L. AN ACCOUNT OF NARAYANASHRAMA
Vaishampayana said:—Having been thus worshipped by the Rishis the Lord entered into the celestial habitation of Brahmā, the hermitage of Nārāyana as described in the Puranas (1). Having honored delightedly all those Rishis and bowed unto the Prime Deity the Lotus-sprung Brahmā he entered into the region mentioned before (2). Having entered the Narayana hermitage which was so named after Him the Lord left off all his weapons (3). He saw there his own abode resembling an ocean, filled with the gods and the immortal Rishis (4). That abode was covered with Samvartaka and other clouds, enshrouded with the darkness of the starry region and was beyond the reach of the gods and demons (5). There the winds do not blow and the sun and the moon do not shine. It was enveloped with the effulgence of the body of the Lotus-navelled Deity (6). Entering there, carrying matted locks and being thousand-headed the Lord began to make arrangements for lying down (7). The death-like sleep, having dark eyes and being informed of the last days of men, appeared before that high-sould deity (8). On account of his acquiring a mastery over his senses, Hari, the foremost of those observant of vows, laid himself on a celestial bed cool like the water of the Ocean (9).¹⁷¹ The Rishis and the Gods began to worship the great Omnipotent Vishnu, thus gone to sleep for the creation of the universe (10).¹⁷² When he was asleep there sprang from his navel a lotus, highly effulgent like the sun (intended for the) seat of the Patriarch Brahmā, who is both the beginning and the end (11). That lotus had a thousand petals, a beautiful hue, was tender and well-adorned. Raising up his hand which is the thread of the pristine desire the great Muni Brahmā whirls the wheel of the changes of all the worlds brought about by time (12).¹⁷³ From his mouth the Patriarchs come out shaken by the wind of his breath. Sometimes they fall down and sometimes they go up (13). Human beings, thus created by him, are again divided by Brahmā into four orders. And then by performing works laid down in the Vedas they reach their respective goals (14). Even Brahmā himself and the immortal Rishis cannot understand Vishnu, thus engaged in the Yoga of sleep and covered with _Tamas_¹⁷⁴ (15). Those Brāhmana saints, headed by the Grand-father, cannot find out when Nārāyana is asleep and when he does sit up on his bed (16). Who is awake in this body? Who is asleep? Who, being capable, does not perform a work? Who enjoys the various objects of pleasure? Who is effulgent? And who is subtler than the subtle itself (17)?
By the various arguments laid down in Srutis the Rishis seek to find out His existence. By birth or action none can find Him out (18). The ancient Rishis have sung his glories in the Purānas and his history can be known by the songs composed by him (19). His ancient history is also heard amongst the gods. After the great Purānas there exists no other record of his doings (20). All the Srutis, relating to the Vedas and the customs and practices of mankind, are filled with an account of the prowess of that god of gods (21). The Lord, the origin of all creatures, appears at the time of the creation of all the worlds. And Madhusudana remains awake for the destruction of the Dānavas (22). When this immortal Purusha goes to sleep even the gods cannot look at him. He goes to sleep at the end of the summer and awakes after the termination of the rains (13). He is identical with the Vedas, the sacrifices and various other supplementary rites. This foremost of Purushas is the course of the sacrifices that has been described (24). When he falls asleep all the sacrifices, sanctified by Mantras, are brought to a close. And Madhusudana rises up when the autumnal sacrifices are undertaken (25). When Vishnu goes to sleep, Purandara, the lord of waters, performs all his duties and pours water (26). The illusion of darkness, sleep, that exists in the world and that is like a night of death to the kings, brings ruination upon them who kill one another by fighting (27). By its body of darkness it destroys the nights and days. And this dreadful illusion pilfers half of the life of all creatures in the world (28). Being possessed by this sleep and yawning repeatedly some people cannot bear its power as if they are almost drowned in a vast ocean (29). This sleep, engendered by the food or toil of the mortals in this world, does not conduce to the well-being of all (30). It grows enfeebled after the termination of the dream of creatures in this world; and this, at the time of their death, destroys all their vital airs (31). Amongst the gods, none, but Nārāyana, can withstand the power of this sleep. This Māyā or illusion is the female companion, begotten by his own body, of Vishnu who destroys all (32). That one, of lotus eyes, was seen on the face of Nārāyanā. This one, who stupifies all the creatures, eats up all the worlds in no time (33). For the behoof of mankind she is kept by Vishnu. She is adored of all as a chaste lady serves her husband (34). Being possessed by this sleep and having stupified the eternal world the Lord Vishnu slept in the Nārāyana hermitage (35). When that high-souled deity was thus asleep thousands of years passed away with the most excellent of cycles Satya and Tretā (36). That highly effulgent deity awoke at the close of the Dwāpara Yuga, when the great saints, on witnessing the distress of mankind, began to chant his glories (37).
The Rishis said:—O lord, do thou cast off this sleep begotten of thy own self as a garland, already enjoyed, is left off. All the gods, along with Brahmā, are waiting to see thee (38). O Hrishikesha, all these self-controlled Rishis, well-versed in the knowledge of Brahman, and in singing His glories, are welcoming thee (39). O Vishnu, hear the auspicious words of these Rishis who are identical with the five elements, namely, the earth, ether, fire, air and water (40). O gods, the seven Rishis, along with all these saints, are chanting with celestial and becoming hymns thy glories (41). Rise up, O thou of great effulgence, O thou having a navel of a lotus of a hundred petals, some important work of the gods requires thee (42).
