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mahAbhAratam
tasya khila bhAho

harivamsham

harivamsha parva
ch 54

viShNuM prati deva-R^iSheH nArada vAkyam

nArada’s appeal to viShNu

 

 

--o)0(o--

atha chatuHpa~nchAshattamo.adhyAyaH 54

vaishaMpAyana uvAcha : vaishampAyana continued

kR^ita-kArye gate kAle jagatI iAM cha yathAnayam |
aMsha avataraNe vR^itte surANAM bhArate kule|| 1-54-1
bhAge avatIrNe dharmasya shakrasya pavanasya cha |
ashvinoH deva-bhiShajoH bhAge vai bhAskarasya cha || 1-54-2
pUrvam eva avani gate bhAge deva-purodhasaH |
vasUnAm aShTame bhAge prAk eva dharaNIM gate || 1-54-3
mR^ityoH bhAge kShiti gate kaleH bhAge tathaiva cha |
bhAge shukrasya somasya varuNasya cha gAM gate|| 1-54-4
shaMkarasya gate bhAge mitrasya dhana-dasya cha |
gandharva uraga yakShANAM bhAga aMsheShu gateShu cha || 1-54-5
bhAgeShu eteShu gaganAt avatIrNeShu medinIm |
tiShThan nArAyaNasya aMshe nAradaH sam-adR^ishyata|| 1-54-6

When mother earth departed taking assurance from brahma, the gods emulously incarnated on earth in and around the dynasty of bharatA-s… among whom some of the gods and their replicas on earth are like this: dharma – yudhiSThira; indra- arjuna; vAyu- bhImasena; celestial physicians ashvini-twins - nakula, sahadeva; sUrya – karNa; deva-purodhasa- gods’ priest - bR^ihaspati; vasUnAm aShTame - eight one among eight vasu-gods - bhIShma; mR^ityu-deva – vidura; kali- duryodhana; shukra – bhUrishrava; soma – abhimanyu; varuNa- parNAsha’s son shrutAyutha; shaMkara – ashvatthAma; mitra – kaNika; dhana-da – kubera, rather a protégé of kubera – dhR^itarAShtra; from gandharvA-s – devaka, ugrasena, dushshAsana et al…

Such as they are, those gods have descended on earth from sky, retaining a tinge of their respective godhood… the Divine sage nArada while going on the sky observed them and felt the lack of viShNu’s participation among them on earth…

jvalita agni pratIkAsho bAla arka sadR^isha IkShaNaH |
savya apavR^ittaM vipulaM jaTA maNDalam udvahan || 1-54-7
chandra aMshu shukle vasane vasAno rukma bhUShitaH |
vINAM gR^ihItvA mahatIM kakShAsaktAM sakhIm iva || 1-54-8
kR^iShNa ajina uttara asa~Ngo hema yaj~na upavItavAn |
daNDI kamaNDalu dharaH sAkShAt shakra iva aparaH || 1-54-9

While checking up those gods and their incarnations from sky, nArada looked like an effulgent sacred-fire, eyes resembled the rising sun, bearing a huge and all-spreading matted hair combed to right side… with a raiment white as the rays of the moon, body adorned with golden ornaments, carrying his string instrument vINa called mahatI hanging onto his flank like a dear friend… sporting black deer skin as upper cloth and golden sacred thread, handling a baton of monks, and a handheld water-pot… with this get up he looked most like another indra peering at earth for a check up…

bhettA jagati guhyAnAM vigrahANAM graha upamaH |
gAtA chaturNAM vedAnAm udgAtA prathama R^itvijAm |
maharShi vigraha ruchir vidvAn gAndharva kovidaH || 1-54-10

vairi-keli-kilo vipro brAhmaH kaliH iva aparaH |
deva gandharva lokAnAm Adi-vaktA mahAmuniH || 1-54-11

