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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3






45

Vaishampayana said, "Collecting all articles as laid down in the
scriptures for the ceremony of investiture, Brihaspati duly poured
libations on the blazing fire. Himavat gave a seat which was adorned with
many costly gems. Kartikeya was made to sit on that auspicious and best
of seats decked with excellent gems. The gods brought thither all kinds
of auspicious articles, with due rites and mantras, that were necessary
for a ceremony of the kind. The diverse gods--Indra and Vishnu, both of
great energy, and Surya and Candramas, and Dhatri, and Vidhatri, and
Vayu, and Agni, and Pushan, and Bhaga, and Aryaman, and Ansa, and
Vivaswat, and Rudra of great intelligence, and Mitra, and the (eleven)
Rudras, the (eight) Vasus, the (twelve) Adityas, the (twin) Ashvinis, the
Viswedevas, the Maruts, the Saddhyas, the Pitris, the Gandharvas, the
Apsaras, the Yakshas, the Rakshasas, the Pannagas, innumerable celestial
Rishis, the Vaikhanasas, the Valakhilyas, those others (among Rishis)
that subsist only on air and those that subsist on the rays of the Sun,
the descendants of Bhrigu and Angiras, many high-souled Yatis, all the
Vidyadharas, all those that were crowned with ascetic success, the
Grandsire, Pulastya, Pulaha of great ascetic merits, Angiras, Kasyapa,
Atri, Marichi, Bhrigu, Kratu, Hara, Prachetas, Manu, Daksha, the Seasons,
the Planets, and all the luminaries; O monarch, all the rivers in their
embodied forms, the eternal Vedas, the Seas, the diverse tirthas, the
Earth, the Sky, the Cardinal and Subsidiary points of the compass, and
all the Trees, O king, Aditi the mother of the gods, Hri, Sri, Swaha,
Sarasvati, Uma, Sachi, Sinivali, Anumati, Kuhu, the Day of the new moon,
the Day of the full Moon, the wives of the denizens of heaven, Himavat,
Vindhya, Meru of many summits, Airavat with all his followers, the
Divisions of time called Kala, Kashtha, Fortnight, the Seasons, Night,
and Day, O king, the prince of steeds, Ucchaisravas, Vasuki the king of
the Snakes, Aruna, Garuda, the Trees, the deciduous herbs, and the
adorable god Dharma--all came there together. And there came also Kala,
Yama, Mrityu, and the followers of Yama. From fear of swelling the list I
do not mention the diverse other gods that came there. All of them came
to that ceremony for investing Kartikeya with the status of
generalissimo. All the denizens of heaven, O king, brought there
everything necessary for the ceremony and every auspicious article.
Filled with joy, the denizens of heaven made that high-souled youth, that
terror of the Asuras, the generalissimo of the celestial forces, after
pouring upon his head the sacred and excellent water of the Sarasvati
from golden jars that contained other sacred articles needed for the
purpose. The Grandsire of the worlds, Brahman, and Kasyapa of great
energy, and the others (mentioned and) not mentioned, all poured water
upon Skanda even as, O monarch, the gods had poured water on the head of
Varuna, the lord of waters, for investing him with dominion. The lord
Brahman then, with a gratified heart, gave unto Skanda four companions,
possessed of great might, endued with speed like that of the wind,
crowned with ascetic success, and gifted with energy which they could
increase at will. They were named Nandisena and Lohitaksha and
Ghantakarna and Kumudamalin. The lord Sthanu, O monarch, gave unto Skanda
a companion possessed of great impetuosity, capable of producing a
hundred illusions, and endued with might and energy that he could enhance
at will. And he was the great destroyer of Asuras. In the great battle
between the gods and the Asuras, this companion that Sthanu gave, filled
with wrath, slew, with his hands alone, fourteen millions of Daityas of
fierce deeds. The gods then made over to Skanda the celestial host,
invincible, abounding with celestial troops, capable of destroying the
enemies of the gods, and of forms like that of Vishnu. The gods then,
with Vasava at their head, and the Gandharvas, the Yakshas, the
Rakshasas, the Munis, and the Pitris, all shouted, 'Victory (to Skanda)!'
Then Yama gave him two companions, both of whom resembled Death, Unmatha
and Pramatha, possessed of great energy and great splendour. Endued with
great prowess, Surya, with a gratified heart, gave unto Kartikeya two of
his followers named Subhraja and Bhaswara. Soma also gave him two
companions, Mani and Sumani, both of whom looked like summits of the
Kailasa mountain and always used white garlands and white unguents. Agni
gave unto him two heroic companions, grinders of hostile armies, who were
named Jwalajihbha and Jyoti. Ansa gave unto Skanda of great intelligence
five companions, Parigha, and Vata, and Bhima of terrible strength, and
Dahati and Dahana, both of whom were exceedingly fierce and possessed of
great energy. Vasava that slayer of hostile heroes, gave unto Agni's son
two companions, Utkrosa and Panchaka, who were armed respectively with
thunder-bolt and club. These had in battle slain innumerable enemies of
Shakra. The illustrious Vishnu gave unto Skanda three companions, Chakra
and Vikrama and Sankrama of great might. The Ashvinis, O bull of
Bharata's race, with gratified hearts, gave unto Skanda two companions