Vaishampāyana said:—Having lessened the quantity of water and dispelled darkness Hrishikesha rose up shining in his great beauty (43). He saw there all the gods assembled along with the Grand-Father, greatly aggrieved for the world and desirous of speaking something to him (44). The Lord Nārāyana, with eyes relieved of exhaustion by sleep, addressed to them words fraught with sound reasoning and far-sightedness (45).
Vishnu said:—"Where have you got your quarrel, O gods? From whom does your fear proceed? Who feels a necessity and for what? And haw can I help you (46)? Has any calamity befallen the world through the Dānavas? Have men met with any misfortune on account of their weakness? I wish to know all this without any delay (47). Having renounced my most excellent bed I stand amongst the Brahmavādins for encompassing your well-being. What can I do for you (48)?"
¹⁷¹ This is an allegorical account of Vishnu’s Samadhi or devout meditation.
¹⁷² Thus engaged in Samadhi.
¹⁷³ The meaning is that the creation of the universe is carried on by Brahmā. All the changes, that are manifest in the world, are his works. And this creation is the outcome of his desire. He first cherishes the desire and then engages in the work of creation.
¹⁷⁴ The quality of darkness. The meaning of the passage is that when Vishnu, possessed by the desire of creation, is engaged in meditating upon his own true form. When Satwa, or the quality of goodness, reigns supreme in him, he absolutely retires from the work of creation and when he is possessed by the desire of creation the quality of Tamas or darkness predominates in him. The origin of this desire in him is the root of creation, for the whole universe before us is the outcome of his will. According to the Hindu mythology the work of creation and dissolution is perpetually going on, And each of these work is dependant on the pure and absolute will of the Lord. When Vishnu, the Supreme Lord, happens to cherish a desire for creation he engages in meditating upon his true form. Thus meditation is allegorically represented as his sleep. From this meditation proceeds Brahmā who is to make arrangements for this great work. But he is dependant on the will of the Lord. Brahmā next creates the Patriarchs who are to be the originators of the various families.
LI. THE PROPOSAL OF RELIEVING THE EARTH OF HER BURDEN
Vaishampayana said:—Hearing these words of Vishnu, Brahmā, the Grand-Father of all, gave vent to words fraught with the well-being of gods (1). "There is no fear, from the Asuras, of the gods whom you give protection by becoming their leader in various battles (2). When you yourself, the slayer of your enemies, and the king of gods, are crowned with victory, what fear do men, engaged in religious observances, cherish (3)? Truthful and pious men are always freed from ills. Death cannot prematurely visit the pious (4). Enjoying their sixth portion, the kings, the foremost of men, do not fear one another (5). Doing good to their subjects and realizing duly tributes from their tributary kings without being blamed by them, they fill up their treasuries with wealth (6). Meting out mild punishment and being forbearing they govern their respective prosperous provinces and protect the four Varnas (7). Without creating disturbance amongst their subjects and being adored well by their ministers and protected by the four divisions of army they are enjoying the six means¹⁷⁵ (8). They are all well-versed in the science of archery, observant of the Vedic rites and they all worship the gods with sacrifices accompanied by profuse gifts (9). Having performed the ceremony of initiation and studied the Vedas they propitiate the great saints with chastity in thought, words and deeds and the ancestral manes, hundreds of times, with holy Srāddhas (10). There is no such object in the world, Vedic, customary, and scriptural that is not known to them (11). Believing in the great Brahman, all those kings, effulgent like the great Rishis, are endeavouring to bring back the golden age (12). By their power Vāsava is pouring good showers, and the winds, with dust removed, are duly blowing in the ten quarters (13). The earth is freed of all the evil portends and the planets are ranging at ease in the sky. United with the stars the moon is beautifully moving about in the sky (14). The sun, that produces regular successions, is moving in its two paths. Being propitiated by various oblations the fire has become sweet scented (15). The sacrifices being thus duly undertaken and multiplied the entire world is propitiated and men cherish no fear of death (16). The earth has been oppressed by the power of those powerful kings of brilliant fame following one another (17). The earth, exhausted with this weight and assailed by the kings, has come before us like a boat on the verge of being drowned (18). Oppressed by the kings resembling the fire of dissolution and having the mountains shaken and the oceans agitated the earth is repeatedly perspiring (19). With the body, energy, strength and the extensive territories of the Kshatriyas the earth is ever enjoying peace (20). In every city the king is surrounded by ten millions of soldiers; in every kingdom, hundreds and thousands of villages are growing prosperous and the earth has been completely covered with thousands of kings, their powerful army and millions of villages (21-22). Placing before her the Time, freed of all diseases and being shorn of energy the Earth has come to my house. O Vishnu, thou art her most excellent refuge (23). This Earth, the land of human actions, has been greatly assailed. It behoves thee to do that by which the eternal Earth, the stay of the universe, may not suffer deterioration (24). O Madhusudana, great is the iniquity in oppressing her, since on her being assailed all the works of the humanity will come to a close and the universe will fare ill (25). Being oppressed by the kings the earth has become evidently exhausted. Renouncing her firmness and natural forbearance she has grown impatient (26). We have heard her history. Thou hast listened to it also. We shall therefore consult with thee for relieving her of her load (27).
"Wending righteous ways all these kings are multiplying their territories. Amongst men the three other Varna are following the Brāhmanas (28). All the words are truthful, all the Varnas are observing their respective duties, all the Brāhmanas are studying the Vedas and all other men are devoted to Brāhmanas (29). Thus exist men in the world who are the instruments of righteousness. Let such practices be observed by which virtue may not suffer deterioration (30). This earth is the goal of the pious and none else. Virtue is the most excellent object they should endeavour to secure. Therefore to relieve the earth of her burden it is meet to destroy the kings. Therefore, O great one, come with us to hold a consultation. With the earth before us let us go to the summit of the mount Meru (31–32)." Having said this, O foremost of kings, the self-controlled Grand Father of all, Brahmā, of great effulgence, began to take rest with the earth (33).