He who is a scare to worlds for his stealthy operations; because he sows dissentions he is comparable to a bad planet for its negative influence causing conflicts, where actions of both this sage and that planet will result in happy endings – example, bad period of Saturn will bring some good at the end; the chanter of the four Vedas; first udgAta and first Ritwik in the vedic rituals of gods; a saint interested in creating disputes for the good of society; a scholar and a music maestro; a brAhamaNa who amuses when opposing factions come into conflict – vairi- enemies; kelyA- by warring; kilaH- as in kila kila ravam, or svanam the onomatopoeic sound for happiness– he amuses – as if he is another kali-puruSha of kali era, which he is not in actuality; a principal orator in the worlds of gods and gandharvA-s, above all a great saint…

saH nArado.atha brahmarShir brahma loka charo.avyayaH |
sthito deva sabhA madhye saMrabdho viShNum abravIt || 1-54-12

Such as he is that immortal sage nArada went to the abode of brahma where viShNu is still there, and said this in a perturbed manner to viShNu in the midst of the assembled gods…

aMsha avataraNaM viShNor yat idaM tridashaiH kR^itam |
kShaya arthaM pR^ithivi-indrANAM sarvam etat a-kAraNam || 1-54 13

“O viShNu, all this incarnations undertaken by the celestials for the destruction of the kings seems to be inefficacious…

yat etat pArthivaM kShatraM sthitaM tvayi yat Ishvara |
nR^i-nArAyaNa yukto ayaM kArya arthaH pratibhAti me || 1-54-14

“Because you are the supreme lord the kshatriya-hood of kings of earth abides in you alone… unless nara and nArAyaNa commingle and bestir themselves, the purpose of this task remains unfinished… this is how I envisage…

na yuktaM jAnatA deva tvayA tatva-artha-darshinA |
deva-deva pR^ithivi arthe prayoktuM kAryami idR^isham || 1-54-15

O god of gods, knowing fully well about the pros and cons of the task on hand, sending gods alone to earth, while you stay behind , is unbefitting on your part…

tvaM hi chakShuShmatAM chakShuH shlAghyaH prabhavatAM prabhuH |
shreShTho yogavatAM yogI gatir gatimatAm api || 1-54-16

You are the vision of the ingenious; most praiseworthy; lord of efficacious; supreme god; the foremost of the yogis, and the refuge of all…

deva bhAgA~N gatAn dR^iShTvA kiM tvaM sarva-Ashrayo vibhuH |
vasuMdharAyAH sAhya artham aMshaM svaM na anuyu~njase || 1-54-17

Though you are in the know of the incarnations of other gods on earth, why not make your own incarnation in league with them for the sake of succouring earth…

tvayA sa-nAtha devAMshA tvat mayA tvat parAyaNAH |
jagatyAM saMchariShyanti kAryAt kArya antaraM gatAH || 1-54-18
tat ahaM tvarayA viShNo prAptaH sura sabhAm imAm |
tava saMchodanArthaM vai shR^iNu cha api atra kAraNam || 1-54-19

With you as their lord these god-incarnates will be spanning on earth accomplishing mission after mission there… being a devotee of yours, I have therefore hastened to the presence of these assembled gods, just to implore upon you to proceed there… O viShNu; hear the reason thereof…

ye tvayA nihatA daityAH saMgrAme tArakAmaye |
teShAM shR^iNu gatiM viShNo ye gatAH pR^ithivI-talam || 1-54-20

Oh, viShNu, hear about some those daityA-s who amongst many that had been slain by thee in the war, for which war tAraka-asura was the responsible, and about those demons that have gone to the surface of earth as a result of that war…

purI pR^ithivyAM muditA mathurA nAmataH shrutA |
niviShTA yamunA tIre sphItA janapada AyutA || 1-54-21
madhuH nAma mahAn AsIt dAnavo yudhi durjayaH |
trAsanaH sarva-bhUtAnAM balena mahatAnvitaH || 1-54-22
tasya tatra mahat cha AsIt mahA-pAdapa-saMkulam |
ghoraM madhu-vanaM nAma yatra asau nyavasat purA || 1-54-23