Vardhana and Nandana, who had mastered all the sciences. The illustrious
Dhatri gave unto that high-souled one five companions, Kunda, Kusuma,
Kumuda, Damvara and Adamvara. Tvashtri gave unto Skanda two companions
named Chakra and Anuchakra, both of whom were endued with great strength.
The lord Mitra gave unto the high-souled Kumara two illustrious
companions named Suvrata and Satyasandha, both of whom were endued with
great learning and ascetic merit, possessed of agreeable features,
capable of granting boons and celebrated over the three worlds. Vidhatri
gave unto Kartikeya two companions of great celebrity, the high-souled
Suprabha and Subhakarman. Pushan gave him, O Bharata, two companions,
Panitraka and Kalika, both endued with great powers of illusion. Vayu
gave him, O best of the Bharatas, two companions, Vala and Ativala,
endued with great might and very large mouths. Varuna, firmly adhering to
truth, gave him Ghasa and Atighasa of great might and possessed of mouths
like those of whales. Himavat gave unto Agni's son two companions, O
King, Suvarchas and Ativarchas. Meru, O Bharata, gave him two companions
named Kanchana and Meghamalin. Manu also gave unto Agni's son two others
endued with great strength and prowess, Sthira and Atisthira. Vindhya
gave unto Agni's son two companions named Uschrita and Agnisringa both of
whom fought with large stones. Ocean gave him two mighty companions named
Sangraha and Vigraha, both armed with maces. Parvati of beautiful
features gave unto Agni's son Unmada and Pushpadanta and Sankukarna.
Vasuki, the king of the snakes, O tiger among men, gave unto the son of
Agni two snakes named Jaya and Mahajaya. Similarly the Saddhyas, the
Rudras, the Vasus, the Pitris, the Seas, the Rivers, and the Mountains,
all endued with great might, gave commanders of forces, armed with lances
and battle-axes and decked with diverse kinds of ornaments. Listen now to
the names of those other combatants armed with diverse weapons and clad
in diverse kinds of robes and ornaments, that Skanda procured. They were
Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna,
Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama,
Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Ekajata,
Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman,
Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara,
Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati,
Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda,
Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha,
Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha,
Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha,
Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka,
Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana,
Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja,
Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha,
Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita,
Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha
Tuhara Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna,
Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra,
Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala,
Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka,
Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas,
Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka,
Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka. Besides these, many other
high-souled and mighty companions, devoted to ascetic austerities and
regardful of Brahmanas, were given unto him by the Grandsire. Some of
them were in youth; some were old and some, O Janamejaya, were very young
in years. Thousands upon thousands of such came to Kartikeya. They were
possessed of diverse kinds of faces. Listen to me, O Janamejaya, as I
describe them! Some had faces like those of tortoises, and some like
those of cocks. The faces of some were very long, O Bharata. Some, again,
had faces like those of dogs, and wolves, and hares, and owls, and asses,
and camels, and hogs. Some had human faces and some had faces like those
of sheep, and jackals. Some were terrible and had faces like those of
makaras and porpoises. Some had faces like those of cats and some like
those of biting flies; and the faces of some were very long. Some had
faces like those of the mongoose, the owl, and the crow. Some had faces
like those of mice and peacocks and fishes and goats and sheep and
buffaloes. The faces of some resembled those of bears and tigers and
leopards and lions. Some had faces like those of elephants and
crocodiles. The faces of some resembled those of Garuda and the
rhinoceros and the wolf. Some had faces like those of cows and mules and
camels and cats. Possessed of large stomachs and large legs and limbs,
some had eyes like stars. The faces of some resembled those of pigeons
and bulls. Other had faces like those of kokilas and hawks and tittiras
and lizards. Some were clad in white robes. Some had faces like those of
snakes. The faces of some resembled those of porcupines. Indeed, some had
frightful and some very agreeable faces; some had snakes for their
clothes. The faces as also the noses of some resembled those of cows.
Some had large limbs protruding stomachs but other limbs very lean; some
had large limbs but lean stomachs. The necks of some were very short and
