The Battle Between the Demigods and the Demons
The summary of Chapter Ten is as follows. Because of envy, the fight between the demons and the demigods continued. When the demigods were almost defeated by demoniac maneuvers and became morose, Lord Viṣṇu appeared among them.
Both the demigods and the demons are expert in activities involving the material energy, but the demigods are devotees of the Lord, whereas the demons are just the opposite. The demigods and demons churned the ocean of milk to get nectar from it, but the demons, not being devotees of the Lord, could derive no profit. After feeding nectar to the demigods, Lord Viṣṇu returned to His abode on the back of Garuḍa, but the demons, being most aggrieved, again declared war against the demigods. Bali Mahārāja, the son of Virocana, became the commander in chief of the demons. In the beginning of the battle, the demigods prepared to defeat the demons. Indra, King of heaven, fought with Bali, and other demigods, like Vāyu, Agni and Varuṇa, fought against other leaders of the demons. In this fight the demons were defeated, and to save themselves from death they began to manifest many illusions through material maneuvers, killing many soldiers on the side of the demigods. The demigods, finding no other recourse, surrendered again to the Supreme Personality of Godhead, Viṣṇu, who then appeared and counteracted all the illusions presented by the jugglery of the demons. Heroes among the demons such as Kālanemi, Mālī, Sumālī and Mālyavān fought the Supreme Personality of Godhead and were all killed by the Lord. The demigods were thus freed from all dangers.
nāvindann amṛtaṁ nṛpa
yuktāḥ karmaṇi yattāś ca
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; dānava-daiteyāḥ—the asuras and the demons; na—not; avindan—achieved (the desired result); amṛtam—nectar; nṛpa—O King; yuktāḥ—all being combined; karmaṇi—in the churning; yattāḥ—engaged with full attention and effort; ca—and; vāsudeva—of the Supreme Personality of Godhead, Kṛṣṇa; parāṅmukhāḥ—because of being nondevotees.
Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.
pāyayitvā svakān surān
sādhayitvā—after executing; amṛtam—generation of the nectar; rājan—O King; pāyayitvā—and feeding; svakān—to His own devotees; surān—to the demigods; paśyatām—in the presence of; sarva-bhūtānām—all living entities; yayau—went away; garuḍa-vāhanaḥ—the Supreme Personality of Godhead, carried by Garuḍa.
O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuḍa to His own abode.
sapatnānāṁ parām ṛddhiṁ
dṛṣṭvā te diti-nandanāḥ
sapatnānām—of their rivals, the demigods; parām—the best; ṛddhim—opulence; dṛṣṭvā—observing; te—all of them; diti-nandanāḥ—the sons of Diti, the Daityas; amṛṣyamāṇāḥ—being intolerant; utpetuḥ—ran toward (just to create a disturbance); devān—the demigods; pratyudyata-āyudhāḥ—their weapons raised.
Seeing the victory of the demigods, the demons became intolerant of their superior opulence. Thus they began to march toward the demigods with raised weapons.
tataḥ sura-gaṇāḥ sarve
tataḥ—thereafter; sura-gaṇāḥ—the demigods; sarve—all of them; sudhayā—by the nectar; pītayā—which had been drunk; edhitāḥ—being enlivened by such drinking; pratisaṁyuyudhuḥ—they counterattacked the demons; śastraiḥ—by regular weapons; nārāyaṇa-pada-āśrayāḥ—their real weapon being shelter at the lotus feet of Nārāyaṇa.
Thereafter, being enlivened because of drinking the nectar, the demigods, who are always at the shelter of the lotus feet of Nārāyaṇa, used their various weapons to counterattack the demons in a fighting spirit.
tatra daivāsuro nāma
rodhasy udanvato rājaṁs
tatra—there (at the beach of the ocean of milk); daiva—the demigods; asuraḥ—the demons; nāma—as they are celebrated; raṇaḥ—fighting; parama—very much; dāruṇaḥ—fierce; rodhasi—on the beach of the sea; udanvataḥ—of the ocean of milk; rājan—O King; tumulaḥ—tumultuous; roma-harṣaṇaḥ—hair standing on the body.
O King, a fierce battle on the beach of the ocean of milk ensued between the demigods and the demons. The fighting was so terrible that simply hearing about it would make the hair on one’s body stand on end.
tatrānyonyaṁ sapatnās te
tatra—thereupon; anyonyam—one another; sapatnāḥ—all of them becoming fighters; te—they; saṁrabdha—very angry; manasaḥ—within their minds; raṇe—in that battle; samāsādya—getting the opportunity to fight between themselves; asibhiḥ—with swords; bāṇaiḥ—with arrows; nijaghnuḥ—began to beat one another; vividha-āyudhaiḥ—with varieties of weapons.
Both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons.
There are always two kinds of men in this universe, not only on this planet but also in higher planetary systems. All the kings dominating planets like the sun and moon also have enemies like Rāhu. It is because of occasional attacks upon the sun and moon by Rāhu that eclipses take place. The fighting between the demons and demigods is perpetual; it cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness.
nadatāṁ nisvano ’bhavat
śaṅkha—of conchshells; tūrya—of big bugles; mṛdaṅgānām—and of drums; bherī—of bugles; ḍamariṇām—of kettledrums; mahān—great and tumultuous; hasti—of elephants; aśva—of horses; ratha-pattīnām—of fighters on chariots or on the ground; nadatām—all of them making sounds together; nisvanaḥ—a tumultuous sound; abhavat—so became.