There is a delightful city on earth renowned by its name mathura, situated on the bank of River yamuna which is hemmed in with many prosperous provinces, but which is controlled by a dAnava named madhu, who is irrepressible in battles, highly powerful and a terror to all creatures… he has a vast and dreadful forest thick with trees named after himself as madhu-vana, where this dAnava used to live formerly…

tasya putro mahAn AsIt lavaNo nAma dAnavaH |
trAsanaH sarva bhUtAnAM mahA bala parAkramaH || 1-54-24
sa tatra dAnavaH krIDan varSha pUgAn anekashaH |
sa daivata-gaNan lokAn udvAsayati darpitaH || 1-54-25

A dAnava named lavaNa is the so of dAnava madhu, who with his might and valour used to terrorise all creatures… sporting there for many years, that dAnava lavaNa, elated with pride used todisplace hosts of gods and others…

ayodhyAyAm ayodhyAyAM rAme dAsharathau sthite |
rAjyaM shAsati dharmaj~ne rAkShasAnAM bhayAvahe || 1-54-26

sadAnavo bala-shlAghI ghoraM vanam upAshritaH |
 preShayAmAsa rAmAya dUtaM paruSha-vAdinam || 1-54-27

When rAma the son of dasharatha, a righteous one and a terror to all demons, is ruling the unassailable ayodhya, this dreadful demon renowned for his might, namely lavaNa-asura, himself living in that forest madhu-vana, despatched a harsh-speeched messenger to rAma in ayodhya, who spoke like and ambassador-at-worst to rAma in this way:

 viShaya Asanna-bhUto asmi tava rAma ripuH cha ha |
 na cha sAmantam ichChanti rAjAno bala-darpitam || 1-54-28
 rAj~nA rAjya-vratasthena prajAnAM hita-kAmyayA |
 jetavyA ripavaH sarve sphItaM viShayam-ichChatA || 1-54-29
 abhiSheka-Ardra-keshena rAj~nA ra~njana-kAmyayA |
 jetavyAn IndriyANi Adau tat jaye hi dhruvo jayaH || 1-54-30
 samyak vartitu-kAmyasya visheSheNa mahIpateH |
 na yAnAm upadeshena na asti loka samo guruH|| 1-54-31
 vyasaneShu jaghanyasya dharma-madhyasya dhImataH |
 phala-jyeShThasya nR^ipateH nAsti sAmanta-jaM bhayam || 1-54-32

"Are you ignorant of the fact, oh rAma, that kings prideful of their own might, like myself, do not wish to become vassals of some others… if not, how is it that you have not launched any offensive on me, lavaNa-asura, an enemy of yours living in the flanks of your province…

Are you ignorant of the fact that if a king is an observer of true kingcraft, and wishes to multiply his territories and riches, should always defeat his enemies… after all, a true kingship is for true well-being of subjects, isn’t it… but, you don’t possess either…

Are you ignorant of the fact that it is not just enough for a king to wet the head hair with the water of anointment, but he should conquer five senses temporising under that head hair, conquering which one become a real conqueror…

Are you ignorant of the fact that a self-taught person, especially a king like me, does not need another preceptor, where the world and worldly experiences themselves work as a teacher for him…

Are you ignorant of the fact that if a king who turns his back to vices, keeps dharma in bull's-eye, more so an intelligent one, and the one that reaps a best fruit… he will not have any scare from liege-kings… if not, you appear to be contrariwise, because you are unbothered of me…

sahajaiH bAdhyate sarvaH pravR^iddhaiH indriyAribhiH |
 a-mitrANAM priya-karaiH mohaiH a-dhR^itiH IshvaraH || 1-54-33

Infirm kings are distressed by all sorts of naturals – senses, where these so-called senses by throwing you in to illusion, render help to your unfriendly…

yat tvayA strI kR^ite mohAt sagaNo rAvaNo hataH |
na etat aupayikaM manye mahat vai karma kutsitam || 1-54-34