the ears of some were very large. Some had diverse kinds of snakes for
their ornaments. Some were clad in skins of large elephants, and some in
black deer-skins. The mouths of some were on their shoulders. Some had
mouths on their stomachs, some on their backs, some on their cheeks, some
on their calves, and some on their flanks, and the mouths of many were
placed on other parts of their bodies. The faces of many amongst those
leaders of troops were like those of insects and worms. The mouths of
many amongst them were like those of diverse beasts of prey. Some had
many arms and some many heads. The arms of some resembled trees, and the
heads of some were on their loins. The faces of some were tapering like
the bodies of snakes. Many amongst them had their abodes on diverse kinds
of plants and herbs. Some were clad in rags, some in diverse kinds of
bones, some were diversely clad, and some were adorned in diverse kinds
of garlands and diverse kinds of unguents. Dressed diversely, some had
skins for their robes. Some had head-gears; the brows of some were
furrowed into lines; the necks of some bore marks like those on
conchshells, some were possessed of great effulgence. Some had diadems,
some had five tufts of hair on their heads, and the hair of some was very
hard. Some had two tufts, some three, and some seven. Some had feathers
on their heads, some had crowns, some had heads that were perfectly bald,
and some had matted locks. Some were adorned with beautiful garlands, and
the faces of some were very hairy. Battle was the one thing in which they
took great delight, and all of them were invincible by even the foremost
ones amongst the gods. Many amongst them were clad in diverse kinds of
celestial robes. All were fond of battle. Some were of dark complexion,
and the faces of some had no flesh on them. Some had very long backs, and
some had no stomachs. The backs of some were very large while those of
some were very short. Some had long stomachs and the limbs of some were
long. The arms of some were long while those of some were short. Some
were dwarfs of short limbs. Some were hunch-backed. Some had short hips.
The cars and heads of some were like those of elephants. Some had noses
like those of tortoises, some like those of wolves. Some had long lips,
some had long hips, and some were frightful, having their faces
downwards. Some had very large teeth, some had very short teeth, and some
had only four teeth. Thousands among them, O king, were exceedingly
terrible, looking like infuriated elephants of gigantic size. Some were
of symmetrical limbs, possessed of great splendour, and adorned with
ornaments. Some had yellow eyes, some had ears like arrows, some had
noses like gavials. O Bharata! Some had broad teeth, some had broad lips,
and some had green hair. Possessed of diverse kinds of feet and lips and
teeth, they had diverse kinds of arms and heads. Clad in diverse kinds of
skins, they spoke diverse kinds of languages, O Bharata! Skilled in all
provincial dialects, those puissant ones conversed with one another.
Those mighty companions, filled with joy, gambolled there, cutting capers
(around Kartikeya). Some were long-necked, some longnailed, some
long-legged. Some amongst them were large-headed and some large-armed.
The eyes of some were yellow. The throats of some were blue, and the ears
of some were long, O Bharata. The stomachs of some were like masses of
antimony. The eyes of some were white, the necks of some were red, and
some had eyes of a tawny hue. Many were dark in colour and many, O king,
were of diverse colours, O Bharata. Many had ornaments on their persons
that looked like yak-tails. Some bore white streaks on their bodies, and
some bore red streaks. Some were of diversified colours and some had
golden complexions, and some were endued with splendours like those of
the peacock. I shall describe to thee the weapons that were taken by
those that came last to Kartikeya. Listen to me. Some had noses on their
uplifted arms. Their faces were like those of tigers and asses. Their
eyes were on their backs, their throats were blue, and their arms
resembled spiked clubs. Some were armed with Sataghnis and discs, and
some had heavy and short clubs. Some had swords and mallets and some were
armed with bludgeons, O Bharata. Some, possessed of gigantic sizes and
great strength, were armed with lances and scimitars. Some were armed
with maces and Bhusundis and some had spears on their hands. Possessed of
high souls and great strength and endued with great speed and great
impetuosity, those mighty companions had diverse kinds of terrible
weapons in their arms. Beholding the installation of Kartikeya, those
beings of mighty energy, delighting in battle and wearing on their
persons rows of tinkling bells, danced around him in joy. These and many
other mighty companions, O king, came to the high-souled and illustrious
Kartikeya. Some belonged to the celestial regions, some to the aerial,
and some to the regions of the Earth. All of them were endued with speed
like that of the wind. Commanded by the gods, those brave and mighty ones
became the companions of Kartikeya. Thousands upon thousands, millions
upon millions, of such beings came there at the installation of the
high-souled Kartikeya and stood surrounding him."



