Chapter 16 - Tāraka and Devendra Prepare for War

[Sanskrit text for this chapter is available]

Tāraka said:

1-2. Deluded by the kingdom that resembles a water bubble, by women, by dice and by drinks, a man abandons (i.e. wastes) his manliness even after taking birth here. There is no doubt about this that his life is useless to the end of the Kalpa.

3. A man who does not fulfil the desire of his mother and father, who does not make his kinsmen free from grief or who does not earn excellent fame and honour, is (no better than) a dead man in this world, though he might have been born (i.e. though he is alive).

4. Hence, for the conquest of the chiefs of immortal ones (Devas) and for taking away the royal glory of the three worlds immediately, let my chariot of eight wheels be yoked and my array consisting of multitudes of invincible Daityas be got ready.

5-6. Let my banner with golden staff and silken cloth (be made ready). Let my umbrella fitted with clusters of pearls be kept ready. Today I shall untie the braided and ornamented tresses of the celestial women in the same manner as a monkey (i.e. Devendra in the form of a monkey) who did the same to ray mother. I shall be a Tāraka (‘Saviour’) unto her truly (i.e. in the real sense of the term).

Nārada said:

7. On hearing the words of Tāraka, a Dānava named Grasana, who was the Commander-in-chief of the king of Daityas, did so without any delay.

8. Sounding the war-drum majestically, he hurriedly summoned all the Daityas together and got ready the chariot of the intelligent king of Daityas.

9. He got the chariot yoked with a thousand Garuḍas who were comparable to the Garuḍa in lustre. They were indeed the sons of Suparṇa (i.e. Garuḍa), who were stationed in the caves of Meru.

10. The king of Daityas conquered them and made them his vehicles. That chariot had eight times eight (i.e. sixty-four) wheels. It extended to four Yojanas.

11. It had been equipped with many sports-apartments. It was very charming due to vocal and instrumental music. When it was (finally) fitted, it appeared to be like a Gandharva city.

12. Ten Daityas of fierce exploits came there, each accompanied by a crore of followers. There were many others too (ready) for war.

13-15a. Their leader was Jaṃbha. Kujaṃbha was next to him. The others were Mahiṣa, Kuñjara, Meṣa, Kālanemi, Nimi, Mathana, Jaṃbhaka and Śuṃbha. Thus there were ten great Daityas as their chiefs. All the leading Daityas had huge mountain-like bodies and were very fierce in exploits. They had different kinds of weapons. They were masters of various kinds of weapons and missiles.

15b-16. The flagstaff of Tāraka was highly terrifying with its many forms. Sometimes it appeared like a terrible Rākṣasa; in some places like Piśāca, crow and vulture. Thus that flagstaff was seen as one of various forms.

17-18. Grasana, the Commander-in-chief, shone with the emblem of a crocodile on his flag.

The face of Piśāca was the emblem of Jaṃbha. It was made of iron. There was the symbol of donkey shaking its tail on the flag of Kujaṃbha.

A lustrous golden figure of jackal shone as the emblem of Mahiṣa.

19-20. Vulture was the emblem of Kuñjara, that of Meṣa was Rākṣasa. Mahākāla was the emblem of Kālanemi; big whale was the emblem of Nimi; that of Mathana Rākṣasī and that of Jaṃbhaka was crow. Big wolf was the symbol of Śuṃbha. Such were the flags that shone.

21-23. The emblems (on the flags) of others were of various sizes and designs.

The chariot of Grasana was fitted with a hundred swift-footed tigers with gold necklaces and it shone. It had the loud sound of great clouds. A hundred lions were yoked to the chariot of Jaṃbha.

The chariot of Kujaṃbha was fitted with donkeys having the faces of Piśācas; that of Mahiṣa with as many camels and that of Gaja was fitted with as many horses.

24-26. The chariot of Meṣa was fitted with terrible panthers; that of Kālanemi with elephants.