 You have eliminated rAvaNa alongwith his forces just on account of your delusory attachment to a female, say your so-called wife… I deem this action of yours is most unbefitting and despicable, because your senses have thrown you also into such a delusion…

vana-vAsa pravR^ittena yat tvayA vrata-shAlinA |
 prahR^itaM rAkShasa AnIke na eva dR^iShTaH satAM vidhiH || 1-54-35

You have started out to stay in forests like an ascetic, yet killed armies and armies of demons, that too, in a place where bloodshed is contraindicated to eremitical practises… such a misdemeanant like you is unbeknownst among righteous lot…

 satAm a-krodha-jo dharmaH shubhAM nayati sadgatim |
 yat tvayA nihatA mohAt dUShitAH cha Ashrama aukasaH || 1-54-36

Virtue, begotten of forbearance, takes the pious to an auspicious and righteous station… but your action in eliminating so many by abusing the sacredness of forest dwellers, either hermits or animals who thrive on their own, will take you otherwhere…

sa eSha rAvaNo dhanyo yaH tvayA vrata-chAriNA |
 strI nimitte hato yuddhe grAmyAn dharmAn avekShatA || 1-54-37

One ignoble fellow flouting vow of hermits felled another ignominious fellow avowed to abduct other’s wives… actions of both the boorish fellows are commensurable, one killed for a woman, and the other died for a woman… thus rAvaNa is blessed…

yadi te nihataH saMkhye durbuddhir a-jitendriyaH |
 yuddhyasva adya mayA sArdhaM mR^idhe yadi asi vIryavAn || 1-54-38

If you count on your paltry victory on rAvaNa, I must say that he fell owing to his dirty-mind and uncontrolled sense pleasure, resulting in an inglorious victory to you… be that as it may, if you have guts, now you fight with me to learn how defeat tastes…” This is how the messenger of demon madhu delivered message to rAma.

tasya dUtasya tat shrutvA bhAShitaM tattva-vAdinaH |
 dhairyAt a-saMbhrAnta vapuH sa-smitaM rAghavo.abravIt|| 1-54-39

On hearing those words of that messenger, rAma, smilingly said this to him with a self-contained posture…

 asat etat tvayA dUta bhAShitaM tasya gauravAt |
 yat mAM kShipasi doSheNa veda-AtmAnaM cha su-sthiram || 1-54-40

What all you have said, it is untrue, oh, messenger, with respect to the mission I undertook at that time… and you are doltishly casting aspersions against someone who is steadfast in vedic way of life…

yadi ahaM tat pathe mUDho yadi vA rAvaNo hataH |
 yadi vA me hR^itA bhAryA kA tatra pari-devanA || 1-54-41

What for you are raising a rumpus if I am off the track stupidly, if rAvana is slain, if my wife is abducted, tangentially…

 na vA~N-mAtreNa duShyanti sAdhavaH sat-pathe sthitAH |
 jAgarti cha yathA devaH sadA satsu itareShu cha || 1-54-42

High-minded people do not conduct verbal warfare with the high-minded, like the God who always equilibrates virtuous and wicked…

 kR^itaM dUtena yat kAryaM gachCha tvaM dUta mA chiram |
 na Atma shlAghiShu nIcheShu praharanti iha mat vidhAH || 1-54-43

Your errand is over and you may go now without delay… persons like me will not hurt the self-flattering small-minded people…

ayaM mama anujo bhrAtA shatrughnaH shatru-tApanaH |
 tasya daityasya durbuddher mR^idhe prati-kariShyati || 1-54-44

Here is my younger brother shatrughna, the repressor of enemies in battle, who is enough to take on that wicked-minded demon lavaNa…” rAma said so to the messenger.