46

Vaishampayana said, "Listen now to the large bands of the mothers, those
slayers of foes, O hero, that became the companions of Kumara, as I
mention their names. Listen, O Bharata, to the names of those illustrious
mothers. The mobile and immobile universe is pervaded by those auspicious
ones. They are Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, Bahula,
Bahuputrika, Apsujata, Gopali, Brihadambalika, Jayavati, Malatika,
Dhruvaratna, Bhayankari, Vasudama, Sudama, Vishoka, Nandini, Ekacuda,
Mahacuda, Cakranemi, Uttejani, Jayatsena, Kamalakshi, Shobhana,
Shatrunjaya, Shalabhi, Khari, Madhavi, Shubhavaktra, Tirthanemi,
Gitapriya, Kalyani, Kadrula, Amitashana, Meghasvana, Bhogavati, Subhru,
Kanakavati, Alatakshi, Viryavati, Vidyujjihva, Padmavati, Sunakshatra,
Kandara, Bahuyojana, Santanika, Kamala, Mahabala, Sudama, Bahudama,
Suprabha, Yashasvini, Nrityapriya, Shatolukhalamekhala, Shataghanta,
Shatananda, Bhagananda, Bhamini, Vapushmati, Candrashita, Bhadrakali,
Samkarika, Nishkutika, Bhrama, Catvaravasini, Sumangala, Svastimati,
Vriddhikama, Jayapriya, Dhanada, Suprasada, Bhavada, Jaleshvari, Edi,
Bhedi, Samedi, Vetalajanani, Kanduti, Kalika, Devamitra, Lambasi, Ketaki,
Citrasena, Bala, Kukkutika, Shankhanika, Jarjarika, Kundarika, Kokalika,
Kandara, Shatodari, Utkrathini, Jarena, Mahavega, Kankana, Manojava,
Kantakini, Praghasa, Putana, Khashaya, Curvyuti, Vama, Kroshanatha,
Taditprabha, Mandodari, Tunda, Kotara, Meghavasini, Subhaga, Lambini,
Lamba, Vasucuda, Vikatthani, Urdhvavenidhara, Pingakshi, Lohamekhala,
Prithuvaktra, Madhurika, Madhukumbha, Pakshalika, Manthanika, Jarayu,
Jarjaranana, Khyata, Dahadaha, Dhamadhama, Khandakhanda, Pushana,
Manikundala, Amogha, Lambapayodhara, Venuvinadhara, Pingakshi,
Lohamekhala, Shasholukamukhi, Krishna, Kharajangha, Mahajava,
Shishumaramukhi, Shveta, Lohitakshi, Vibhishana, Jatalika, Kamacari,
Dirghajihva, Balotkata, Kaledika, Vamanika, Mukuta, Lohitakshi, Mahakaya,
Haripindi, Ekakshara, Sukusuma, Krishnakarni, Kshurakarni, Catushkarni,
Karnapravarana, Catushpathaniketa, Gokarni, Mahishanana, Kharakarni,
Mahakarni, Bherisvanamahasvana, Shankhakumbhasvana, Bhangada, Gana,
Sugana, Bhiti, Kamada, Catushpatharata, Bhutirtha, Anyagocara, Pashuda,
Vittada, Sukhada, Mahayasha, Payoda, Gomahishada, Suvishana, Pratishtha,
Supratishtha, Rocamana, Surocana, Naukarni, Mukhakarni, Sasira, Stherika,
Ekacakra, Megharava, Meghamala, and Virocana.

