Chapter
XLVII
Early the
next morning, Súryaprabha set out from the hermitage of Sumeru with his forces
to conquer Śrutaśarman. And arriving near the mountain of Trikúṭa his dwelling
place, he encamped, driving away the enemies’ army with his own force, which
was established there. And while he was encamped there with Sumeru, Maya, and
others, and was in the hall of council, an ambassador came from the lord of
Trikúṭa. And when he came, he said to Sumeru the Vidyádhara prince; “The king,
the father of Śrutaśarman, sends you this message. ‘We have never entertained
you, as you were far off; now you have arrived in our territory with guests, so
now we will shew you appropriate hospitality.’” When Sumeru heard this
scoffingly ambiguous message, he said in answer: “Bravo! you will not get
another guest such a fit object of hospitality as we are. Hospitality will not
bear its fruit in the next world, its fruit is in this. So here we are,
entertain us.” When Sumeru said this, the ambassador returned to his master as
he came.
Then
Súryaprabha and the others, established upon an elevated place, surveyed their
armies encamped separately. Then Sunítha said to his father-in-law the Asura
Maya: “Explain to me the arrangement of the warriors in our army.” Then that
all-knowing prince of the Dánavas said, “I will do so, listen;” and pointing
them out with his finger, he began to say—“These kings Subáhu, Nirgháta, Mushṭika,
and Gohara, and Pralamba, and Pramátha, and Kankaṭa, and Pingala, and Vasudatta
and others, are considered half-power warriors. And Ankurin, and Suviśála, and
Daṇḍin, and Bhúshaṇa, and Somila, and Unmattaka, and Devaśarman, and Pitṛiśarman,
and Kumáraka, and Haridatta and others are all full-power warriors. And
Prakampana, and Darpita, and Kumbhíra, and Mátṛipálita, and Mahábhaṭa, and
Vírasvámin, and Surádhara, and Bháṇḍíra, and Sinhadatta and Guṇavarman, with Kíṭaka
and Bhíma and Bhayankara, these are all warriors of double power. And
Virochana, and Vírasena, and Yajnasena, and Khujjara, and Indravarman, and
Śevaraka, and Krúrakarman, and Nirásaka, these princes are of triple power, my
son. And Suśarman, and Báhuśálin, and Viśákha, and Krodhana, and Prachaṇḍa,—these
princes are warriors of fourfold power. And Junjarin, and Víraśarman, and
Pravíravara, and Supratijna and Maráráma, and Chaṇḍadanta, and Jálika, and the
three, Sinhabhaṭa, Vyághrabhaṭa, and Śatrubhaṭa, these kings and princes are
warriors of fivefold power. But this prince Ugravarman is a warrior of sixfold
power. And the prince Viśoka, and Sutantu, and Sugama, and Narendraśarman are
considered warriors of sevenfold power. And this king Sahasráyu is a great
warrior. But this Śatáníka is lord of a host of great warriors. And Subhása,
Harsha, and Vimala, the companions of Súryaprabha, Mahábuddhi and Achalabuddhi,
Priyankara and Śubhankara are great warriors, as also Yajnaruchi and
Dharmaruchi. But Viśvaruchi, and Bhása, and Siddhártha, these three ministers
of Súryaprabha, are chiefs of hosts of great warriors. And his ministers
Prahasta and Mahártha are leaders of hosts of transcendent warriors. And Prajnáḍhya
and Sthirabuddhi are leaders of hosts of hosts of warriors; and the Dánava
Sarvadamana, and Pramathana here, and Dhúmaketu, and Pravahana, and
Vajrapanjara, and Kálachakra, and Marudvega are leaders of warriors and
transcendent warriors. Prakampana and Sinhanáda are leaders of hosts of leaders
of hosts of warriors. And Mahámáya, and Kámbalika, and Kálakampana here, and
Prahṛishtaroman, these four lords of the Asuras, are kings over chiefs of hosts
of transcendent warriors. And this Prabhása, the general of the army, who is
equal to Súryaprabha, and this son of Sumeru, Kunjarakumára, these two are
leaders of hosts of chiefs of hosts of great warriors. Such heroes are there in
our army, and others besides, girt with their followers. There are more in the
hostile army, but Śiva being well disposed towards us, they will not be able to
resist our host.
While the
Asura Maya was saying this to Sunítha, another ambassador came from the father
of Śrutaśarman, and said thus to him; “The king of Trikúṭa sends this message
to you; ‘This is a great feast for heroes—the feast, which goes by the name of
battle. This ground is narrow for it, therefore let us leave it, and go to a
place named Kalápagráma, where there is a wide space.’” When Sunítha and the
other chiefs with their soldiers heard this, they agreed, and all of them went
with Súryaprabha to Kalápagráma. And Śrutaśarman and his partizans also, eager
for battle, went to that same place, surrounded with the hosts of the
Vidyádharas. When Súryaprabha and his chiefs saw elephants in the army of
Śrutaśarman, they summoned their contingent of elephants, which was conveyed in
the chariot that flew through the air. Then Dámodara, that excellent
Vidyádhara, drew up his army in the form of a large needle; Śrutaśarman himself
took up his position on the flank with his ministers, and Dámodara was in
front, and other great warriors in other places. And Prabhása, the leader of
Súryaprabha’s army, arranged it in the form of a crescent; he himself was in
the centre, and Kunjarakumára and Prahasta at the two horns; and Súryaprabha,
and Sunítha and the other chiefs, all remained in the rear. And Sumeru with
Suvásakumára stood near him. Thereupon the war-drums were beaten in both
armies.