¹⁷⁵ The six acts of a king, in his military character, are peace, war, marching, halting, sowing dissension and seeking protection.
LII. THE ASSEMBLY OF THE GODS
Vaishampayana said:—Saying ’so be it’ the Lord, having the hue of a cloud and voice like its muttering in an unfair day, went away with the gods like a mountain covered with clouds (1). At that time Hari, having a dark-blue person, put on shining matted locks crested with jems and pearls like a cloud with the moon (2). On his spacious breast, the hairs whereof stood erect, there was the mystic mark of Srivatsa (3). Wearing two pieces of yellow raiment that eternal Hari, the preceptor of the world, looked like a mountain covered with evening clouds (4). When he began to proceed on the back of Garuda the Lotus-born Deity (Brahmā) and the gods, having their eyes fixed on him, began to follow him (5). Having reached the jewelled mountain in no time they saw the assembly hall built after their own hearts (6). It was built on the summit of the mount Sumeru, and was effulgent like the sun. Its pillars were made of gold and its gateways were crested with diamonds. It contained diverse paintings on account of its being constructed by the mind and hundreds of cars. Its windows were covered with the jewelled nets. It could go any where at will and was embellished with jems. It was filled with many sorts of jewels and flowers made of various metals. That celestial assembly hall, filled with celestial illusion, was constructed by Viswakarmān¹⁷⁶ (7–9). All the gods, with delighted minds, sat duly on the seats properly assigned to each of them, in that auspicious assembly hall (10). They sat on cars, seats, Bhadrāsanas,¹⁷⁷ Pithas,¹⁷⁸ and seats of Kutha¹⁷⁹ (11). Thereupon at the command of Brahmā, the wind Prabhanjana began to patrol on all sides of the assembly hall so that there might not arise any sound (12). When everything was silent and calm in that assembly of the gods the Earth plaintively began to address them in piteous accounts (13).
The Earth said:—O god, do thou uphold me. By thee the whole universe has been sustained. Thou art protecting the creatures and three worlds (14). Whatever thou dost sustain by thy energy and strength, I do afterwards hold it by thy favour (15). Whatever thou dost hold I do hold it and whatever thou dost not sustain I too do not keep it. There is no element in the universe which thou canst not sustain (16). O lord Nārāyana, at various cycles thou dost relieve me of my burthen for the behoof of the world (17). Being possessed by thy energy I have gone to the region underneath. O foremost of gods, I am at thy mercy. Do thou save me (18). I have been assailed by the wicked Dānavas and Rākshasas. Thou art my eternal saviour and I am always at thy mercy (19). I know it for hundred times that as long as I shall not seek refuge with Nārāyana who relieves me of all loads so long I shall be under the influence of a mighty fear (20). Before agriculture, merchandise and other means of livelihood were instituted by the lotus-sprung Brahmā, in the days of yore, I was reduced in dimension. Binding me two great Asuras, made of earth, were born before (21). While this high-souled Vishnu was sleeping in the mighty deep they originated from the dirt of his ears and remained like two logs of wood (22). Despatched by the Grand-Father, air, in the shape of vital breath, entered into the body of those two Dānavas. Thereupon covering the sky those two great Asuras began to grow up (23). Brahma gradually touched them both who were gifted with vital breaths. One of them appeared to be soft and the other hard (24). The water-born Lord Brahmā then gave them names. The one, who was soft, was named Madhu and the other, who was hard, was called Kaitava (25). When those two Daityas were thus named they, elated with the pride of their strength and being fearless, began to range in the world converted into one sheet of water, seeking battle (26). Beholding them thus approach Brahmā, the grand-father of all, disappeared in the water of the universal ocean (27). The four-mouthed grand-father desired to live secretly in the lotus sprung from the navel of the lotus-navelled Vishnu (28). When Nārāyana’s grand-sons, Madhu and Kaitava thus lived in the water, they, living there for many long years, were not the least agitated (29). Thereupon after many years, those two demons, Madhu and Kaitava, came where Brahmā was stationed (30). Beholding those two dreadful, huge-bodied and irrepressible Dānavas, Brahmā, with the stalk of the lotus, disturbed Nārāyana. Thereat the highly-effulgent lotus-navelled Deity rose up from his bed (31). At that time the three worlds were covered with water and so in that one sheet of water there took place a terrible encounter between Nārāyana and Madhu and Kaitava (32). That dreadful battle continued for thousand years and those two Dānavas did not experience least exhaustion in the encounter (33). After a long time those two Dānavas, dreadful in battle, with a delighted heart, said to the Lord Nārāyana. "We have been greatly pleased with fighting with thee. Thou art our most desirable death. Do thou bring about our destruction at a place on earth which is not filled with water (34-35). O foremost of gods, slain by thee we shall become thy sons who vanquishes us in battle" (35).
Catching these two demons with his arms in battle Nārāyana assailed them. Thereat Madhu and Kaitava met with death (37). Thus killed those two Dāityas were saturated with water. Their two bodies were then fused into one. And then churned by the waves of the water they began to discharge fat. The water was covered with fat.
O sinless one, thereupon they disappeared and the Lord Nārāyana again engaged in the work of creation (38-39). On account of my being covered with the fat of the demons Madhu and Kaitava I have passed by the name of Medini. I have become the eternal universe by the power of the lotus-navelled deity (40).