The sounds of the conchshells, bugles, drums, bherīs and ḍamarīs [kettledrums], as well as the sounds made by the elephants, horses and soldiers, who were both on chariots and on foot, were tumultuous.
rathino rathibhis tatra
pattibhiḥ saha pattayaḥ
hayā hayair ibhāś cebhaiḥ
rathinaḥ—fighters on chariots; rathibhiḥ—with the charioteers of the enemy; tatra—in the battlefield; pattibhiḥ—with the infantry soldiers; saha—with; pattayaḥ—the infantry of the enemy soldiers; hayāḥ—the horses; hayaiḥ—with the enemy’s soldiers; ibhāḥ—the soldiers fighting on the backs of elephants; ca—and; ibhaiḥ—with the enemy’s soldiers on the backs of elephants; samasajjanta—began to fight together on an equal level; saṁyuge—on the battlefield.
On that battlefield, the charioteers fought with the opposing charioteers, the infantry soldiers with the opposing infantry, the soldiers on horseback with the opposing soldiers on horseback, and the soldiers on the backs of elephants with the enemy soldiers on elephants. In this way, the fighting took place between equals.
uṣṭraiḥ kecid ibhaiḥ kecid
apare yuyudhuḥ kharaiḥ
kecid gaura-mukhair ṛkṣair
dvīpibhir haribhir bhaṭāḥ
uṣṭraiḥ—on the backs of camels; kecit—some persons; ibhaiḥ—on the backs of elephants; kecit—some persons; apare—others; yuyudhuḥ—engaged in fighting; kharaiḥ—on the backs of asses; kecit—some persons; gaura-mukhaiḥ—on white-faced monkeys; ṛkṣaiḥ—on red-faced monkeys; dvīpibhiḥ—on the backs of tigers; haribhiḥ—on the backs of lions; bhaṭāḥ—all the soldiers engaged in this way.
Some soldiers fought on the backs of camels, some on the backs of elephants, some on asses, some on white-faced and red-faced monkeys, some on tigers and some on lions. In this way, they all engaged in fighting.
gṛdhraiḥ kaṅkair bakair anye
śarabhair mahiṣaiḥ khaḍgair
śivābhir ākhubhiḥ kecit
kṛkalāsaiḥ śaśair naraiḥ
bastair eke kṛṣṇa-sārair
haṁsair anye ca sūkaraiḥ
senayor ubhayo rājan
viviśus te ’grato ’grataḥ
gṛdhraiḥ—on the backs of vultures; kaṅkaiḥ—on the backs of eagles; bakaiḥ—on the backs of ducks; anye—others; śyena—on the backs of hawks; bhāsaiḥ—on the backs of bhāsas; timiṅgilaiḥ—on the backs of big fish known as timiṅgilas; śarabhaiḥ—on the backs of śarabhas; mahiṣaiḥ—on the backs of buffalo; khaḍgaiḥ—on the backs of rhinoceroses; go—on the backs of cows; vṛṣaiḥ—on the backs of bulls; gavaya-aruṇaiḥ—on the backs of gavayas and aruṇas; śivābhiḥ—on the backs of jackals; ākhubhiḥ—on the backs of big rats; kecit—some persons; kṛkalāsaiḥ—on the backs of big lizards; śaśaiḥ—on the backs of big rabbits; naraiḥ—on the backs of human beings; bastaiḥ—on the backs of goats; eke—some; kṛṣṇa-sāraiḥ—on the backs of black deer; haṁsaiḥ—on the backs of swans; anye—others; ca—also; sūkaraiḥ—on the backs of boars; anye—others; jala-sthala-khagaiḥ—animals moving on the water, on land and in the sky; sattvaiḥ—by creatures being used as vehicles; vikṛta—are deformed; vigrahaiḥ—by such animals whose bodies; senayoḥ—of the two parties of soldiers; ubhayoḥ—of both; rājan—O King; viviśuḥ—entered; te—all of them; agrataḥ agrataḥ—going forward face to face.
O King, some soldiers fought on the backs of vultures, eagles, ducks, hawks and bhāsa birds. Some fought on the backs of timiṅgilas, which can devour huge whales, some on the backs of śarabhas, and some on buffalo, rhinoceroses, cows, bulls, jungle cows and aruṇas. Others fought on the backs of jackals, rats, lizards, rabbits, human beings, goats, black deer, swans and boars. In this way, mounted on animals of the water, land and sky, including animals with deformed bodies, both armies faced each other and went forward.
sphuradbhir viśadaiḥ śastraiḥ
yādasām iva sāgarau
citra-dhvaja-paṭaiḥ—with very nicely decorated flags and canopies; rājan—O King; ātapatraiḥ—with umbrellas for protection from the sunshine; sita-amalaiḥ—most of them very clean and white; mahā-dhanaiḥ—by very valuable; vajra-daṇḍaiḥ—with rods made of valuable jewels and pearls; vyajanaiḥ—with fans; bārha-cāmaraiḥ—with other fans made of peacock feathers; vāta-uddhūta—flapping with the breeze; uttara-uṣṇīṣaiḥ—with upper and lower garments; arcirbhiḥ—by the effulgence; varma-bhūṣaṇaiḥ—with ornaments and shields; sphuradbhiḥ—shining; viśadaiḥ—sharp and clean; śastraiḥ—with weapons; sutarām—excessively; sūrya-raśmibhiḥ—with the dazzling illumination of the sunshine; deva-dānava-vīrāṇām—of all the heroes of the parties of both the demons and the demigods; dhvajinyau—the two parties of soldiers, each one bearing his own flag; pāṇḍu-nandana—O descendant of Mahārāja Pāṇḍu; rejatuḥ—distinctly recognized; vīra-mālābhiḥ—with garlands used by heroes; yādasām—of aquatics; iva—just like; sāgarau—two oceans.