 evam uktaH sa dUtaH tu yayau saumitriNA saha |
 anuj~nAto narendreNa rAghaveNa mahAtmanA || 1-54-45
sa shIghra-yAnaH saMprAptaH tat dAnava puraM mahat |
 chakre niveshaM saumitriH vana-ante yuddha lAlasaH || 1-54-46

When king rAghava-rAma spoke to him and permitted dismissal of audience to him, that messenger gaining access to a speeding chariot, while shatrughna shepherding him, returned to his place… reaching the city of demon lavaNa, namely mathura, the son of lady sumitra, namely shatrughna, pitched his tent at the fringes of forest, madhu-vana, keen to wage a war…

tato dUtasya vachanAt sa daityaH krodha mUrchChitaH |
 pR^iShThataH tat vanaM kR^itvA yuddhAya abhim-ukhaH sthitaH || 1-54-47

Thereupon hearing the words of that messenger the demon lavaNa went into a fit of anger, penetrated into the thick of forest madhu-vana from his city’s end, scurried to the other end and stood facing the camp of shatrughna, drawing his sword against shatrughna

 tat yuddham abhavat ghoraM saumitreH dAnavasya cha |
 ubhayoH eva balinoH shUrayo raNa-mUrdhani || 1-54-48

Then there took place a terrible encounter between shatrughna and lavaNa-asura, where both warriors are unyieldingly mighty and valiant in the vanguard of war…

 tau sharaiH sAdhu nishitair anyonyam abhijaghnatuH |
 na cha tau yuddha vaimukhyaM shramaM vA api upajagmatuH || 1-54-49

Even if both of them struck each other with sharpened arrows none among the two is fatigued or baulked from fighting…

atha saumitriNA bANaiH pIDito dAnavo yudhi |
 tataH sa shUla-rahitaH paryahIyata dAnavaH || 1-54-50

When shatrughna utterly assailed him in that encounter that dAnava lavaNa-asura met with discomfiture because he did not have his favourite weapon, jaya-shUlam, victorious-trident, with him…

 sa gR^ihItva a~NkushaM chaiva devair datta-varaM raNe |
 karShaNaM sarva-bhUtAnAM lavaNo virarAsa ha || 1-54-51
shiro-dharAyAM jagrAha saH a~Nkushena chakarSha ha |
 praveshayitum Arabdho lavaNo rAghava anujam || 1-54-52
 sa rukma-tsarum udyamya shatrughnaH khaDgam uttamam |
 shiraH chichCheda khaDgena lavaNasya mahAmR^idhe || 1-54-53

Afterwards taking up an ankhusham, a celestial goad, a god-given weapon capable of grinding all creatures, lavaNa-asura emitted a blaring war cry… then that asura caught the limb that bears the head, namely the throat of shatrughna – shiras dharAyAM – started to gore – praveshayitum ArabdhavAn - that throat with his newly wielded goad… and then shatrughna taking up a most excellent dagger with golden handle forthwith severed the head of that lavaNa-asura in that confrontation…

 sa hatvA dAnavaM saMkhye saumitrir mitra-vatsalaH |
 tat vanaM tasya daityasya chichCheda astreNa buddhimAn || 1-54-54

On finishing off demon lavaNa-asura in that battle, shatrughna, the delight of his friends, started deforestation of madhu-vana with a weapon, say with some tackle…

This is a said-unsaid situation. shatrughna wielding one weapon does not clear a demon’s forest, all by himself, keeping his soldiers in tent. Because weapon is said in singular we have to take it as some equipment of deforestation. Further, this lavaNa-asura sMhAram is said as management of saline water as potable water, one among many social works of rAma rAjyam.