Nimi was seated on a mountain supported by four elephants which resembled huge clouds, which had the fragrance (of ichor) and each of which had four curved teeth.

The great Daitya named Mathana shone on a black horse a hundred Hastas long, which had golden ornaments, which had been rendered splendid by a cluster of white chowries and which had a flower garland (round its neck). He had a noose in his hand.

27. Jaṃbhaka had mounted a camel that had a necklace of tinkling bells. The Dānava named Śuṃbha was riding on a great cloud named Kālamuñca (‘showering at the proper time’).

28-30. Other Dānava warriors had different kinds of vehicles and weapons. They had fierce armours of variegated (colours and shapes). They were adorned with ear-rings and turbans. They had different kinds of upper garments, garlands and ornaments. They had smeared different kinds of unguents and sweet scents. They were being eulogized by hundreds of bards and panegyrists. Great and powerful warriors went ahead with different retinues to the accompaniment of different kinds of musical instruments. In that army there were many warriors and soldiers engrossed in (listening to) various kinds of heroic stories.

31. That army of the lion among Daityas was seen to be terrible in its form. The dust particles of the ground embraced (i.e. covered) the horses, the chariots and the foot soldiers.

32. The infuriated lord of Daityas seated in his great chariot with his ten (assistant) Daityas, shone like the great Lord with ten arms actively inclined to destroy the universe. He marched towards the Suras.

33. In the meantime, on seeing that army of the Dānavas, the Wind-god, the messenger of Devas, went to the heavenly abode of Suras in order to report (it) to Indra.

34. After going to the divine assembly of the noble-souled Mahendra, he reported the matter on hand in the presence of the Devas.

35. On hearing that, the highly intelligent king of Devas shut eyes (to consider the gravity of the report) and at the proper time spoke these words to Bṛhaspati:

Indra said:

36. A great clash of Devas with Dānavas is imminent. In this context tell me what should be done. Advise the means based and developed on good policy.

37. On hearing these words of Mahendra, the lord of words, the liberal-minded Bṛhaspati of exalted magnificence replied:

Bṛhaspati said:

38. O most excellent one among Suras, in the case of those who wish to secure victory over the army consisting of four units, it is declared (by Śāstras) that the policy of great prudence begins with Sāman (‘peace’). This is the eternal position.

39. Sāman (‘peaceful negotiations’), Dāna (‘gift or bribe’), Bheda (‘sowing dissensions in the enemy’s party’) and the fourth one Daṇḍa (‘punishment, actual attack’)—these expedients as a wies policy are to be employed one by one at the proper time and place.

40. The decisive conclusion (in this matter) is that Sāman should be employed in regard to noble persons of good quality; Dāna should be employed in regard to greedy persons and Bheda in regard to persons who are frightened and those who doubt and hesitate.

41. Daṇḍa should be used always in the case of vicious persons. Sāman has no place in regard to the vicious Daityas because they are devoid of good qualities.

42. What have they to do with wealth and glory, since they are in affluent condition? They are considered to be Abhedyas (i.e. above sowing of dissension) even by god Brahmā on account of their class character (i.e. generic affinity or sense of community).

43-44. The only expedient, if you please, to use in this case is Daṇḍa. A wicked man is never capable of becoming a good man.

Whether he is fondled or protected well, he never leaves off his natural characteristics. It is thus that my intellect thinks. You can do whatever you decide.

45. On being told thus, the Thousand-eyed Lord said: “It is like this alone”. After pondering over what should be done, he addressed the assembly of the immortal ones:

46-48. “O dwellers of heaven, listen to my words with respect. All of you are partakers of your share in the sacrifices. You are the persons liked by good people, and are of the Sāttvika type. You abide by your own respective positions and are always engaged in protecting the universe. For some reason the lords of Dānavas harass you. Sāman and other expedients are not applicable in their case. Let Daṇḍa alone be employed.

49. Let the mind and the intellect be directed towards war. Let the army be gathered together. Let the weapons be invoked. Let the deities of the weapons be worshipped.”