O King, O descendant of Mahārāja Pāṇḍu, the soldiers of both the demigods and demons were decorated by canopies, colorful flags, and umbrellas with handles made of valuable jewels and pearls. They were further decorated by fans made of peacock feathers and by other fans also. The soldiers, their upper and lower garments waving in the breeze, naturally looked very beautiful, and in the light of the glittering sunshine their shields, ornaments and sharp, clean weapons appeared dazzling. Thus the ranks of soldiers seemed like two oceans with bands of aquatics.
vairocano baliḥ saṅkhye
so ’surāṇāṁ camū-patiḥ
yānaṁ vaihāyasaṁ nāma
āsthitas tad vimānāgryaṁ
reje candra ivodaye
vairocanaḥ—the son of Virocana; baliḥ—Mahārāja Bali; saṅkhye—in the battle; saḥ—he, so celebrated; asurāṇām—of the demons; camū-patiḥ—commander in chief; yānam—airplane; vaihāyasam—called Vaihāyasa; nāma—by the name; kāma-gam—able to fly anywhere he desired; maya-nirmitam—made by the demon Maya; sarva—all; sāṅgrāmika-upetam—equipped with all kinds of weapons required for fighting with all different types of enemies; sarva-āścarya-mayam—wonderful in every respect; prabho—O King; apratarkyam—inexplicable; anirdeśyam—indescribable; dṛśyamānam—sometimes visible; adarśanam—sometimes not visible; āsthitaḥ—being seated on such; tat—that; vimāna-agryam—excellent airplane; sarva—all; anīka-adhipaiḥ—by the commanders of soldiers; vṛtaḥ—surrounded; bāla-vyajana-chatra-agryaiḥ—protected by beautifully decorated umbrellas and the best of cāmaras; reje—brilliantly situated; candraḥ—the moon; iva—like; udaye—at the time of rising in the evening.
For that battle the most celebrated commander in chief, Mahārāja Bali, son of Virocana, was seated on a wonderful airplane named Vaihāyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of cāmaras, Mahārāja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions.
tasyāsan sarvato yānair
yūthānāṁ patayo ’surāḥ
namuciḥ śambaro bāṇo
dvimūrdhā kālanābho ’tha
prahetir hetir ilvalaḥ
tārakaś cakradṛk śumbho
niśumbho jambha utkalaḥ
ariṣṭo ’riṣṭanemiś ca
mayaś ca tripurādhipaḥ
sarva ete raṇa-mukhe
śaṅkhān dadhmur mahā-ravān
dṛṣṭvā sapatnān utsiktān
balabhit kupito bhṛśam
tasya—of him (Mahārāja Bali); āsan—situated; sarvataḥ—all around; yānaiḥ—by different vehicles; yūthānām—of the soldiers; patayaḥ—the commanders; asurāḥ—demons; namuciḥ—Namuci; śambaraḥ—Śambara; bāṇaḥ—Bāṇa; vipracittiḥ—Vipracitti; ayomukhaḥ—Ayomukha; dvimūrdhā—Dvimūrdhā; kālanābhaḥ—Kālanābha; atha—also; prahetiḥ—Praheti; hetiḥ—Heti; ilvalaḥ—Ilvala; śakuniḥ—Śakuni; bhūtasantāpaḥ—Bhūtasantāpa; vajra-daṁṣṭraḥ—Vajradaṁṣṭra; virocanaḥ—Virocana; hayagrīvaḥ—Hayagrīva; śaṅkuśirāḥ—Śaṅkuśirā; kapilaḥ—Kapila; megha-dundubhiḥ—Meghadundubhi; tārakaḥ—Tāraka; cakradṛk—Cakradṛk; śumbhaḥ—Śumbha; niśumbhaḥ—Niśumbha; jambhaḥ—Jambha; utkalaḥ—Utkala; ariṣṭaḥ—Ariṣṭa; ariṣṭanemiḥ—Ariṣṭanemi; ca—and; mayaḥ ca—and Maya; tripurādhipaḥ—Tripurādhipa; anye—others; pauloma-kāleyāḥ—the sons of Puloma and the Kāleyas; nivātakavaca-ādayaḥ—Nivātakavaca and other demons; alabdha-bhāgāḥ—all unable to take a share; somasya—of the nectar; kevalam—merely; kleśa-bhāginaḥ—the demons took a share of the labor; sarve—all of them; ete—the demons; raṇa-mukhe—in the front of the battle; bahuśaḥ—by excessive strength; nirjita-amarāḥ—being very troublesome to the demigods; siṁha-nādān—vibrations like those of lions; vimuñcantaḥ—uttering; śaṅkhān—conchshells; dadhmuḥ—blew; mahā-ravān—making a tumultuous sound; dṛṣṭvā—after seeing; sapatnān—their rivals; utsiktān—ferocious; balabhit—(Lord Indra) being afraid of the strength; kupitaḥ—having become angry; bhṛśam—extremely.
Surrounding Mahārāja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons: Namuci, Śambara, Bāṇa, Vipracitti, Ayomukha, Dvimūrdhā, Kālanābha, Praheti, Heti, Ilvala, Śakuni, Bhūtasantāpa, Vajradaṁṣṭra, Virocana, Hayagrīva, Śaṅkuśirā, Kapila, Meghadundubhi, Tāraka, Cakradṛk, Śumbha, Niśumbha, Jambha, Utkala, Ariṣṭa, Ariṣṭanemi, Tripurādhipa, Maya, the sons of Puloma, the Kāleyas and Nivātakavaca. All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry.
