VAISHAMPAYANA said:—After Nārāyana, on his being successful, had repaired to a house on the earth becoming his position, after the gods had incarnated their portions in the race of Bharata, after the portions of Dharma, Indra, Pavana, the celestial physicians the two Aswinis,
and the sun had descended on earth, after the priest, of the gods, had come down on earth, in a portion of his, after the eighth portion of Vasus had come down on earth, after the portion of Death, Kali had been on earth,
after the portion of Sukra, Varuna, Sankara, Mitra, Kuvera, Gandharvas, Uragas and Yakshas had come down earth Nārāda came out of a portion of Nārāyana's energy1 (1-6).
He was effulgent like fire, had eyes like the rising sun and had huge and all-spreading matted locks. He wore a raiment white like the rays of the moon and was adorned with golden ornaments (7).
He carried a big Vina2 like a female companion always confined in room, had an antelope skin thrown on his body and a sacred thread made of goll. With a staff and Kamandalu3 in his hands he appeared like second Sakra (8).
That great sage always used to pick up quarrels, was learned, well-read in Gandharva-Veda4 add was capable of deciphering the secret cause of dissensions in this world.
That Brahmana used to create enemies of his own accord and was like the second Kali himself. That great Muni was the first speaker in the land of gods and Gandharvas, was the chanter of the four Vedas and was the reciter of the first Rik.
That immortal sage Nārada, everranging in the region of Brahmā, with a depressed heart said to Vishnu in the midst of the assembled gods.
“O Nārāyana, useless have been the incarnations of the gods for the destruction of the kings (9-13).
O lord of the celestial region, thyself existing here, this dissension of the kings will be productive of no fruit. Methinks their work cannot be accomplished without Nārāyana's Yoga (14).
O god of gods, thou art wise and observant of the true essence of things. It has not been proper for thee to institute such a work for the earth (15).
Thou art the vision of the eyes and the lord of the powerful. Thou art the foremost of the Yogins and the refuge of all (16).
Beholding the incarnation of the gods on earth why didst not thou send, first of all, a portion of thy energy to relieve the earth of her burden ? (17).
Making thee their help, and being identical with and guided by thee all the gods will swim on this earth from one action to another (18).
I have therefore hastened to the presence of these assembled gods to send thee, O Vishnu; hear the reason thereof (19).
O Nārāyana, hear of the movements of those Daityas who, amongst many that had been slain by thee in the war of which Tārakā was the root, have gone to the face of the earth (20).
There is a delightful city on the face of the earth by name Mathurā. It is situate on the bank of Yamunā and abounds in many prosperous, villages. There was a great Dānava, irrepressible in battle, by name Madhu. He was highly powerful and a terror to all creatures (21–22).
There was a vast and dreadful forest by name Madhu abounding in huge trees where he used to live formerly (23).
The great Dānava Lavana was Madhu's son. He was gifted with profuse strength and was a terror to all creatures (24).
Sporting there for many years, that Dānava, elated with pride, terrorized all the gods and others (26).
When the pious son of Dasharatha, Rāma, a terror to the Rākshasas, was ruling in Ayodhya, that Dānava, eulogised by all the Daityas, repaired to a dreadful forest.
Lavana despatched to Rāma, a harsh-speeched emissary. He said “O Rāma, I am living near your territory. The Dānava Lavana is your enemy. The kings do not wish to have a powerful enemy (26–28).
A king, who seeks the well-being of his subjects, observes his royal duties and wishes to multiply his territories and riches, should always defeat his enemies (29).
That king, desirous of pleasing his subjects, who has his hairs wet with the water of installation,5 should first of all conquer his senses, for mastery over senses is the sure victory (30).
The king, who wishes to keep his position always intact and strong, should instruct his men in moral laws for there is no other preceptor like him to the people (31).
If when placed in the midst of dangers and vices, an intelligent king strengthens himself by his army he is not to entertainany fear of his enemies (32).
All men are killed by their senses, the powerful enemies born with them. An impatient king is slain by the false notion of good done to them by their enemies (33).
On account of your wife, you have, out of foolish attachment, killed Rāvana with his army. I do not consider that sinful action of yours as great and becoming (34).
Living in a forest and observing a vow you have killed a mean Rākshasa. Such a conduct is not seen in the pious (35).
Virtue, begotten of forbearance, takes the pious to an auspicious and righteous station. Out of ignorance you have killed Rāvana and honoured the forest ranging Vanaras6 (36).
Indeed Rāvana is blessed, since you, while observing a vow, killed him in battle for your wife, in pursance of the conduct of ordinary men (37).
That wicked-minded Rāvana, who has not controlled his senses. has been killed by you in battle. You are therefore capable of fighting. Come and fight with me to-day” (38).
Hearing those words of that harsh-speeched emissary, Rāma, out of forbearance, smilingly said to him:—“O Emissary, what you have said, out of honor to that night-ranger, is unfair, since you have been blaming me and considering yourself at ease (39–40).
What is there to blame, if, wending the ways of righteousness, I have been stupified, if Rāvana has been slain and my wife has been carried away (41).
The virtuous, always following the ways of morality, do not blame others even with their words. As the God is always awake for the pious, He is equally so for the wicked (42).
You have done what is the duty of a messenger. Go now and make no delay. Persons like me do not hurt the mean who are fond of making too much of themselves (43).
