गिरिवर्षणम् अम्बुवर्षणं विविधोग्रायुधवर्षणं तथा । विषमाशनिवर्षणं च ते शमम् अन्योऽन्यम् अथाग्निवर्षणम्
There was a rain of mountains, a rain of water, and likewise a rain of fierce and varied weapons; there was also a rain of uneven stones, and then a rain of fire upon each other.
अनयन् नयमार्गकोविदा दलिताशेषगिरीन्द्रभित्तयः । ससृजुश् च समं समन्ततः ककुबङ्गेष्व् इव पुष्पवर्षणम्
Those skilled in the ways of battle, having shattered the walls of all great mountains, unleashed everywhere at once a shower of flowers, as if on the branches of the quarters.
देवासुरास् सरससङ्गरसम्भ्रमार्ता अन्योऽन्यम् अङ्गदलनाकुलहेतिहस्ताः । दामेन्द्रडिम्बदहनाः पृथुपीठपीठैः कीर्णासृजो नभसि बभ्रमुर् आक्षिपन्तः
Gods and demons, agitated by the tumult of battle, with arms wielding weapons in confusion as they struck one another, their bodies blazing with the fire of Indra's thunder, and seated on vast thrones, wandered the sky, scattering streams of blood.
छिन्नैश् शिरःकरभुजोरुभरैर् भ्रमद्भिर् आकाशकोशशलभैर् अशिवैस् तदानीम् । आसीज् जगज्जठरम् अभ्रवरैर् इवोग्रैर् आभास्करं स्थगितदिक्तटशैलजालम्
At that time, the world’s belly was filled with severed heads, hands, arms, and thighs, whirling like ominous locusts in the sky, and with dense clouds, fierce as mountains, blocking the sun and the mountain ranges at the edges of the quarters.
मत्तानलं क्षुब्धजलानिलार्कं दलद्वनं शीर्णसुरासुरौघम् । ब्रह्माण्डम् आखण्डितकुड्यकोणम् अकालकल्पान्तकरालम् आसीत्
The universe became dreadful as at the end of time, with wild fire, agitated water, wind, and sun, forests torn apart, hosts of gods and demons destroyed, and the walls and corners of the cosmic egg unbroken.
भ्रान्तं भृशं भ्रमितदिक्तटम् अद्रिकूटैर् आत्मप्रमाणघनहेतिहतै रणद्भिः । कूजद्भिर् आर्तिभिर् इवोग्रगुहौघवातैः क्रन्दद्भिर् आपतितसिंहरवैर् अदभ्रैः
It was in turmoil, the directions thrown into confusion by mountain peaks struck and scattered by heavy weapons, resounding like the cries of fierce herds of cave-dwelling beasts, and echoing with the roars of lions as clouds crashed down.
मायानदीजलधियोधघनाग्निदाहैर् वृक्षैस् सुरासुरशवैर् अचलैश् शिलौघैः । भ्रान्तं शिरस्त्रशरशक्तिगदास्त्रशस्त्रैर् वातावकीर्णवनपर्णवद् अम्बरान्तः
The sky was filled with rivers and oceans of illusion, clouds of fire and smoke, trees, the corpses of gods and demons, mountains, and showers of rocks; it was scattered with heads, arrows, spears, maces, missiles, and weapons, like leaves blown through the forest by the wind.
अद्रीन्द्रपक्षपरिमाणगमागमैकदुर्वारहस्ततलदारुणताडनैर् द्राक् । आसीत् पतद्भटशरीरगिरीन्द्रघातविभ्रष्टदेवपुरपूर्णजलार्णवौघः
With blows from hands, as irresistible as the coming and going of mountains' wings, the torrent of water—full as the ocean, released from the ruined cities of the gods by the fall of warriors' bodies like mountains—rushed forth at once.
घनघुङ्घुमपूरितान्तरिक्षा क्षतजाक्षालितभूधरान्तराला । रुधिरह्रदवृत्तिवर्तिनी वा भुवनाभोगगुहा तदाकुलाभूत्
The sky was filled with the deep, thunderous roar; the spaces between the mountains were washed with blood; the world-cave became agitated, as if it were a pool of blood, swirling with the currents of battle.
अनन्तदिक्प्रसरविकारकारिणी क्षयोदयोन्मुखसुखदुःखदायिनी । रणक्रियासुरसुरसङ्घसङ्कटा तदाभवत् खलु सदृशीह संसृतेः
That tumult of battle, crowded with gods and demons, spreading endlessly in all directions, bringing both pleasure and pain, creation and destruction, truly became just like this cycle of worldly existence.
माययाथ विवादेन सन्धिना विग्रहेण च । पलायनेन धैर्येण च्छद्मनोपायनेन च
Then, through illusion, through dispute, through alliance, through conflict, through flight, through steadfastness, and through cunning stratagems,
कार्पण्येनास्त्रयुद्धेन स्वान्तर्धानैश् च भूरिशः । कृतस् स समरो देवैस् त्रिंशद् वर्षाणि पञ्च च
Through self-pity, through weapon-battles, through repeated disappearances—by all these means, that war with the gods was waged for thirty-five years.