ārūḍhaḥ śuśubhe sva-rāṭ
airāvatam—Airāvata; dik-kariṇam—the great elephant who could go everywhere; ārūḍhaḥ—mounted on; śuśubhe—became very beautiful to see; sva-rāṭ—Indra; yathā—just as; sravat—flowing; prasravaṇam—waves of wine; udaya-adrim—on Udayagiri; ahaḥ-patiḥ—the sun.
Sitting on Airāvata, an elephant who can go anywhere and who holds water and wine in reserve for showering, Lord Indra looked just like the sun rising from Udayagiri, where there are reservoirs of water.
On the top of the mountain called Udayagiri are large lakes from which water continuously pours in waterfalls. Similarly, Indra’s carrier, Airāvata, holds water and wine in reserve and showers it in the direction of Lord Indra. Thus Indra, King of heaven, sitting on the back of Airāvata, appeared like the brilliant sun rising above Udayagiri.
tasyāsan sarvato devā
tasya—of Lord Indra; āsan—situated; sarvataḥ—all around; devāḥ—all the demigods; nānā-vāha—with varieties of carriers; dhvaja-āyudhāḥ—and with flags and weapons; loka-pālāḥ—all the chiefs of various higher planetary systems; saha—with; gaṇaiḥ—their associates; vāyu—the demigod controlling air; agni—the demigod controlling fire; varuṇa—the demigod controlling water; ādayaḥ—all of them surrounding Lord Indra.
Surrounding Lord Indra, King of heaven, were the demigods, seated on various types of vehicles and decorated with flags and weapons. Present among them were Vāyu, Agni, Varuṇa and other rulers of various planets, along with their associates.
te ’nyonyam abhisaṁsṛtya
kṣipanto marmabhir mithaḥ
āhvayanto viśanto ’gre
te—all of them (the demigods and the demons); anyonyam—one another; abhisaṁsṛtya—having come forward face to face; kṣipantaḥ—chastising one another; marmabhiḥ mithaḥ—with much pain to the cores of the hearts of one another; āhvayantaḥ—addressing one another; viśantaḥ—having entered the battlefield; agre—in front; yuyudhuḥ—fought; dvandva-yodhinaḥ—two combatants chose each other.
The demigods and demons came before each other and reproached one another with words piercing to the heart. Then they drew near and began fighting face to face in pairs.
yuyodha balir indreṇa
tārakeṇa guho ’syata
mitro rājan prahetinā
yuyodha—fought; baliḥ—Mahārāja Bali; indreṇa—with King Indra; tārakeṇa—with Tāraka; guhaḥ—Kārttikeya; asyata—engaged in fighting; varuṇaḥ—the demigod Varuṇa; hetinā—with Heti; ayudhyat—fought one another; mitraḥ—the demigod Mitra; rājan—O King; prahetinā—with Praheti.
O King, Mahārāja Bali fought with Indra, Kārttikeya with Tāraka, Varuṇa with Heti, and Mitra with Praheti.
yamas tu kālanābhena
viśvakarmā mayena vai
śambaro yuyudhe tvaṣṭrā
savitrā tu virocanaḥ
yamaḥ—Yamarāja; tu—indeed; kālanābhena—with Kālanābha; viśvakarmā—Viśvakarmā; mayena—with Maya; vai—indeed; śambaraḥ—Śambara; yuyudhe—fought; tvaṣṭrā—with Tvaṣṭā; savitrā—with the sun-god; tu—indeed; virocanaḥ—the demon Virocana.
Yamarāja fought with Kālanābha, Viśvakarmā with Maya Dānava, Tvaṣṭā with Śambara, and the sun-god with Virocana.
sūryo bali-sutair devo
bāṇa-jyeṣṭhaiḥ śatena ca
rāhuṇā ca tathā somaḥ
pulomnā yuyudhe ’nilaḥ
aparājitena—with the demigod Aparājita; namuciḥ—the demon Namuci; aśvinau—the Aśvinī brothers; vṛṣaparvaṇā—with the demon Vṛṣaparvā; sūryaḥ—the sun-god; bali-sutaiḥ—with the sons of Bali; devaḥ—the god; bāṇa-jyeṣṭhaiḥ—the chief of whom is Bāṇa; śatena—numbering one hundred; ca—and; rāhuṇā—by Rāhu; ca—also; tathā—as well as; somaḥ—the moon-god; pulomnā—Puloma; yuyudhe—fought; anilaḥ—the demigod Anila, who controls air; niśumbha—the demon Niśumbha; śumbhayoḥ—with Śumbha; devī—the goddess Durgā; bhadrakālī—Bhadra Kālī; tarasvinī—extremely powerful.