 ChittvA vanaM tat saumitriH niveshaM saH abhyarochayat |
 bhavAya tasya deshasya puryAH parama-dharma-vit || 1-54-55

On deforesting that forest madhu-vana shatrughna built a city there for the well-being of that province and he himself desired to live in that city…

 tasmin madhu vana sthAne mathurA nAma sA purI |
 shatrughnena purA sR^iShTA hatvA taM dAnavaM raNe || 1-54-56

In place of madhu-vana which so far yielded forest liquor to demons, a city has come up with its name as mathura, madhu – sweetness; ra – giver; a city that endows honey-like sweet life to its indwellers… thus that city arranged by shatrughna in the olden days on eliminating the demon in battle is resplendent with these amenities and conveniences:

sA purI parama udArA sA-aTTa-prAkAra-toraNA |
 sphItA rAShTra samAkIrNA samR^iddha bala vAhanA || 1-54-57

That most gracious lady called mathura city is ornamented with eight-dimensional walls – aSTha prAkArA-s - with bastions and victory archers… she is plumpy with highly rich provinces abounding with people and abounding in produce, forces, and vehicles…

udyAna-vana saMpannA su-sImA su-pratiShThitA |
 prAMshu-prAkAra-vasanA parikha-Akula-mekhalA || 1-54-58

Rich gardens are her flowery adornments, well laid and established town-planning is her symmetrical physique … her wraparound is a high walled compound-wall, and her cincture is a curvy moat around the castle…

chayA aTTAlaka keyUrA prAsAda vara kuNDalA |
 su-saMvR^ita dvAra-vatI chatvAra udgAra hAsinI || 1-54-59
 a-roga vIra-puruShA hasti ashva ratha saMkulA |
 ardha-chandra-pratIkAshA yamunA tIra shobhitA || 1-54-60
 puNyA paNa-vatI durgA ratna saMchaya garvitA |
 kShetrANi sasyavanti asyAH kAle devaH cha varShati || 1-54-61
 nara-nArI pramuditA sA purI sma prakAshate |

Skyscrapers are her keyUrA-s, upper-arm ornaments, while domes on those scrapers are her ear-hangings… she who is embodied with easy ingresses and egresses has crossroads for her smiles… with the bustle of healthy and valiant heroes, elephants, horses and chariots she is blushy… like a curvy lady she is crescentic, and like a damsel dangling feet in a rill she sits on the riverbank of yamuna… synergetic in business she has market places, impregnable in treasuring she is proud of her collection of gems and jewels… her arable lands brimming with yield, because indra causes seasonable rains, because she is – puNyA -a merited one… she whose inmates, wither men or women, thrive in a convivial atmosphere, that damsel called mathura city shines forth with these fineries….

niviShTa viShayaH chaiva shUrasenaH tato.abhavat || 1-54-62
tasyAM puryAM mahAvIryo rAjA bhoja kula udvahaH |
ugrasena iti khyAto mahA-sena parAkramaH || 1-54-63

The highly powerful king sUrasena, aka ugr-asena, born in the dynasty bhojA-s, a resident of a province of that city, ruled from that city with his valour and mighty army…

tasya putratvamApanno yaH asau viShNo tvayA hataH |
kAlanemir mahA-daityaH saMgrAme tArakAmaye || 1-54-64
kaMso nAma vishAla akSho bhoja-vaMsha-vivardhanaH |
rAjA pR^ithivyAM vikhyAtaH simha vispaShTa vikramaH || 1-54-65

"He, whom you have eliminated in the battle with tAraka-asura, oh Vishnu, that kAla-nemi has become the son of this ugrasena… that daitya kAla-nemi took birth as a scion of the bhoja lineage, namely as king kaMsa, who treads like a lion and who is famous in the world for his wide-eyed suspicion - vishAla akSha

rAj~nAM bhaya~Nkaro ghoraH sha~NkanIyo mahIkShitAm |
bhayadaH sarva bhUtAnAM sat-pathAt bAhyatAM gataH || 1-54-66

Because he is a terroriser of all the kings, all king are incredulous of him… because he swerved off from the path of righteousness all creatures have a dread for him…

dAruNa abhi-niveshena dAruNena antara-AtmanA |
yuktaH tena eva darpeNa prajAnAM roma-harShaNaH || 1-54-67