These and many other mothers, O bull of Bharata's race, numbering by
thousands, of diverse forms, became the followers of Kartikeya. Their
nails were long, their teeth were large and their lips also, O Bharata,
were protruding. Of straight forms and sweet features, all of them,
endowed with youth, were decked with ornaments. Possessed of ascetic
merit, they were capable of assuming any form at will. Having not much
flesh on their limbs, they were of fair complexions and endued with
splendour like that of gold. Some amongst them were dark and looked like
clouds in hue and some were of the colour of smoke, O bull of Bharata's
race. And some were endued with the splendour of the morning sun and were
highly blessed. Possessed of long tresses, they were clad in robes of
white. The braids of some were tied upwards, and the eyes of some were
tawny, and some had girdles that were very long. Some had long stomachs,
some had long ears, and some had long breasts. Some had coppery eyes and
coppery complexion, and the eyes of some were green.

Capable of granting boons and of travelling at will, they were always
cheerful. Possessed of great strength, some amongst them partook of the
nature of Yama, some of Rudra, some of Soma, some of Kuvera, some of
Varuna, some of Indra, and some of Agni, O scorcher of foes. And some
partook of the nature of Vayu, some of Kumara, some of Brahma, O bull of
Bharata's race, and some of Vishnu and some of Surya, and some of Varaha.

Of charming and delightful features, they were beautiful like the asuras.
In voice they resembled the kokila and in prosperity they resembled the
Lord of Treasures. In battle, their energy resembled that of Shakra. In
splendour they resembled fire. In battle they always inspired their foes
with terror. Capable of assuming any form at will, in fleetness they
resembled the very wind. Of inconceivable might and energy, their prowess
also was inconceivable.

They have their abodes on trees and open spots and crossings of four
roads. They live also in caves and crematoriums, mountains and springs.
Adorned with diverse kinds of ornaments, they wear diverse kinds of
attire, and speak diverse languages. These and many other tribes (of the
mothers), all capable of inspiring foes with dread, followed the
high-souled Kartikeya at the command of the chief of the celestials.

The adorable chastiser of Paka, O tiger among kings, gave unto Guha
(Kartikeya) a dart for the destruction of the enemies of the gods. That
dart produces a loud whiz and is adorned with many large bells. Possessed
of great splendour, it seemed to blaze with light. And Indra also gave
him a banner effulgent as the morning sun. Shiva gave him a large army,
exceedingly fierce and armed with diverse kinds of weapons, and endued
with great energy begotten of ascetic penances. Invincible and possessing
all the qualities of a good army, that force was known by the name of
dhananjaya. It was protected by thirty 30,000 warriors each of whom was
possessed of might equal to that of Rudra himself. That force knew not
how to fly from battle. Vishnu gave him a triumphal garland that enhances
the might of the wearer. Uma gave him two pieces of cloth of effulgence
like that of the Sun. With great pleasure Ganga gave unto Kumara a
celestial water-pot, begotten of amrita, and Brihaspati gave him a sacred
stick. Garuda gave him his favourite son, a peacock of beautiful
feathers. Aruna gave him a cock of sharp talons. The royal Varuna gave
him a snake of great energy and might. The lord Brahma gave unto that god
devoted to Brahman a black deer-skin. And the Creator of all the worlds
also gave him victory in all battles.

Having obtained the command of the celestial forces, Skanda looked
resplendent like a blazing fire of bright flames. Accompanied by those
companions and the mothers, he proceeded for the destruction of the
daityas, gladdening all the foremost of the gods. The terrible host of
celestials, furnished with standards adorned with bells, and equipped
with drums and conchs and cymbals, and armed with weapons, and decked
with many banners, looked beautiful like the autumnal firmament
bespangled with planets and stars.

Then that vast assemblage of celestials and diverse kinds of creatures
began cheerfully to beat their drums and blow their conchs numbering
thousands. And they also played on their patahas and jharjharas and
krikacas and cow-horns and adambaras and gomukhas and dindimas of loud
sound. All the gods, with Vasava at their head, praised Kumara. The
celestials and the gandharvas sang and the apsaras danced.

Well-pleased (with these attentions) Skanda granted a boon unto all the
gods, saying, 'I shall slay all your foes,' then, that is, that desire to
slay you. Having obtained this boon from that best of gods, the
illustrious celestials regarded their foes to be already slain. After
Skanda had granted that boon, a loud sound arose from all those creatures
inspired with joy, filling the three worlds.