The demigod Aparājita fought with Namuci, and the two Aśvinī-kumāra brothers fought with Vṛṣaparvā. The sun-god fought with the one hundred sons of Mahārāja Bali, headed by Bāṇa, and the moon-god fought with Rāhu. The demigod controlling air fought with Puloma, and Śumbha and Niśumbha fought the supremely powerful material energy, Durgādevī, who is called Bhadra Kālī.
vṛṣākapis tu jambhena
ilvalaḥ saha vātāpir
utkalo mātṛbhiḥ saha
kāleyair vasavo ’marāḥ
viśvedevās tu paulomai
rudrāḥ krodhavaśaiḥ saha
vṛṣākapiḥ—Lord Śiva; tu—indeed; jambhena—with Jambha; mahiṣeṇa—with Mahiṣāsura; vibhāvasuḥ—the fire-god; ilvalaḥ—the demon Ilvala; saha vātāpiḥ—with his brother, Vātāpi; brahma-putraiḥ—with the sons of Brahmā, such as Vasiṣṭha; arim-dama—O Mahārāja Parīkṣit, suppressor of enemies; kāmadevena—with Kāmadeva; durmarṣaḥ—Durmarṣa; utkalaḥ—the demon Utkala; mātṛbhiḥ saha—with the demigoddesses known as the Mātṛkās; bṛhaspatiḥ—the demigod Bṛhaspati; ca—and; uśanasā—with Śukrācārya; narakeṇa—with the demon known as Naraka; śanaiścaraḥ—the demigod Śani, or Saturn; marutaḥ—the demigods of air; nivātakavacaiḥ—with the demon Nivātakavaca; kāleyaiḥ—with the Kālakeyas; vasavaḥ amarāḥ—the Vasus fought; viśvedevāḥ—the Viśvedeva demigods; tu—indeed; paulomaiḥ—with the Paulomas; rudrāḥ—the eleven Rudras; krodhavaśaiḥ saha—with the Krodhavaśa demons.
O Mahārāja Parīkṣit, suppressor of enemies [Arindama], Lord Śiva fought with Jambha, and Vibhāvasu fought with Mahiṣāsura. Ilvala, along with his brother Vātāpi, fought the sons of Lord Brahmā. Durmarṣa fought with Cupid, the demon Utkala with the Mātṛkā demigoddesses, Bṛhaspati with Śukrācārya, and Śanaiścara [Saturn] with Narakāsura. The Maruts fought Nivātakavaca, the Vasus fought the Kālakeya demons, the Viśvedeva demigods fought the Pauloma demons, and the Rudras fought the Krodhavaśa demons, who were victims of anger.
ta evam ājāv asurāḥ surendrā
dvandvena saṁhatya ca yudhyamānāḥ
anyonyam āsādya nijaghnur ojasā
te—all of them; evam—in this way; ājau—on the battlefield; asurāḥ—the demons; sura-indrāḥ—and the demigods; dvandvena—two by two; saṁhatya—mixing together; ca—and; yudhyamānāḥ—engaged in fighting; anyonyam—with one another; āsādya—approaching; nijaghnuḥ—slashed with weapons and killed; ojasā—with great strength; jigīṣavaḥ—everyone desiring victory; tīkṣṇa—sharp; śara—with arrows; asi—with swords; tomaraiḥ—with lances.
All of these demigods and demons assembled on the battlefield with a fighting spirit and attacked one another with great strength. All of them desiring victory, they fought in pairs, hitting one another severely with sharpened arrows, swords and lances.
śakty-ulmukaiḥ prāsa-paraśvadhair api
nistriṁśa-bhallaiḥ parighaiḥ samudgaraiḥ
sabhindipālaiś ca śirāṁsi cicchiduḥ
bhuśuṇḍibhiḥ—with weapons called bhuśuṇḍi; cakra—with discs; gadā—with clubs; ṛṣṭi—with the weapons called ṛṣṭi; paṭṭiśaiḥ—with the weapons called paṭṭiśa; śakti—with the śakti weapons; ulmukaiḥ—with the weapons called ulmukas; prāsa—with the prāsa weapons; paraśvadhaiḥ—with the weapons called paraśvadha; api—also; nistriṁśa—with nistriṁśas; bhallaiḥ—with lances; parighaiḥ—with the weapons named parighas; sa-mudgaraiḥ—with the weapons known as mudgara; sa-bhindipālaiḥ—with the bhindipāla weapons; ca—also; śirāṁsi—heads; cicchiduḥ—cut off.
They severed one another’s heads, using weapons like bhuśuṇḍis, cakras, clubs, ṛṣṭis, paṭṭiśas, śaktis, ulmukas, prāsas, paraśvadhas, nistriṁśas, lances, parighas, mudgaras and bhindipālas.
gajās turaṅgāḥ sarathāḥ padātayaḥ
sāroha-vāhā vividhā vikhaṇḍitāḥ
gajāḥ—elephants; turaṅgāḥ—horses; sa-rathāḥ—with chariots; padātayaḥ—infantry soldiers; sāroha-vāhāḥ—carriers with the riders; vividhāḥ—varieties; vikhaṇḍitāḥ—cut to pieces; nikṛtta-bāhu—cut off arms; ūru—thighs; śirodhara—necks; aṅghrayaḥ—legs; chinna—cut up; dhvaja—flags; iṣvāsa—bows; tanutra—armor; bhūṣaṇāḥ—ornaments.
The elephants, horses, chariots, charioteers, infantry soldiers and various kinds of carriers, along with their riders, were slashed to pieces. The arms, thighs, necks and legs of the soldiers were severed, and their flags, bows, armor and ornaments were torn apart.
āyodhanād ulbaṇa utthitas tadā
reṇur diśaḥ khaṁ dyumaṇiṁ ca chādayan
teṣām—of all the people engaged on the battlefield; padāghāta—because of beating on the ground by the legs of the demons and demigods; ratha-aṅga—and by the wheels of the chariots; cūrṇitāt—which was made into pieces of dust; āyodhanāt—from the battlefield; ulbaṇaḥ—very forceful; utthitaḥ—rising; tadā—at that time; reṇuḥ—the dust particles; diśaḥ—all directions; kham—outer space; dyumaṇim—up to the sun; ca—also; chādayan—covering all of space up to that; nyavartata—dropped floating in the air; asṛk—of blood; srutibhiḥ—by particles; pariplutāt—because of being widely sprinkled.