Again assuming the form of a boar in the presence of the Muni Mārkandeya the Lord raised me up from the water with one tusk (41). Again at another time before your fiery presence the powerful Vishnu released me from the Daitya chief Bali (42). Now being oppressed and having none to protect me I have sought refuge with the Lord of the universe Gadādhara who is ever fond of his votaries (43). Fire is the cause of gold, the sun is the cause of stars and so Nārāyana is my support (44). I am alone holding this universe consisting of mobile and immobile creations. And Gādadhara is supporting all these held by me (45). Desirous of relieving me of my burden Jamadagni’s son Rāma, out of anger, divested me, for twenty-one times, of the Kshatriyas (46). Raising up a pillar of victory, Bhrigu’s son Rāma propitiated me with royal blood at the obsequial rites of his father and then communicated it to Kashyapa (47). Filled with a bad stench coming out of fat, flesh and bones and saturated with the blood of the Kshatriyas I appeared before Kashyapa like a youthful damsel in her course (48). The Brāhmana saint Kashyapa then said to me:—"O earth, why art thou so depressed? Why dost thou, being the wife of a hero, observe the vow of humiliation" (49). Thereat I said to Kashyapa, the Patriarch of the world:—"O Brāhman, the great Bhārgava has killed all my husbands (50). I have been divested of all the powerful Kshatriyas who live on arms, and have lost my husband. I do not wish to carry on me empty cities (51). Therefore, O Reverend Sir, confer upon me such a king as will be able to protect me abounding in villages and cities and engarlanded by oceans" (52).
Hearing my words the Omnipotent Lord said "Let it be so." Thereupon he gave me away to Manu, the king of men (53). Thereupon obtaining the god-like kings of the Ikshāku race, originating from Manu, I, under the influence of powerful time, passed from the hands of one king to those of another (54). When the Lord bestowed me upon the intelligent Manu, the king of men, many kings, born in the families of great saints, ruled over me (55). Having conquered me many heroic Kshatriyas have gone to the celestial region. Under the influence of time they have disappeared in me (56). The powerful Kshatriyas, ever victorious in battle, fought for me in this world with one another and they have been still fighting even now (57). This is the end of destiny despatched by thee. If thou hast commisseration for me, if thou dost wish to relieve me of my burden do thou organise a war for the destruction of the kings for the behoof of the world. May the beautiful holder of discus alone grant me protection (58–59). May Nārāyana command me to whom I have come for help oppressed with a load, if he thinks proper to relieve me of it (60).
¹⁷⁶ He was the architect of the gods.
¹⁷⁷ Most excellent seat.
¹⁷⁸ The seat of the religious student made properly of Kusa grass.
¹⁷⁹ A kind of tree.
LIII. AN ACCOUNT OF SANTANU’S FAMILY
Vaishampayana said:—Thereupon hearing the words of the earth and thinking minutely on her object the gods said to the grand-father (1). "O Lord, thou hast created the bodies of all creatures. Thou art the lord of all the worlds. Do thou therefore relieve the earth of her load. O lord, if thou dost wish to accomplish the object of the earth in this her calamity do thou, without delay, ascertain the duties of Mahendra, Yama, Varuna, the king of riches, Nārāyana, the moon, the sun, the air, the Adityās, the Vasus, the Rudras, the Patriarchs of the world, the celestial physicians, the Aswinis, of the Sāddhyas, of Vrihaspati, preceptor Sukra, of Kāla, of Kali, of Maheswara, of Kārtikeya, of Yakshas, Rākshasas, Gandharvas, Chāranas, great serpents, of birds, huge mountains and oceans consisting of great waves of rivers headed by Gangā (2–8). O grand-father, how shall we send down our portions? Let us create bodies, not born of any woman, in the family of those kings who range in the sky, in that of the kings who tread the earth and in that of courtier Brāhmanas and other princes (9-10)". Hearing this great resolution of the gods assembled together for one common cause the grand-father of all, eulogised by the celestials, said to them (11). "O ye leading celestials, I like very much your resolution. Do you create portions of your body on earth with your energy (12). Ye are all leading celestials, do ye, with your energy, descend on earth. And acquiring the prosperity of the three worlds do you relieve the earth of her burden (13). Listen to what I did in the days of yore for removing the load of her burden when I was informed of it (14).
"In the days of yore I was seated on the western bank of the eastern ocean along with my grand-son the great Kashyapa (15). I was describing various themes relating to the Vedas described before, as well as many other episodes of the Purānas (16). While I was thus discoursing, you all, accompanied by Maruts and the ocean and Gangā in their forms, came to me (17). With rushing waves, clad in a variegated raiment of acquatic animals, with a body shining with shells and pearls, adorned with corals and jewels, accompanied by the moon and roaring like a cloud surcharged with water, the ocean, as if vanquishing me, came to its bank. And throwing up its salt waters he greatly distressed that place (18–20). When the ocean was about to assail that place with his water I said to him in angry words ’be quiet’ (21). No sooner I said ’be quiet’ than he assumed a form. And with all his waves stilled he shone there in right regal grace (22). Desirous of encompassing your well-being and relieving the earth of her burden I imprecated a curse on the ocean and Gangā, saying ’O ocean, since you have come in a regal form, go, you will be a king. Performing many feats with your own power on earth, you will be born in the race of the great Bharata and be a protector of men. Although impatient you assumed a form as soon as I asked you to be quiet. Therefore gifted with a beautiful person you will be celebrated on earth by the name of Shāntanu. And this foremost of rivers, Gangā, of unblemished limbs and expansive eyes, will go to you in a beautiful form (23-27)’. When I said this, the ocean, being depressed at heart, looked at me. He said ’O Lord, O god of gods, why dost thou imprecate a curse on me? I always obey thy commands. I have been made by thee and am always under thy protection. I am therefore thy son. Why hast thou then cursed me in unbecoming words? (28–29). O lord, by thy favour, my waves increased with the tides and so I was agitated. O Brāhman, how am I to blame for this? (30). If during that time thou hast been touched by water thrown up by the wind, what reason is there for thy imprecating a curse on me (31)? I was agitated by three-fold instruments namely the blowing wind, the increasing cloud and Parva accompanied by the moon (32). O Brahman, if I have committed any offence for these three instruments set to work by thee it behoves thee to forgive me and let there be an end of this curse (33). If dost thou find any evidence, O lord of gods, do thou show me mercy who have been depressed by a curse for no offence of mine (34). O lord, by thy command, this Gangā will descend on earth. I am guilty but thou shouldst show mercy on this innocent one (35).’