50-52. On being thus addressed, those who were prominent among Devas got themselves accoutred and decorating themselves with gold, (they became) ready with ten thousand horses. “Let my Amaras (Devas) equip and deploy their vehicles and aerial cars. O Devas, start (march) immediately after appointing Yama as the Commander-in-chief. You all possess many wonderful qualities and are unvanquishable to Devas and Dānavas.” The chariot of Mahendra, got properly yoked by Mātali, was also seen.

53. Mounted on a buffalo, Yama occupied a place in the front line of the array. He was surrounded on all sides by groups having fierce tinkling bells.

54. Hutāśa (the Fire-god) was seated on a ram with a javelin in his hand. He had filled the whole sky with bright flames, as at the time of the Kalpa period (i.e. end of the world).

55. Pavana (the Wind-god) was seated on a great bear with a goad in his hand. His terrific speed then was extremely enhanced. He was (also) seen in the front line of the army.

56. The Lord of waters himself was seated on a big serpent. The hero holding a great noose was present in the army.

57. Dhanādhyakṣa (Kubera) moved about in a divine chariot to which men had been yoked. He had an iron club in his hand in the battlefield. He roared like a great lion.

58. Nirṛti, the lord of Rākṣasas, was seen in a chariot fitted with horses having the faces of Rākṣasas. He had a bow (in his hand). He was seen surrounded by groups of Rākṣasas. He had a loud sound.

59. The Moon-god, the Sun-god, Aśvins, Vasus, the deities called Sādhyas, Viśvedevas and Rudras—all stood ready for the battle.

60. Gandharvas were seen with Viśvāvasu at the head. They had golden stools and gold-embroidered upper garments. Their armours, weapons and emblems were of various colours and sizes.

61. Similarly, the Rākṣasas of red hair were seen with vulture as their emblem on their flags. They had red upper garments and iron ornaments without any impurities.

62. Crores of Yakṣas beginning with Maṇibhadra were seen clad in black garments. They were great warriors with terrible Aśanis (‘thunderbolts’) in their hands.

63. Terrible Piśācas (ghosts) shone there with copper (covered) flag-staffs with owl as the emblem. Panther skin constituted their garments. They had great impetuosity and energy.

64. Similarly Kinnaras stood there (ready for) battle with white garments and white silk banner. Most of them had elephants in rut for their vehicles.

65. The gentle flag of the Lord of the Ocean shone with a swan for its emblem. It was beautified with clusters of pearls and had the lustre of a (pearl) necklace.

66. The lofty flagstaff of Dhanada (Kubera) with its pinnacle made of the great precious stone, ruby, appeared as though it was desirous of going into the sky.

67. The great flagstaff of Yama was made of black iron. Crow was its emblem. On the flag of the Lord of Rākṣasas (i.e. Nirṛti) was the face of a ghost.

68. The Moon-god and the Sun-god of unmeasured splendour had respectively gold and lion for their emblems.

The flag of Aśvins had the emblem of pitcher of variegated colours.

69. Elephant in golden (lines) adorned with precious gems was the emblem on the flag of Indra. It was fixed along with white chowries.

70-74. The flags of others too of various forms shone in the battle. That army of the king of Devas including Serpents, Yakṣas, Gandharvas, Nāgas and the Night-walkers appeared very invincible. The groups of different Devas numbered thirty-three crores. The enemy of Pāka (i.e. Indra) was seated on his elephant Airāvata. It had the lustre (and the height) of the Himālaya mountain. It had white chowries on its ears. It had a beautiful and pure garland of golden lotuses. There was fascinating and brilliant saffron mark. It sportingly trumpeted from the cheek(?) Indra was seated on it. The extremely powerful Lord had garments of exceptional beauty and very many varieties of colours. He was adorned with a vast canopy above with diamonds studded (therein).

He had armlets fitted on either arm. He had a thousand eyes. He was panegyrized by thousand of bards and panegyrists. Thus Indra appeared splendid in heaven.