Because of the impact on the ground of the legs of the demons and demigods and the wheels of the chariots, particles of dust flew violently into the sky and made a dust cloud that covered all directions of outer space, as far as the sun. But when the particles of dust were followed by drops of blood being sprinkled all over space, the dust cloud could no longer float in the sky.
The cloud of dust covered the entire horizon, but when drops of blood sprayed up as far as the sun, the dust cloud could no longer float in the sky. A point to be observed here is that although the blood is stated to have reached the sun, it is not said to have reached the moon. Apparently, therefore, as stated elsewhere in Śrīmad-Bhāgavatam, the sun, not the moon, is the planet nearest the earth. We have already discussed this point in many places. The sun is first, then the moon, then Mars, Jupiter and so on. The sun is supposed to be 93,000,000 miles above the surface of the earth, and from the Śrīmad-Bhāgavatam we understand that the moon is 1,600,000 miles above the sun. Therefore the distance between the earth and the moon would be about 95,000,000 miles. So if a space capsule were traveling at the speed of 18,000 miles per hour, how could it reach the moon in four days? At that speed, going to the moon would take at least seven months. That a space capsule on a moon excursion has reached the moon in four days is therefore impossible.
mahā-bhujaiḥ sābharaṇaiḥ sahāyudhaiḥ
sā prāstṛtā bhūḥ karabhorubhir babhau
śirobhiḥ—by the heads; uddhūta—separated, scattered from; kirīṭa—having their helmets; kuṇḍalaiḥ—and earrings; saṁrambha-dṛgbhiḥ—eyes staring in anger (although the heads were severed from their bodies); paridaṣṭa—having been bitten by the teeth; dacchadaiḥ—the lips; mahā-bhujaiḥ—with big arms; sa-ābharaṇaiḥ—decorated with ornaments; saha-āyudhaiḥ—and with weapons in their hands, although the hands were severed; sā—that battlefield; prāstṛtā—scattered; bhūḥ—the warfield; karabha-ūrubhiḥ—and with thighs and legs resembling the trunks of elephants; babhau—it so became.
In the course of the battle, the warfield became strewn with the severed heads of heroes, their eyes still staring and their teeth still pressed against their lips in anger. Helmets and earrings were scattered from these severed heads. Similarly, many arms, decorated with ornaments and clutching various weapons, were strewn here and there, as were many legs and thighs, which resembled the trunks of elephants.
kabandhās tatra cotpetuḥ
ādhāvanto bhaṭān mṛdhe
kabandhāḥ—trunks (bodies without heads); tatra—there (on the battlefield); ca—also; utpetuḥ—generated; patita—fallen; sva-śiraḥ-akṣibhiḥ—by the eyes in one’s head; udyata—raised; āyudha—equipped with weapons; dordaṇḍaiḥ—the arms of whom; ādhāvantaḥ—rushing toward; bhaṭān—the soldiers; mṛdhe—on the battlefield.
Many headless trunks were generated on that battlefield. With weapons in their arms, those ghostly trunks, which could see with the eyes in the fallen heads, attacked the enemy soldiers.
It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield.
balir mahendraṁ daśabhis
tribhir airāvataṁ śaraiḥ
caturbhiś caturo vāhān
baliḥ—Mahārāja Bali; mahā-indram—the King of heaven; daśabhiḥ—with ten; tribhiḥ—with three; airāvatam—Airāvata, carrying Indra; śaraiḥ—by arrows; caturbhiḥ—by four arrows; caturaḥ—the four; vāhān—mounted soldiers; ekena—by one; āroham—the driver of the elephants; ārcchayat—attacked.
Mahārāja Bali then attacked Indra with ten arrows and attacked Airāvata, Indra’s carrier elephant, with three arrows. With four arrows he attacked the four horsemen guarding Airāvata’s legs, and with one arrow he attacked the driver of the elephant.
The word vāhān refers to the soldiers on horseback who protected the legs of the carrier elephants. According to the system of military arrangement, the legs of the elephant bearing the commander were also protected.
sa tān āpatataḥ śakras
ciccheda niśitair bhallair
asamprāptān hasann iva
saḥ—he (Indra); tān—arrows; āpatataḥ—while moving toward him and falling down; śakraḥ—Indra; tāvadbhiḥ—immediately; śīghra-vikramaḥ—was practiced to oppress very soon; ciccheda—cut to pieces; niśitaiḥ—very sharp; bhallaiḥ—with another type of arrow; asamprāptān—the enemy’s arrows not being received; hasan iva—as if smiling.
Before Bali Mahārāja’s arrows could reach him, Indra, King of heaven, who is expert in dealing with arrows, smiled and counteracted the arrows with arrows of another type, known as bhalla, which were extremely sharp.
tasya karmottamaṁ vīkṣya
durmarṣaḥ śaktim ādade
tāṁ jvalantīṁ maholkābhāṁ
hasta-sthām acchinad dhariḥ
tasya—of King Indra; karma-uttamam—the very expert service in military art; vīkṣya—after observing; durmarṣaḥ—being in a very angry mood; śaktim—the śakti weapon; ādade—took up; tām—that weapon; jvalantīm—blazing fire; mahā-ulkā-ābhām—appearing like a great firebrand; hasta-sthām—while still in the hand of Bali; acchinat—cut to pieces; hariḥ—Indra.