"Thereupon I said in sweet accents to the great ocean who had been terrified and moved by the curse of the gods who were innocent of the cause thereof. ’O you of great mind, O lord of rivers, be thou at ease, do not fear, I have been propitiated with thee, Listen now to the future object of this imprecation (36–37). O lord, renouncing this thy ocean body, go to the race of Bharata. Then, O great ocean, O great king, you will be enveloped with regal grace. There, O lord of waters, you will govern the four Varnas and be pleased (38–39). And assuming, a beautiful form of a woman, this Gangā, the foremost of rivers, will serve you (40). Sporting with Jānhavi, by my command you will not experience human miseries (41). O ocean, be you soon united with Gangā in wed-lock and carry out my command (42). Exiled from the celestial region the Vasus have entered the Rasātala. I appoint you for procreating them (43). Let Jānhavi, for having offspring, conceive those eight Vasus who are effulgent like fire and increase the joy of the celestials (44). Having procreated the Vasus, multiplied the Kuru race and cast off your human body, you will, in no time, assume your ocean body’ (45).
"O foremost of gods, thus in the days yore beholding the future burden of the earth, I sowed the seeds of Shāntanu’s race for your well-being in which have been born the Vasus who live in the celestial region (46–47). Even now in the celestial region exists Gangā’s son Bhishma as the eighth Vasu. The seven other Vasus have repaired to their respective regions and only Vishnu is now living (48). The king Shāntanu begat on his second wife the highly effulgent and powerful king Vichitravirya (49). The two sons of Vichitravirya were the two famous kings of the world Dhritarāstra and Pāndu, the two foremost of men (50). Of them Pāndu had two beautiful and youthful wives. The first was named Kunti and the second was named Mādri. And both of them were like the wives of the celestials (51). Dhritarāshtra had one wife, by name Gāndhāri, who, by stead-fastly serving her husband, became celebrated in the world (52). Herein that house will be divided into two hostile parties and a terrible dissension will take place amongst the sons of those two kings (53). On account of the internal dissensions of these kings all the royal families will be destroyed. A terrible fear, like the hour of universal dissolution will then prevail (54). When all the kings, with their armies, will be slain by one another the cities and kingdoms will be shorn of their inhabitants and Earth will enjoy relief (55). I have read in the Puranas that in the end of the Dwāpara Yuga, all the kings, with their armies, will be destroyed by weapons. Then Ashwathama, a portion incarnate of Sankara, with the fire of weapon, will consume the remnant of humanity in battle lying unconscious, at night, in sleep (56–57). When that one of cruel deeds, the like of death himself, will desist, this story relating to the the Dwāpara Yuga, will come to a close (58). When Ashwathāmā, a portion of Siva, will disappear, the dreadful Kali Yuga of Maheswara will set in (59). In this Yuga people will perpetrate many iniquities and there will flourish only a portion of virtue. Truth will disappear and falsehood will be stored up (60). In this Yuga, people will worship only Maheswara and Skanda; old and long-lived men will not exist on the earth (61). I have thus described the most excellent annihilation of the kings of this world. Therefore, O ye celestials, descend on earth, without delay in your respective portions (62). Let Kunti and Madri conceive portions of Dharma and let Gandhāri conceive Kali the instrument of all dissensions (63). These kings, urged on by destiny, will form two parties and being desirous of securing the earth, will seek a war (64). Let Earth, who upholds all the worlds, enter into her own native source. This sacred and well-known means of the kings is thus created (65)." Hearing the words of the Grand-father Earth with Kāla went away happily for encompassing the destruction of the kings (66).
Thereupon Brahmā despatched the gods for slaying their enemies. The ancient Rishi Nara the (Serpent) Sesha, that upholds the earth, Sanatkumār, the Sadhyas, Agni, and other gods, Varuna, the Vasus, the sun, the moon, the Gandharvas, the Apsaras, the Rudras, the Viswas, the two Aswinis all descended on earth in their respective portions (67–69). As described by me before the incarnations of the portions of gods, those foremost of Purushas were born, through women or otherwise, on earth as the destroyers of the Daityas and Dānavas. Some of them multiplied their families like fig-trees. And some of them were hard-bodied like thunder-bolts (70–71). Some of them were endued with the strength of a million of elephants. Some of them were powerful like mighty currents and some were capable of handling clubs, Parighas and other weapons (72). All of them were capable of striking with the summits of the mountains. Hundreds and thousands of men, having arms like Parighas, were born in the race of Vrishnis. And the gods were born in the races of Kuru and Panchala as kings. There were born in the prosperous family of Yadus and those of Brāhmanas many sacrificers of pious deeds, well read in the scriptures, mighty bow-men, observant of Vedic rituals and endued with prosperity and accomplishments (73–75). Whenever angry they could shake the mountains, the rivers, the surface of the earth, rise up in the sky and agitate the mighty deep (76).