वर्षाणि दिवसान् मासान् दशाष्टौ पञ्च सप्त च । वर्षाणि पेतुर् वृक्षाग्निहेत्यम्ब्वशनिभूभृताम्
Years, days, months—ten, eight, five, and seven—passed away for the trees, fires, weapons, waters, food, and mountains.
एतावता तु कालेन दृढाभ्यासाद् अहङ्कृतेः । दामादयो ऽहम् इत्य् आस्थां जगृहुर् ग्रस्तचेतसः
In that time, through persistent practice, the bonds and others, with their minds consumed, firmly assumed the conviction of 'I am'—the sense of ego.
नैकट्यातिशयाद् यद्वद् दर्पणं बिम्बवद् भवेत् । अभ्यासातिशयात् तद्वत् ते ऽप्य् अहङ्कारितां गताः
Just as, from excessive nearness, a mirror appears as if it were the reflected image itself, so too, by the intensity of repeated practice, they attained the state of egoity.
यद्वद् दूरतरं वस्तु नादर्शे प्रतिबिम्बते । पदार्थवासना तद्वद् अनभ्यासान् न जायते
Just as a distant object does not appear reflected in a mirror, so too, without repeated practice, the impression of an object does not arise in the mind.
यदा दामादयो जाता जाताहङ्कारवासनाः । तदा मे जीवितं मे ऽर्थ इति दैन्यम् उपागमन्
When bonds and similar attachments arose, and the tendency toward ego-identity was born, then came the thought, 'My life, my possessions,' and thus misery entered.
भयवासनया ग्रस्ता मोहवासनया हताः । आशापाशनिबद्धास् ते ततः कृपणतां गताः
Seized by the tendency toward fear, struck down by the tendency toward delusion, and bound by the cords of hope, they fell into a state of wretchedness.
मुधैव ह्य् अनहङ्कारैर् ममत्वम् उपकल्पितम् । रज्ज्वां भुजङ्गत्वम् इव दामव्यालकटैस् ततः
Indeed, the notion of 'mine' is imagined by those without ego, just as the idea of a snake is superimposed upon a rope, due to the marks left by the cord-snake.
आपादमस्तकं देहलतेयं भवतु स्थिरा । ममेति तृष्णाकृपणा दीनतां ते समाययुः
Let this body, from head to foot, remain firm—such is the pitiable craving of those who think 'mine,' and thus they fall into dejection.
स्थिरो भवतु मे देहस् सुखायास्तु धनं मम । इति बद्धधियां तेषां धैर्यम् अन्तर्धिम् आययौ
Let my body be steady, let my wealth be for my happiness—such thoughts bind the mind, and for them, courage disappears.
अवासनत्वाद् वपुषाम् अनास्थत्वात् सुरद्विषाम् । याभूत् प्रहारपरता मार्जितैवाशु साभवत्
Because bodies lack deep impressions and enemies of the gods lack stability, their inclination toward violence was quickly wiped away, as if swept clean.
कथं स्थिरा जगत्य् अस्मिन् भवेम इति चिन्तया । वेधिता दीनतां जग्मुः पद्मा इव निरम्भसः
Thinking, 'How can we remain secure in this world?' they were struck with anxiety and fell into dejection, like lotuses without water.
तेषां त्व् अर्थान्नपानेषु स्वाहङ्कृतिमतां रतिः । बभूव भवभावस्था भीषणा भवभागिनी
Among them, those who were attached to their own sense of self found pleasure in food and drink, remaining in a state of worldly existence, fierce and bound to the cycle of birth.
अथ तस्मिन् रणे भीत्या सापेक्षत्वम् उपाययुः । मत्तेभगणसंरब्धा वने हरिणका इव
Then, in that battle, out of fear, they became dependent, like deer in the forest surrounded by a herd of intoxicated elephants.
मरिष्यामो मरिष्याम इति चिन्ताहताशयाः । मन्दं मन्दं किल भ्रेमुः कुपितैरावणे रणे
Stricken by the thought, 'We will die, we will die,' their hopes wounded, they wandered slowly and sluggishly in the battle, as if in the wrath of Airavata.
शरीरैकार्थिनां तेषां भीतानां मरणाद् अति । अल्पसत्त्वतया मूर्ध्नि कृतम् आपत्प्रदं पदम्
For those who desired only bodily existence and were fearful, death placed a calamity-bringing step upon their heads due to their weakness.
अथ प्रम्लानसत्त्वास् ते हन्तुम् अग्रगतं भटम् । न शेकुर् इन्धनक्षीणा हविर् दग्धुम् इवाग्नयः
Then, their strength faded, they could not kill the foremost warrior, just as fires with depleted fuel cannot burn the offering.
विबुधानां प्रहरतां सुदस्युत्वम् उपागताः । क्षतविक्षतसर्वाङ्गास् तस्थुस् सामान्यवद्भटाः
While the gods struck, they became incapable of fighting, and the warriors, wounded and battered in every limb, stood as if ordinary.
बहुनात्र किम् उक्तेन मरणाद् भीतचेतसः । दैत्या देवेषु वल्गत्सु दुद्रुवुस् समराजिरात्
What need is there for many words here? The demons, their minds terrified by death, fled from the battlefield as the gods advanced.