Accompanied by that vast host, Skanda then set out for the destruction of
the daityas and the protection of the denizens of heaven. Exertion, and
Victory, and Righteousness, and Success, and Prosperity, and Courage, and
the Scriptures (in their embodied forms) proceeded in the van of
Kartikeya's army, O king! With that terrible force, which was armed with
lances, mallets, blazing brands, maces, heavy clubs, arrows, darts and
spears, and which was decked with beautiful ornaments and armour, and
which uttered roars like those of a proud lion, the divine Guha set out.

Beholding him, all the daityas, rakshasas and danavas, anxious with fear,
fled away on all sides. Armed with diverse weapons, the celestials
pursued them. Seeing (the foe flying away), Skanda, endued with energy
and might, became inflamed with wrath. He repeatedly hurled his terrible
weapon, the dart (he had received from Agni). The energy that he then
displayed resembled a fire fed with libations of clarified butter. While
the dart was repeatedly hurled by Skanda of immeasurable energy, meteoric
flashes, O king, fell upon the Earth. Thunderbolts also, with tremendous
noise, fell upon the earth. Everything became as frightful O king, as it
becomes on the day of universal destruction. When that terrible dart was
once hurled by the son of Agni, millions of darts issued from it, O bull
of Bharata's race.

The puissant and adorable Skanda, filled with joy, at last slew Taraka,
the chief of the daityas, endued with great might and prowess, and
surrounded (in that battle) by a 100,000 heroic and mighty daityas. He
then, in that battle, slew Mahisha who was surrounded by eight padmas of
daityas. He next slew Tripada who was surrounded by a 1,000 ajutas of
daityas. The puissant Skanda then slew Hradodara, who was surrounded by
ten nikharvas of daityas, with all his followers armed with diverse
weapons. Filling the ten points of the compass, the followers of Kumara,
O king, made a loud noise while those daityas were being slain, and
danced and jumped and laughed in joy.

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After last week's fairly open theme, I thought I'd go with something a bit more structured this time. As I type this, I'm listening to Steeleye Span and thinking about the great ballad traditions of Britain and Ireland. What is a ballad? I suppose the most inclusive definition would be that it's a singable narrative poem: that covers a multitude but will do for the moment.

Ballads in English stretch back to the middle ages, with fine examples to be found among the Scottish border ballads and the English Robin Hood poems. These early ballads are among the best-known poems and stories in the language, and form part of the common heritage of English speakers everywhere. They gave rise to a tradition of ballad-making that endures down to the present day.

In fact, most poets since have tried their hand at the ballad at one time or another, and the result has been to deny any definition more specific than the one I ventured in my first paragraph. If you look around the internet, you'll come up with a wide selection of poems that are called ballads but have little in common formally. Stanza length varies from two to 10 or more lines, and all sorts of metrical and rhyming patterns are used. A good number will be singable in only the loosest possible sense, and at times the narrative tends to get lost in a mesh of more-or-less successful verbal embroidery.

So, what should a ballad be? Well, "proper" ballad stanzas are quatrains in which the first and third lines have four stresses and the second and third have three. The lines will rhyme A-B-C-B or A-B-A-B. It's as simple, and as difficult, as that. Here's an example, from Robert Burns's extremely singable Comin Thro' the Rye:

Gin a body meet a body
          Comin thro' the rye,
Gin a body kiss a body –
          Need a body cry.

Burns wrote a good number of ballads, and his lead was followed by many 19th-century poets. Two examples that I particularly like are Robert Browning's Confessions and Christina Rossetti's Up-Hill, but you can find ballads by just about any Romantic or Victorian poet if you look for them.

There is a long, strong tradition of ballads and ballad singers in Ireland, too. It is hardly surprising, then, that the great appropriator of tradition, WB Yeats, tried his hand at the form. At least four of his poems have the word "ballad" in the title; the pick of the bunch, for my money, is The Ballad of Father Gilligan, which may have benefited from having been written with a specific tune in mind.

Ballads continued to be written in the 20th century; perhaps the most unexpected exponents were Ezra Pound, with his Ballad of the Goodly Fere, and WH Auden. In fact, the ballad The Quarry is probably my favourite Auden poem.

And so, this week I invite a chorus of balladeering. You may choose to go the whole hog and write in ballad stanzas or you might prefer to take a more liberal view of the formal requirements. Either way, sing up and – as they say at all the best Irish sessions when calling for a bit of hush for the singer – one voice please.

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