Having thus commanded the gods the Grand-father Brahmā, the master of present, past, and future, consigned all the worlds to Nārāyana and attained peace (77). Listen again to what the Omnipotent Nārāyana, Vishnu, of sacred fame, the lord of wealth and life, did for the behoof of creatures after incarnating himself on earth and taking birth in the family of the intelligent Vasudeva, the descendant of Yayāti (78–79).
LIV. THE BIRTH OF THE DAITYAS
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 Nārada came out of a portion of Nārāyana’s energy¹⁸⁰ (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 _Vina_¹⁸¹ like a female companion always confined in room, had an antelope skin thrown on his body and a sacred thread made of gold. With a staff and _Kamandalu_¹⁸² in his hands he appeared like second Sakra (8). That great sage always used to pick up quarrels, was learned, well-read in _Gandharva-Veda_¹⁸³ and was capable of deciphering the secret cause of dissensions in this world. That Brāhmana 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, ever ranging 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,¹⁸⁴ 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 entertain any 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 Rakshasa. 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 Vanaras¹⁸⁵ (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 didst 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 in the 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)".
¹⁸⁰ Dharma’s incarnation was Yudhishthira, Sakra’s was Arjuna and Pavana’s was Bhimasena. The two Aswinis incarnated themselves as Nakula and Sahadeva. The sun incarnated himself as Karna, the priest of the gods Vrihaspati as Drona, the eighth Vasu as Bhishma, death as Vidura, Kali as Duryodhana, Soma as Abhimanyu, Sukra as Bhurisrava, Varuna as Srutayudha, Sankara as Ashwathama, Mitra as Kanika, Kuvera as Dhritarashtra. The Gandharva and others incarnated themselves as Ugrasena, Dushasana and others.
¹⁸¹ A stringed musical instrument.
¹⁸² A vessel to carry water.
¹⁸³ The art of music. This was the special gift of the Gandharvas.
¹⁸⁴ The usual practice is that at the time of installation sacred water is sprinkled on the head of a king. The meaning is that who has gone through the ceremony of installation.
¹⁸⁵ Properly speaking they were not monkeys but a barbarous race living in a province of the Southern India.
L. V. VISHNU’S REPLY
Vaishampayana said:—Hearing the words of Nārada the Lord Madhusudana, the master of gods, smilingly said in auspicious words (1):—"O Nārada, listen to a proper reply to all these words which you have addressed to me for the well-being of the three worlds (2). It is known to me that all these Dānavas, assuming human forms, have been born on earth (3). I know too that Kansa is born as the son of Ugrasena on earth. I know also that Keshi is born as a horse (4). I know also the elephant Kuvalayapida, the wrestlers Chānura and Mushthika and the demon Arishtha in the shape of a bull (5). Khara and the great Asura Pralamva are also known to me. Bali’s daughter Putanā is also well known to me (6). I know also Kāliya who is living in the lake of Yamunā and who has entered there in fear of Vinatā’s son¹⁸⁶ (7). I know also Jarāsandha who is the head of all kings; and the demon Naraka, who is living in the city of Prāgyotish, is also very well-known to me (8). In the city of Shonitpura on earth Bāna is born as a man. That energetic and haughty demon, of thousand arms, is invincible even unto the gods. I know also that the great charge of Bhāratvarsa lies with me (9-10). I know also how all these kings will disappear. The destruction of those danavas, in human forms, who never come back from battle-field and the rejoicing of the region of Sakra has also been seen by me (11). For myself and for others I shall enter into Yoga. Going to the region of men and assuming a human form I shall bring about the destruction of all those mighty demons headed by Kansa. I shall slay him by that means by which he will enjoy peace (12–13). By my Yoga I shall resort to all these means. It is my incumbent duty to destroy all those enemies of the gods in battle (14). I shall kill the foes of all those great ones who have sacrificed themselves on behalf of the earth, of all those gods, Rishis and Gandharvas who have come down on earth at my behest (15). O Nārada, I have already formed this resolution. Let the grand-father Brahmā make a house there for me (16). O grand-father, do thou relate to me, how, born in what country and living in what house I shall kill them (17)".
Brahma said:—O lord, O Nārāyana, hear from me of that key to success and who your parents will be on earth (18). In order to glorify their family you will be born in the race of Yādavas (19). Eradicating these Asuras for good and multiplying your great family you will establish the orders of mankind. Hear from me about this (20).
O Nārāyana, in the days of yore, in the great sacrifice of the high-souled Varuna, Kashyapa stole away all the cows giving milk for the sacrifice (21). Kashyapa had two wives, Aditi and Surabhi who did not wish to accept the kine from Varuna (24). Thereupon coming to me and bowing with his head down Varuna said "O revered one, the preceptor has stolen away all my kine (23). Having accomplished his object, even, O father, he has not ordered the return of those kine. He is under the control of his two wives Aditi and Surabhi (24). O lord, all those my kine give heavenly and eternal milk whenever wished. Protected by their own power they range in the seas (25). They perpetually yeild milk like unto the ambrosia of gods. Save Kashyapa there is none else who can charm them (26). O Brahmā, a master, a preceptor or whoever he may be if one goes astray thou dost control him. Thou art our supreme refuge (27). O preceptor of the world, if punishment is not meted out to powerful persons who do not know their own work, then the order of the world will not exist (28). Thou art omnipotent and lord of all. Do thou give me my kine, I will go then to the ocean (29). These kine are my soul—they are my endless strength. Of all thy creation the kine and the Brāhmanas are the eternal sources of energy (30). First of all the kine should be saved. When they are saved they protect the Brāhmanas. The world is upheld by the protection of the kine and Brāhmanas" (31).