By his nature he is highly ruthless because he inherited a merciless soul… he is hair-raising to his subjects because he is self-assertively commandeering…

na rAja-dharma abhirato na Atma-pakSha-sukhAvahaH |
na Atma-rAjye priyakaraH chaNDaH kara-ruchiH sadA || 1-54-68

That despot kaMsa never glories in kingcraft, never keeps his own men happy, never keeps his own kingdom alive, but he is evermore an arm-twister...

sa kaMsaH tatra sambhUtaH tvayA yuddhe parAjitaH |
kravya-Ado bAdhate lokAn AsureNa antarAtmanA || 1-54-69

Such as he is that kaMsa is the morphogenesis of that demon kAla-nemi whom you have defeated in starwars, wherefore this kaMsa puts people to torture with a demonic inner-soul, in a fiendish manner worse than that of raw-flesh-eaters, namely rAkshasA-s…

yAH api asau haya-vikrAnto haya-grIva iti smR^itaH |
keshI nAma hayo jAtaH sa tasya eva jaghanya-jaH || 1-54-70
sa duShTo heShitapaTuH kesarI nir-ava-grahaH |
vR^indAvane vasati eko nR^iNAM mAMsAni bhakShayan || 1-54-71

Further, another demon named keshi is there who is modelled after a horse, and he conducts himself as the younger brother of kaMsa… this horse-like keshi is the transmutation of a demon named haya-grIva, named so because his charge is like that of a horse… thus this evil-minded keshi featuring the horse-factor of original dAnava haya-grIva roams lonely in brindAvana, wearing a large mane of an untrappable lion, but neighing like a horse, and subsisting on human flesh…

ariShTo bali-putraH cha kakudmI vR^iSha rUpa dhR^ik |
gavAm aritvam ApannaH kAma-rUpI mahAsuraH || 1-54-72

Emperor bali's son ariShTa is transmogrified as a demonic bull with high hump – kakudmi – whom we call vRiShabha-asura, a guise-changer at will, that great demon in the form of an ox betrayed an unsuspected streak of animus at cows…

riShTo nAma diteH putro variShTho dAnaveShu yaH |
sa ku~njaratvam Apanno daityaH kaMsasya vAhanaH || 1-54-73

Lady diti's son riShTa, the foremost one among dAnavA-s, assumed the form of an elephant and became the elephant-vehicle of kaMsa…

lambo nAma iti vikhyAto yaH asau daityeShu darpitaH |
pralambo nAma daityaH asau vaTaM bhANDIram AshritaH || 1-54-74

One demon renowned as laMba took the form of a pensile catcher of prey with his name pra-laMba, dangles from a banyan tree in the woods of bhANDIra, bhANDIra-vana, to rope in his prey…

khara iti uchyate daityo dhenukaH saH asurottamaH |
ghoraM tAla-vanaM daityaH charati udvAsayan prajAH || 1-54-75

Another demon who is called as khara took the form of cow-demon named dhenuka-asura... this dreadful demon wandering in palmgroves wreak havoc on the people coming there…

vArAhaH cha kishoraH cha dAnavau yau mahAbalau |
mallau ra~Nga gatau tau tu jAtau chANUra muShTikau || 1-54-76

Two more foremost dAnavAs by name varAha and kishora took the form of two incredible court-wrestlers of kaMsa, namely chANUra and muShTika…  

yau tau mayaH cha tAraH cha dAnavau dAnavAntaka |
prAgjyotiShe tau bhaumasya narakasya pure ratau || 1-54-77

.Two more dAnavas namely maya and tAraka are luxuriating in the city prAgjyotiSha-puram, the capital of naraka-asura, the son of bhUmi, the mother earth…

ete daityA vinihatAH tvayA viShNo nirAkR^itAH |
mAnuShaM vapur AsthAya bAdhante bhuvi mAnuShAn || 1-54-78
tvat kathA dveShiNaH sarve tvat bhaktAn ghnanti mAnuShAn |
tava prasAdAt teShAM vai dAnavAnAM kShayo bhavet|| 1-54-79