When Bali Mahārāja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as śakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali’s hand.
tataḥ śūlaṁ tataḥ prāsaṁ
tatas tomaram ṛṣṭayaḥ
yad yac chastraṁ samādadyāt
sarvaṁ tad acchinad vibhuḥ
tataḥ—thereafter; śūlam—lance; tataḥ—thereafter; prāsam—the prāsa weapon; tataḥ—thereafter; tomaram—the tomara weapon; ṛṣṭayaḥ—the ṛṣṭi weapons; yat yat—whatever and whichever; śastram—weapon; samādadyāt—Bali Mahārāja tried to use; sarvam—all of them; tat—those same weapons; acchinat—cut to pieces; vibhuḥ—the great Indra.
Thereafter, one by one, Bali Mahārāja used a lance, prāsa, tomara, ṛṣṭis and other weapons, but whatever weapons he took up, Indra immediately cut them to pieces.
tataḥ prādurabhūc chailaḥ
sasarja—released; atha—now; āsurīm—demoniac; māyām—illusion; antardhāna—out of vision; gataḥ—having gone; asuraḥ—Bali Mahārāja; tataḥ—thereafter; prādurabhūt—there appeared; śailaḥ—a big mountain; sura-anīka-upari—above the heads of the soldiers of the demigods; prabho—O my lord.
My dear King, Bali Mahārāja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers.
tato nipetus taravo
tataḥ—from that great mountain; nipetuḥ—began to fall; taravaḥ—large trees; dahyamānāḥ—blazing in fire; dava-agninā—by the forest fire; śilāḥ—and stones; sa-ṭaṅka-śikharāḥ—having edges with points as sharp as stone picks; cūrṇayantyaḥ—smashing; dviṣat-balam—the strength of the enemies.
From that mountain fell trees blazing in a forest fire. Chips of stone, with sharp edges like picks, also fell and smashed the heads of the demigod soldiers.
mahā-uragāḥ—big serpents; samutpetuḥ—fell upon them; dandaśūkāḥ—other poisonous animals and insects; sa-vṛścikāḥ—with scorpions; siṁha—lions; vyāghra—tigers; varāhāḥ ca—and forest boars; mardayantaḥ—smashing; mahā-gajāḥ—great elephants.
Scorpions, large snakes and many other poisonous animals, as well as lions, tigers, boars and great elephants, all began falling upon the demigod soldiers, crushing everything.
yātudhānyaś ca śataśaḥ
chindhi bhindhīti vādinyas
tathā rakṣo-gaṇāḥ prabho
yātudhānyaḥ—carnivorous female demons; ca—and; śataśaḥ—hundreds upon hundreds; śūla-hastāḥ—every one of them with a trident in hand; vivāsasaḥ—completely naked; chindhi—cut to pieces; bhindhi—pierce; iti—thus; vādinyaḥ—talking; tathā—in that way; rakṣaḥ-gaṇāḥ—a band of Rākṣasas (a type of demon); prabho—O my King.
O my King, many hundreds of male and female carnivorous demons, completely naked and carrying tridents in their hands, then appeared, crying the slogans “Cut them to pieces! Pierce them!”
tato mahā-ghanā vyomni
aṅgārān mumucur vātair
tataḥ—thereafter; mahā-ghanāḥ—big clouds; vyomni—in the sky; gambhīra-paruṣa-svanāḥ—making very deep rumbling sounds; aṅgārān—embers; mumucuḥ—released; vātaiḥ—by the strong winds; āhatāḥ—harassed; stanayitnavaḥ—with the sound of thunder.
Fierce clouds, harassed by strong winds, then appeared in the sky. Rumbling very gravely with the sound of thunder, they began to shower live coals.
sṛṣṭo daityena sumahān
sṛṣṭaḥ—created; daityena—by the demon (Bali Mahārāja); su-mahān—very great, devastating; vahniḥ—a fire; śvasana-sārathiḥ—being carried by the blasting wind; sāṁvartakaḥ—the fire named Sāṁvartaka, which appears during the time of dissolution; iva—just like; ati—very much; ugraḥ—terrible; vibudha—of the demigods; dhvajinīm—the soldiers; adhāk—burned to ashes.
A great devastating fire created by Bali Mahārāja began burning all the soldiers of the demigods. This fire, accompanied by blasting winds, seemed as terrible as the Sāṁvartaka fire, which appears at the time of dissolution.
tataḥ samudra udvelaḥ
tataḥ—thereafter; samudraḥ—the sea; udvelaḥ—being agitated; sarvataḥ—everywhere; pratyadṛśyata—appeared before everyone’s vision; pracaṇḍa—fierce; vātaiḥ—by the winds; uddhūta—agitated; taraṅga—of the waves; āvarta—whirling water; bhīṣaṇaḥ—ferocious.
Thereafter, whirlpools and sea waves, agitated by fierce blasts of wind, appeared everywhere, before everyone’s vision, in a furious flood.
evaṁ daityair mahā-māyair
evam—thus; daityaiḥ—by the demons; mahā-māyaiḥ—who were expert in creating illusions; alakṣya-gatibhiḥ—but invisible; raṇe—in the fight; sṛjyamānāsu māyāsu—because of the creation of such an illusory atmosphere; viṣeduḥ—became morose; sura-sainikāḥ—the soldiers of the demigods.
While this magical atmosphere in the fight was being created by the invisible demons, who were expert in such illusions, the soldiers of the demigods became morose.
na tat-pratividhiṁ yatra
vidur indrādayo nṛpa
dhyātaḥ prādurabhūt tatra
na—not; tat-pratividhim—the counteraction of such an illusory atmosphere; yatra—wherein; viduḥ—could understand; indra-ādayaḥ—the demigods, headed by Indra; nṛpa—O King; dhyātaḥ—being meditated upon; prādurabhūt—appeared there; tatra—in that place; bhagavān—the Supreme Personality of Godhead; viśva-bhāvanaḥ—the creator of the universe.