And in the
meanwhile the heaven was filled with the gods, come to see the battle, together
with Indra, and the Lokapálas, and the Apsarases. And Śiva, the lord of all,
came there with Párvatí, followed by deities, and the Gaṇas, and demons, and
the mothers. And holy Brahmá came accompanied by the Vedas incarnate in bodily
form, beginning with the Gáyatrí, and the Śástras and all the great Ṛishis. And
the god Vishṇu came, riding on the king of birds, bearing his weapon the
discus, accompanied by goddesses, of whom the goddesses of Fortune, Glory, and
Victory were the chief. And Kaśyapa came with his wives, and the Ádityas and
the Vasus, and the chiefs of the Yakshas, Rákshasas and snakes, and also the
Asuras with Prahláda at their head. The sky was obscured with them, and the
battle of those two armies began, terrible with the clashing of weapons,
accompanied with loud shouts. The whole heaven was darkened by the dense cloud
of arrows, through which the flashes, made by the arrows striking against one
another, played like lightning, and rivers of blood flowed, swollen with the
gore of many elephants and horses wounded with weapons, in which the bodies of
heroes moved like alligators. That battle gave great delight to heroes,
jackals, and goblins, that danced, waded, and shouted in blood.
When the
confused mêlée, in which countless soldiers fell, had abated, Súryaprabha, and
the other chiefs, gradually began to perceive the distinction between their own
army and that of the enemy, and heard in order from Sumeru the names and
lineage of the chiefs fighting in front of the enemies’ host. Then first took
place a single combat between king Subáhu and a chief of the Vidyádharas, named
Aṭṭahása. Subáhu fought a long time, until Aṭṭahása, after riddling him with
arrows, cut off his head with a crescent-headed shaft. When Mushṭika saw that
Subáhu was slain, he rushed forward in wrath; he too fell smitten by Aṭṭahása
with an arrow in the heart. When Mushṭika was slain, a king named Pralamba in
wrath rushed on, and attacked Aṭṭahása with showers of arrows, but Aṭṭahása
slew his retainers, and striking the hero Pralamba with an arrow in a mortal
place, laid him low on the seat of his chariot. A king named Mohana, when he
saw Pralamba dead, engaged with Aṭṭahása and smote him with arrows. Then Aṭṭahása
cut his bow and slew his charioteer, and laid him low, slain with a terrific
blow. When the host of Śrutaśarman saw that the dexterous Aṭṭahása had slain
those four warriors, expecting the victory, they shouted for joy. When Harsha,
the companion of Súryaprabha, saw that, he was wroth, and with his followers
attacked Aṭṭahása and his followers; and with shafts he repelled his shafts,
and he slew his followers, and killed his charioteer, and two or three times
cut his bow and his banner, and at last he cleft asunder his head with his
arrows, so that he fell from his chariot on the earth, pouring forth a stream
of blood. When Aṭṭahása was slain, there was such a panic in the battle, that
in a moment only half the two armies remained. Horses, elephants and footmen
fell down there slain, and only the trunks of slaughtered men remained standing
in the van of battle.
Then a
chief of the Vidyádharas, named Vikṛitadanshṭra, angry at the slaughter of Aṭṭahása,
showered arrows upon Harsha. But Harsha repelled his arrows, struck down his
chariot-horses, and his banner and his charioteer, and cut off his head with
its trembling earrings. But when Vikṛitadanshṭra was killed, a Vidyádhara king,
named Chakravála, in wrath attacked Harsha; he slew Harsha still fighting on,
though fatigued with combat, after his bow had been frequently cut asunder, and
his other weapons damaged. Angry at that, king Pramátha attacked him, and he
too was slain by that Chakravála in fight. In the same way four other
distinguished kings, who attacked him one by one, were slain one after another
by that Chakravála, namely, Kankaṭa, and Viśála, and Prachaṇḍa and Ankurin.