These are some of the demons whom you have defeated and relegated, now assuming human bodies they are oppressing the people of the world… they despise your lore and destroy your human votaries… they are eradicable if only you intervene... In heaven they are afraid of thee, in ocean they are afraid of thee and even on earth they afraid of thee. There is no other source of fear to them

tvattaH te bibhyati divi tvatto bibhyati sAgare |
pR^itivyAM tava bibhyanti na anyataH tu kadAchana || 1-54-80
durvR^ittasya hatasya api tvayA na anyena shrIdhara |
divaH chyutasya daityasya gatir bhavati medinI || 1-54-81
vyutthitasya cha medinyAM hatasya nR^i-sharIriNaH |
durlabhaM svarga gamanaM tvayi jAgrati keshava || 1-54-82

Instinctively they have a fear for you, though they make false pretences… they are afraid of you in heaven when you won starwars… they are afraid of you in ocean when you upraised earth from deluge… they are afraid of you since day one of your human, or semi-human incarnations like rAma, parashu-rAma, nara-simha etc… oh, shIdhara, if someone has to initiate their extinction it is none else than you, because they fear none else than you… offhand, whenever you jettisoned them from heaven, their beaten track has been towards earth alone… even if those demons are brought to ruin on battlefields when they are in human forms one earth, and start raising up to heaven from earth after their death on battlefield, like any other warriors getting – vIra-maraNam – heaven-bound heroic death, it will be impossible for the demons to reach heaven – when you are there on earth – because you alone are capable to plunge them to nether-worlds down below the earth…

tat AgachCha svayaM viShNo gachChAmaH pR^ithivI-talam |
dAnavAnAM vinAshAya visR^ija AtmAnam AtmanA|| 1-54-83

Therefore, oh, viShNu, please come to earth… let us all go to earth… let another incarnation of yours be brought into play for the eradication of demons…

mUrtayo hi tava a-vyaktA dR^ishya a-dR^ishyAH surottamaiH |
tAsu sR^iShTAH tvayA devAH saMbhaviShyanti bhUtale || 1-54-84

Your forms are protean, mutable, and fugacious… unseen even if seen, seen even if unseen… gods have emerged from this dualised emtity of yours – dvayI bhAva, dvaitam, or vishiShTha advaitam – call what you may; and created on this pattern and released by you, gods are coming to earth in their respective incarnations, who with manifest / unmaifest nature of yours at their backdrop, are enigmatically unrecognizable for the demons…

tava avataraNe viShNo kaMsaH sa vi-nashiShyati |
setsyate cha sa kAryArtho yasya arthe bhUmiH AgatA || 1-54-85

tvaM bhArate kArya-guruH tvaM chakShuH tvaM parAyaNam |
tat AgachCha hR^iShIkesha kShitau tA~n jahi dAnavAn || 1-54-86

kaMsa gets eliminated only if you incarnate on earth… then the objective of mother earth in her going over here will also be fulfilled… you are the mastermind to wangle a stable existence of the land of bharata, time after time… hence oh, hR^iShIkesha, please come to earth to slay those wicked dAnavA-s…

--o)0(o--

iti shrImahAbhArate khileShu harivaMshe harivaMshaparvaNi
nAradavAkye chatuHpa~nchAshattamo.adhyAyaH

Thus, this is the fifty-fourth chapter of first canto called harivamsha-parva, in harivamsha-purANa, the sequel of mahAbhArata, narrating nArada’s appeal to viShNu.

--o)0(o--

Prev ch 53: incarnations of other of gods contents Next chapter 55:  brahma'ss reply to viShnu
verse-transliteration:  ks ramachandran
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translation : desiraju hanumanta rao
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E&OE - content is subject to revision : dated 29-3-08