O King, when the demigods could find no way to counteract the activities of the demons, they wholeheartedly meditated upon the Supreme Personality of Godhead, the creator of the universe, who then immediately appeared.
tataḥ—thereafter; suparṇa-aṁsa-kṛta-aṅghri-pallavaḥ—the Supreme Personality of Godhead, whose lotus feet spread over the two shoulders of Garuḍa; piśaṅga-vāsāḥ—whose dress is yellow; nava-kañja-locanaḥ—and whose eyes are just like the petals of a newly blossomed lotus; adṛśyata—became visible (in the presence of the demigods); aṣṭa-āyudha—equipped with eight kinds of weapons; bāhuḥ—arms; ullasat—brilliantly exhibiting; śrī—the goddess of fortune; kaustubha—the Kaustubha gem; anarghya—of incalculable value; kirīṭa—helmet; kuṇḍalaḥ—having earrings.
The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuḍa, spreading His lotus feet over Garuḍa’s shoulders. Dressed in yellow, decorated by the Kaustubha gem and the goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme Lord, holding various weapons in His eight hands, became visible to the demigods.
tasmin praviṣṭe ’sura-kūṭa-karmajā
māyā vineśur mahinā mahīyasaḥ
svapno yathā hi pratibodha āgate
tasmin praviṣṭe—upon the entrance of the Supreme Personality of Godhead; asura—of the demons; kūṭa-karma-jā—because of the illusory, magical activities; māyā—the false manifestations; vineśuḥ—were immediately curbed; mahinā—by the superior power; mahīyasaḥ—of the Supreme Personality of Godhead, who is greater than the greatest; svapnaḥ—dreams; yathā—as; hi—indeed; pratibodhe—when awakening; āgate—has arrived; hari-smṛtiḥ—remembrance of the Supreme Personality of Godhead; sarva-vipat—of all kinds of dangerous situations; vimokṣaṇam—immediately vanquishes.
As the dangers of a dream cease when the dreamer awakens, the illusions created by the jugglery of the demons were vanquished by the transcendental prowess of the Supreme Personality of Godhead as soon as He entered the battlefield. Indeed, simply by remembrance of the Supreme Personality of Godhead, one becomes free from all dangers.
dṛṣṭvā mṛdhe garuḍa-vāham ibhāri-vāha
āvidhya śūlam ahinod atha kālanemiḥ
tal līlayā garuḍa-mūrdhni patad gṛhītvā
tenāhanan nṛpa savāham ariṁ tryadhīśaḥ
dṛṣṭvā—seeing; mṛdhe—on the battlefield; garuḍa-vāham—the Supreme Personality of Godhead, carried by Garuḍa; ibhāri-vāhaḥ—the demon, who was carried by a big lion; āvidhya—whirling around; śūlam—trident; ahinot—discharged at him; atha—thus; kālanemiḥ—the demon Kālanemi; tat—such an attack by the demon against the Supreme Lord; līlayā—very easily; garuḍa-mūrdhni—on the head of His carrier, Garuḍa; patat—while falling down; gṛhītvā—after taking it immediately, without difficulty; tena—and by the same weapon; ahanat—killed; nṛpa—O King; sa-vāham—with his carrier; arim—the enemy; tri-adhīśaḥ—the Supreme Personality of Godhead, the proprietor of the three worlds.
O King, when the demon Kālanemi, who was carried by a lion, saw that the Supreme Personality of Godhead, carried by Garuḍa, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuḍa’s head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kālanemi, along with his carrier, the lion.
In this regard, Śrīla Madhvācārya says:
“Kālanemi and all the other demons were killed by the Supreme Personality of Godhead, Hari, and when Śukrācārya, their spiritual master, brought them back to life, they were again killed by the Supreme Personality of Godhead.”
mālī sumāly atibalau yudhi petatur yac-
cakreṇa kṛtta-śirasāv atha mālyavāṁs tam
āhatya tigma-gadayāhanad aṇḍajendraṁ
tāvac chiro ’cchinad arer nadato ’riṇādyaḥ
mālī sumālī—two demons named Mālī and Sumālī; ati-balau—very powerful; yudhi—on the battlefield; petatuḥ—fell down; yat-cakreṇa—by whose disc; kṛtta-śirasau—their heads having been cut off; atha—thereupon; mālyavān—Mālyavān; tam—the Supreme Personality of Godhead; āhatya—attacking; tigma-gadayā—with a very sharp club; ahanat—attempted to attack, kill; aṇḍa-ja-indram—Garuḍa, the king of all the birds, who are born from eggs; tāvat—at that time; śiraḥ—the head; acchinat—cut off; areḥ—of the enemy; nadataḥ—roaring like a lion; ariṇā—by the disc; ādyaḥ—the original Personality of Godhead.
Thereafter, two very powerful demons named Mālī and Sumālī were killed by the Supreme Lord, who severed their heads with His disc. Then Mālyavān, another demon, attacked the Lord. With his sharp club, the demon, who was roaring like a lion, attacked Garuḍa, the lord of the birds, who are born from eggs. But the Supreme Personality of Godhead, the original person, used His disc to cut off the head of that enemy also.
Thus end the Bhaktivedanta purports of the Eighth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Battle Between the Demigods and the Demons.”
Link to this page: https://prabhupadabooks.com/sb/8/10
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