Here is my younger brother Satrughna, the repressor of enemies in battle. He will wait for that wicked-minded demon (44).”
Thus addressed by Rāma and commanded by that king that messenger set out with Satrughna. Ascending upon a quick-coursing car, Sumitra's son Satrughna repaired to the huge forest of Madhu and desirous of entering into a battle pitched a tent there (45–46).
Thereupon hearing the words of that messenger the demon Lavana was beside himself with anger. Leaving behind the Madhu forest he started for battle. Then there took place a terrible encounter between Satrughna and Lavana.
They were both heroic and mighty bowmen. Both of them struck each other with sharpened arrows. None of them fled back from the battle-field and none of them felt himself tired (47-49).
Thereupon greatly assailed in battle by Satrughna's shafts the Dānava Lavana met with discomfiture for he had not his mace with him (50).
Afterwards taking up a celestial Sankhusha, that was given to him as a boon and was capable of grinding all creatures, Lavana began to shout in the battle (51).
He caught of hold Satrughna's turban with it and began to draw in Rāghava's younger brother (52).
Thereat taking up a most excellent dagger having a golden handle Satrughna cut off with it Lavana's head in that great battle (52).
Having slain that demon Lavana in battle, that heroic son of Sumitra, who gives delight to his friends, cleared off his forest with his weapons (54).
Having cleared that forest that pious son of Sumitrā, Satrughna, built a city there for the well-being of that province and desired to live there.
Having killed, in the days of yore,the demon Lavana in Mudhu forest Setrughna built a city there by name Mathurā(55–56).
That great city was adorned with walls, gate ways and doors. It contained many villages, high buildings and gardens. Its boundaries were well laid and it was beautifully built.
The walls were very high. The ditches were like the ornament that a woman uses round her waist. The buildings, made of stone and bricks, were like Keyuras. Beautiful palaces were like the ear-rings.
The well-protected gates were like the veils and the prominades were like smiles. It contained many healthy heroes, elephants, horses and cars.
It resembled a crescent and was situate on the bank of Yamuna. It contained beautiful markets and was proud of her collection of jems. The fields there were full of corns.
The king of gods (Indra) used to pour showers in proper season. Men and women there were always delightful. The highly powerful king Surasena, born in the race of Bhojas, reigned there. He was powerful like Mahāsena and was celebrated by the name of Ugrasena (57–63).
“He whom thou hast killed, O Vishnu, is his son. The Daitya, by name Kālanemi, whom thou dist slay in the battle of which Tāraka was the root, is born as Kansa, and is the scion of the Bhoja race. That king, who treads like a lion, is celebrated in the world (64–65).
He is a terror to all the kings of the world and a dread to all creatures. He is always beyond the path of righteousness (66).
He is highly persevering and ruthless. He is so very haughty to his subjects that seeing him their hairs stand erect (67).
He never observes his royal duties and is never a source of pleasure to his own men. He never does any good to his kingdom and behaves always like a tyrant (68).
He, who was vanquished by thee in Tāraka battle, is now born as Kansa in the Bhoja race. That one, living on meat, is oppressing all the worlds, with his demonaic heart (69).
He, who was like a horse and known by the name, Hayagriva, is born as Keshi the youngest brother of Kansa (70).
That wicked bodiless demon with manes, neighing like a horse, is now living alone in Vrindāvana. He lives on human flesh (71).
Bali's son Aristha is born as the great Asura Kakudmi, capable of assuming forms of his own accord. Adopting the form of a bull he has become an enemy of the kine (72).
Diti's son Ristha, the foremost of Danavas, is born as Kansa's elephant (73).
That dreadful demon Lamva is born as Pralamva. He is living under a fig-tree by name Bhandara (74).
That demon, who was known by the name of Khara, is born as the dreadful Asura Dhanuka. Living in the forest of palm-trees he is making a havoc of creatures (75).
Those two foremost of Danavas, by name Varaha and Kishora, have been born as wrestlers Chanuka and Musthika who are always at the arena (76).
Those two Danavas Maya and Tara, who were like death even to the demons, are now living inthe city of Bhumi's son Naraka, by name Prāgyotish (77).
O Nārāyana, thou didst slay all these Danavas and divest them of their forms. Assuming human bodies they are now oppressing the people of the world (78).
They oppose the chanting of thy name and destroy thy votaries. By thy favour only they will meet with destruction (79).
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 (80).
O Sridhar, thou dost slay the wicked Dānavas; none else can accomplish their destruction. The Daityas, who are sent away from heaven, find refuge on earth (81).
O Keshava, thou being awake, it is difficult for that demon to go again to heaven, who, on his being slain in the celestial region, again rises up assuming a human body (82).
Therefore, O Nārāyana, do thou come to the world. We are also descending on earth. Do thou create your own self for the destruction of Dānavas (83).
The forms of thine, which are not manifest, are both visible and invisible to the celestials. In those forms, the gods, created by thee, shall descend on earth (84).
O Vishnu, when thou shalt come down on earth, Kansa will not be able to reign and the object, for which the earth has come, will also be accomplished (85).
Thou art the preceptor of all works in the land of Bharata, thou art the eye of all and the supreme refuge. Therefore, O Hrishikesha do thou come on earth and slay those wicked Dānavas (86).
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