When king Nirgháta saw that, he was wroth, and attacked Chakravála, and those
two, Chakravála and Nirgháta, fought for a long time, and at last they broke
one another’s chariots to pieces, and so became infantry soldiers, and the two,
rushing furiously together, armed with sword and discus, cleft with
sword-strokes one another’s heads, and fell dead on the earth. Then the two
armies were dispirited, seeing those two warriors dead, but nevertheless a king
of the Vidyádharas, named Kálakampana, stepped forward to the front of the
fight. And a prince, named Prakampana, attacked him, but he was in a moment
struck down by that Kálakampana. When he was struck down, five other warriors
attacked Kálakampana, namely Jálika, and Chaṇḍadatta, and Gopaka, and Somila,
and Pitṛiśarman; all these let fly arrows at him at the same time. But
Kálakampana deprived all five of their chariots, and slew them at the same
time, piercing the five with five arrows in the heart. That made the
Vidyádharas shout for joy, and the men and Asuras despond. Then four other
warriors rushed upon him at the same time, Unmattaka and Praśasta, Vilambaka
and Dhurandhara; Kálakampana slew them all easily, in the same way he killed
six other warriors that ran towards him, Tejika, and Geyika, and Vegila, and
Śákhila, and Bhadrankara and Daṇḍin, great warriors with many followers. And
again he slew five others that met him in fight, Bhíma, Bhíshaṇa, Kumbhíra,
Vikaṭa, and Vilochana. And a king, named Sugaṇa, when he saw the havoc that
Kálakampana had made in the battle, ran to meet him. Kálakampana fought with
him until both had their horses and charioteers killed, and were compelled to
abandon their chariots; then Kálakampana, reduced to fight on foot, laid Sugaṇa,
who was also fighting on foot, low on the earth with a sword-cut. Then the sun,
having beheld that surprising struggle of Vidyádharas with men, went grieved to
rest. Not only did the field of battle become red, filled with streaming blood,
but the heaven also became red, when evening set her foot-prints there. Then
the corpses and demons began their evening dance, and both armies, stopping the
battle, went to their camps. In the army of Śrutaśarman were slain that day
three heroes, but thirty-three distinguished heroes were slain in the army of
Súryaprabha.
Then
Súryaprabha, grieved at the slaughter of his kinsmen and friends, spent that
night apart from his wives. And eager for the fight, he passed that night in
various military discussions with his ministers, without going to sleep. And
his wives, grieved on account of the slaughter of their relations, met together
in one place that night, having come for the sake of mutual condolence. But
even on that melancholy occasion they indulged in miscellaneous conversation;
there is no occasion on which women are not irrelevant in their talk. In the
course of this conversation, one princess said—“It is wonderful! How comes it
that to-night our husband has gone to sleep without any of his wives?” Hearing
that, another said—“Our husband is to-day grieved on account of the slaughter
of his followers in battle, so how can he take any pleasure in the society of
women?” Then another said, “If he were to obtain a new beauty, he would that
instant forget his grief.” Then another said—“Do not say so; although he is
devoted to the fair sex, he would not behave in this way on such a sad
occasion.” While they were thus speaking, one said with wonder; “Tell me why
our husband is so devoted to women, that, though he has carried off many wives,
he is perpetually marrying new princesses and is never satisfied.” One of the
wives, a clever woman of the name of Manovatí, said when she heard this,—“Hear
why kings have many loves. The good qualities of lovely women are different,
varying with their native land, their beauty, their age, their gestures, and
their accomplishments, no one woman possesses all good qualities. The women of
Karṇáṭa, of Láṭa, of Sauráshṭra and Madhyadeśa, please by the peculiar
behaviour of their various countries. Some fair ones captivate by their faces
like an autumn moon, others by their breasts full and firm like golden ewers,
and others by their limbs, charming from their beauty. One has limbs yellow as
gold, another is dark like a priyangu, another, being red and white, captivates
the eyes as soon as seen. One is of budding beauty, another of full-developed
youth, another is agreeable on account of her maturity, and distinguished by
increasing coquetry. One looks lovely when smiling, another is charming even in
anger, another charms with gait resembling that of an elephant, another with
swan-like motion. One, when she prattles, irrigates the ears with nectar;
another is naturally beautiful, when she looks at one with graceful contraction
of the eyebrows. One charms by dancing, another pleases by singing, and another
fair one attracts by being able to play on the lyre and other instruments. One
is distinguished for good temper, another is remarkable for artfulness; another
enjoys good fortune from being able to understand her husband’s mind. But, to
sum up, others possess other particular merits; so every lovely woman has some
peculiar good point, but of all the women in the three worlds none possesses
all possible virtues. So kings, having made up their minds to experience all
kinds of fascinations, though they have captured many wives for themselves, are
forever seizing new ones. But the truly noble never, under any circumstances,
desire the wives of others. So this is not our husband’s fault, and we cannot
be jealous.” When the head-wives of Súryaprabha, beginning with Madanasená, had
been addressed in this style by Manovatí, they made one after another remarks
to the same effect. Then, in their merriment, they laid aside all the ties of
reserve, and began to tell one another all kinds of secrets. For unfortunately
there is nothing which women will not let out, when they are met together in
social intercourse, and their minds are interested in the course of the
conversation. At last that long conversation of theirs was somehow or other
brought to an end, and in course of time the night passed away, during which
Súryaprabha was longing to conquer the host of his enemies, for he was alone,
intently waiting for the time when the darkness should depart.
0 Comments
If you have any Misunderstanding Please let me know