O Achyuta, thus addressed by Varuna, the king of water, and being truly informed of the pilfering of the kine I imprecated a curse on Kashyapa (32). With that portion, in which the high-souled Kashyapa stole the kine, he will be born as a milkman on earth (33). His two wives Surabhi and Aditi, who are like pieces of wood for the birth of gods, will also go with him (34). Being born as a milkman with them he will live there happily. That portion of Kashyapa, equally powerful like himself, will pass by the name of Vasudeva and will live amongst the kine on earth. Near Mathurā there is a mountain by name Govardhana (35-36). Paying tribute to Kansa he lives there being attached to kine. His two wives Aditi and Surabhi are born as the two wives of Vasudeva by name Devaki and Rohini. Being born there as a boy having all the characteristics of a milkman he there grew up as thou didst do before in thy form with three footsteps. Then covering thyself with the form (of Yoga), O Madhusudana, do thou go there for the well-being of the world. With exclamations of thy victory and benediction all these gods are welcoming thee. Descending on earth and taking thy birth from Rohini and Devaki do thou please them. Thousands of milk maids will also cover the earth (37-42). O Vishnu, when thou shalt range in the forest tending kine they will see thy beautiful form adorned with garlands of wild flowers (43). O thou having eyes like lotus petals, O large-armed Nārāyana, when thou wilt go as a boy to the villages of milkmen all people will become boys (44). O thou having lotus eyes, being milkmen with their minds devoted to thee all thy votaries will help thee; tending kine in the forest, running in pastures and bathing in the water of Yamunā they will acquire a great attachment for thee. And Vasudeva’s life will be a blessed one (45–46). Thou wilt address him as thy father and he will address thee as his son. Save Kashyapa whom else canst thou accept as thy father (47)? O Vishnu, save Aditi who else can conceive thee? Therefore by thy self-begotten Yoga do thou proceed for victory, O Madhusudana. We too repair to our respective habitations (48).
Vaishampāyana said:—Having ordered the gods to repair to the celestial region the Lord Vishnu went to his own abode on the northern side of the ocean of milk (49). In this quarter there is a cave of the mount Sumeru difficult of being trodden, which is worshipped with his three foot-steps during the solistice (60). Having left there, in the cave, his old body the omnipotent and intelligent Hari despatched his soul to the house of Vasudeva (61).
¹⁸⁶ Garuda who used to eat up serpents.
LVI. KANSA IS INFORMED OF HIS DEATH BY NARADA
Vaishampayana said:—Being informed of the descension of Vishnu and of the portions of other gods, the celestial saint Nārada repaired to the city of Mathurā to communicate the future death of Kansa (1). Coming down from the celestial region and arriving at the garden of Mathurā, that foremost of Munis sent a messenger to Kansa, the son of Ugrasena (2). He communicated the arrival of the Muni at the garden. Hearing of the arrival of Nārada, that Asura, having lotus-like eyes, speedily went out of his city. He saw there his guest, the praiseworthy Brāhmana saint Nārada, shorn of all sins, powerful like the sun and effulgent like fire. Having bowed unto him and worshipped him duly he brought for him a golden seat shining like fire. That Muni, the friend of Sakra, sat on that seat (3–6).
He then said to the highly wrathful son of Ugrasena:—O hero, you have duly worshipped me with works laid down in the scriptures. Hear now and accept what I say. O my son, ranging in Nandana and Chaitraratha gardens, in Brahmā and other celestial regions I arrived at the great mount Sumeru, the friend of the sun (7–9). The gods also followed me. Having bathed in the holy water of all the sacred rivers I saw the celestial Gangā of three courses and streams, who dissipates all sins as soon as she is recollected. Thereupon having bathed, in order, at all those sacred shrines I saw Brahmā’s palace, resorted to by the Brāhmana saints and filled with the music of the gods, Gandharvas and Apsaras (10-12).
Once on a time the Grand-Father held a meeting of the gods on the summit of the mount Sumeru. I, too, taking up my Vinā, set to tune, came to that meeting of Brahmā and saw that the Grand-Father and the gods, adorned with white turbans and diverse jewels, and seated on celestial seats, were holding counsels (13–14). O great king, I heard there that they, with their followers, were concerting dreadful measures for your destruction (15). The child, of the eighth conception of your youngest sister Devaki who lives in Mathurā, will be your death (16). O hero, it has been ascertained that your death will proceed from that self-born (Vishnu) who is the stay of heaven, is the great mystery of the gods and is identical with all (17), O Kansa, to meet with death at the hands of that god of Gods, as has been settled upon, is a matter of glory to you. Therefore remember him now. Try to destroy the conception of Devaki and enjoy all your wealth and articles of pleasure. I love you very much and therefore I have come here and described to you what took place on the summit of the mount Sumeru. I; now leave you. May you fare well (17–20).
