with all the juices (3).
Increase and decrease are manifest in the ocean and your orbit. Attaching time to the universe you are creating days and nights (4).
The shadow of the earth, resembling a hair, exists in your body. The Somadevas even, who are born of the stars, do not know this (5).
You exist above the road of the sun and other luminous bodies. Dispelling darkness with your own body and rays you light up the world (6).
You are of white rays and cool body, the master of the luminous bodies, have a hare on your lap, the invisible soul of the time, are worshipped in sacrifices, the juice of the sacrifices, eternal, the king of plants, the source of action, water-born, of cool rays, the mine of ambrosia, fickle and have white horses.
You are the grace of the beautiful beings, the Soma of the Somadevas and the most beautiful in all the worlds. You dispell darkness and are the king of rays.
Do you accompany Varuna and his army and destroy the demonaic illusion by which we have been burnt down in battle (7-10).
SOMA said:—O lord of the universe, O king of gods, I shall do what you have asked me for the battle. I pour the dews which can dispell the demonaic illusion (11).
Behold in this great encounter the Dānavas consumed with my cold, covered with dues, divested of their illusive powers and haughtiness (12).
VAISHAMPAYANA said:—Like unto masses of clouds the smoky showers of dues, discharged by the moon, enveloped all the dreadful Dānavas (13).
With the pouring of dews and strokes of nooses, Varuna, the holder of noose and the moon of white rays began to slay the demons in that great battle (14).
Pouring water in the battle-field and fighting with the noose and cold those two lords of water began to range like two swelling oceans (15).
As the world is enveloped with Pravartaka cloud discharging copious showers of rain at the time of the universal dissolution so that Danava army was covered with water by Varuna and Soma (16).
Taking up the rays and the noose the moon and Varuna destroyed the illusion of the Daitya (17).
Being exhausted with cold water and fettered by the noose the Daityas, like montains bereft of their peaks, became (extremely) inactive (18).
Being slain by the moon, crushed down by cold and having their bodies covered with dews those Daityas began to fall down like extinguished fire (19).
The various cars of the demons, shorn of lustre, began to fall down and go up in the sky (20).
The Dānava Maya again displayed another huge illusion before the Dānavas who had been covered with dews and bound down with the noose (21).
He then spread in the sky an extensive mountanous illusion coursing every where at will created by his son Krouncha. It was covered with stones, and rocks. Its peaks were covered with huge trees, its caves were filled with trees and it was infested with lions, tigers and elephants. It abounded in deer emitting cries and trees shaken by the wind (22–24).
With a downpour of rocks and trees that mountainons illusinon slew the gods and revived the Dānavas (25).
Thereupon the illusion, created by the moon and Varuna, was dispelled and Maya's illusion covered the gods in the battle-field with iron clouds and rocks (26).
The earth, already uneven with the collection of mountains and filled with trees, was so thickly covered with mountains that any one could hardly traverse it (27).
Some gods were wounded with rocks, some were assailed with stones and some were hemmed in with trees in that battle (28).
Excepting the holder of club (Vishnu) all the celestial soldiers lost their bows and had their weapons broken. And they all became inactive (29).
But that beautiful lord of the universe, Gadhādhara, although staioned in the battle, was not the least agitated or worked up with anger on account of his patience (30).
Inorder to witness the assailing of the gods and demons, Jānārddana, conversant with the knowledge of proper time, resembling the cloud that appears at the time of the universal dissolution, waited for the proper hour in the battle-field (31).
Thereupon in the battle-field he ordered the fire and air to destroy the illusion created by Maya (32).
Being united with each other and increased the increasing fire of flames and air, at the command of Vishnu, destroyed that illusion (33).
By that increasing fire of wild course and the air that mountainous illusion was consumed and destroyed in that great battle (34).
The air, assisted by fire, increased like that at the time of the universal dissolution. And the fire assisted by air consumed the army of demons (35).
As soon as the wind blew the fire followed it; it appeared as if the fire and air were sporting in the midst of the army of demons (36).
When all the Dānavas were consumed and their cars began to fall down, when the fire was successful in accomplishing its work, when the cars desisted from slaying the demons falling down an all sides quickly like the air, when the Daityas grew inactive and the three worlds were freed from bonds, the gods delightedly sent up from all sides shouts of victory (37–39).
When the thousand-eyed god achieved victory and the demon Maya met with discomfiture all the quarters became clear and the religious performances began to extend (40).
The path of the moon was cleared up, the sun was placed in its course, all the elements were restored to their natural orders and men, fond of good conduct, were at ease (41).
The Regent of the dead began to carry on his work without any distinction, oblations were offered to fire, the gods were entitled to partake of their portions in the sacrificial offerings and find out the utility of the celestial region (42).
The regents, of the quarters, began to range in their respective provinces, pure persons, intent on carrying on Tapas, began to flourish and there was absence of impious men (43).
The partizans of the gods were delighted and those of the Daityas were depressed. Virtue assumed the form of three legs and vice that of one leg (44).
The great gate was kept open and ways to morality came into being and all the Ashramas and Varnas of the world began to observe their own duties (45).
The wandering kings began to protect their own subjects, and hymns, in praise of the gods, were sung (46).
All the sins were removed, dreadful pride was pacified and that battle of the fire and air was brought to a close. People accorded superiority to them because they accomplished the victory (47).
Saturday 19 June 2021
Tuesday 15 June 2021
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