Vaishampāyana said:—After Nārada had said this and gone away Kansa, meditating on his words, began to laugh aloud with his lips open, and smilingly said to his servants who were before him. "Truly the gods make fun with Narada and he has no knowledge of things (21–22). Even when I am seated on my throne, asleep, mad or intoxicated, the gods headed by Vāsava cannot terrify me the least (23). Who is there in the land of men who can dare make me angry? I can even agitate the earth with these two my huge arms (24). From to-day I shall greatly oppress men, beasts, birds and all other creatures who follow the gods (25). Do ye issue this command to Keshi, in the shape of a horse, Pralamva, Dhenuka, Aristha, in the form of a bull, Putanā, Kaliya and other demons (26). Assuming diverse forms do ye range all over the world and destroy them whom you will find against me (27). Nārada has said that our fear proceeds from conception and therefore you should always be informed of the movements of all those who have been conceived by women (28). When I am your master you need not be afraid of any accidental calamity. Therefore freed of all anxiety do ye enjoy objects of pleasure of your own accord (29). Narada is greatly fond of quarrels and is intent on creating dissensions. In order to set one against another that Brāhmana, with a restive mind, travels in all the worlds, creates dissensions even amongst men of highly quiet temparament and works out enmity amongst kings by various means" (30–31).
Having vauntingly said this Kansa entered his own palace but his heart was burning with the fire of anger (32).
LVII. AN ACCOUNT OF THE BIRTH OF DEMONS
Vaishampayana said:—Thereupon worked up with anger Kansa said to all his well-meaning ministers:—"Do ye always be on your guard for destroying the (eight born) children of Devaki (1). The calamity, which we suspect, should be eradicated. Therefore from the very beginning destroy all the embryos of Devaki (2). Let Devaki, well guarded in the inner appartment by the warders, range there confidently. And when she conceives keep her with care (3). As soon as she will conceive, the women of my harem will count the months from the very first, and being informed of the time of delivery we will do what we think proper (4). Let Vasudeva too be kept unconsciously day and night in the inner appartment by eunuchs and women engaged in my well being. Let no body disclose to him the secret (5). With these human efforts people should accomplish their objects. Hear how persons like me avert the course of destiny (6). Even an adverse destiny is made propitious by well employed mantras, properly administered medicines, care and devotion (7)."
Vaishampāyana continued:—Hearing from Nārada, the account of his death, Kansa, out of fear, began to hold counsels as to how he should destroy Devaki’s embryo (8). On the other hand, being informed of the portendous and dreadful efforts of Kansa while out of sight, the powerful Vishnu began to think (9) "Bhoja’s descendant Kansa will destroy the first seven children of Devaki. In her eighth conception I shall have to live in her womb" (10). While thus meditating his mind flew where the Saragarbha Danavas, by name, Hansa, Suvikrātha, Damana, Ripunardana, and Krodhahartā were living in the water (11). These immortal-like Saragarbhas, the sons of Kālanemi, were powerful like the celestials, were of effulgent persons and experts in battle (12). Leaving their own grand-father Hiranyakasipu and wearing mantted locks those Saragarbha Daityas worshipped the Grand-father of all, Brahmā, with hard penances who, being pleased, conferred on them the following boon (13-14).
Brahma said:—"O ye foremost of Dānavas, I have been greatly pleased with your ascetic austerities. Express to me clearly your wishes, I shall grant them to you all." (15). Encouraged by Brahmā’s words the Daityas said "O lord, if thou art pleased with us do thou confer upon us this best of boons. O Brahman, if thou art ready to confer upon us a boon, do thou grant us such a one as may render us unslayable by the gods, the huge Uragas, Yakshas, Gandharvas, Siddhas, Chāranas, men and by the great Rishis ever engaged in penances, whose weapons are their curses" (16–18).
The Grand-father was greatly delighted at heart with their ascetic observances and therefore affectionately said to them:—"What you have prayed for will all be accomplished." Having conferred this boon on Saragarbhas the self-born repaired to the celestial region.
Thereupon Hiranyakasipu addressed them in angry words saying (19–20). "By your disregarding me and praying for a boon to the lotus-sprung Brahmā, you have become my enemies. I therefore have no affection for you and forsake you all. That father, who has given you the high sounding name of Saragarbha, will kill you all while in embryo (21–22.) O ye great Asuras Saragarbhas, you all six will be born in order from Devaki and Kansa will kill you (23)."
Vaishampayana said:—Thereupon repairing to the nether region Vishnu arrived where Saragarbha Asuras, on account of the imprecation of Hiranyakasipu, were living in the womb of water. He saw them lying there possessed by death-like sleep (24–25). Thereupon entering into the body of the Saragarbhas in a state of dream, Vishnu, having truth for his prowess, caught hold of their vital breaths and consigned them to the care of sleep. He said "O sleep, by my command take the vital airs of all these leading Dānavas Saragarbhas and place them in order in the womb of Devaki (26-28). They will be born of her womb and proceed to the abode of Death. Kansa’s efforts will be baffled and Devaki’s labour will be crowned with success (29). I will show you such a favour that like me you will be powerful on earth and adored of all creatures (30). Thereupon when my gentle portion will be conceived by Devaki in her seventh conception, take that eldest brother of mine in the seventh month and place him within Rohini’s womb (31). On account of his thus being taken away from the womb, that moon-like elder brother of mine will pass, in his youth, by the name of Sangkarsana (32). Thereupon thinking that ’Devaki has untimely given birth to a child out of fear in the seventh time’ Kansa will be very careful for the eighth time when I will be in her womb (33). O goddess, may you fare-well; as being the ninth of our race, you will be conceived by Yashodā, the best of milk-women, the most beloved wife of Nanda the master of Kansa’s kine. You will be born on the ninth day of the dark half of the month (34–35). I too, in the middle of the night under the influence of Abhijit,¹⁸⁷ will come out happily of the womb (36). O sleep, highly dreadful is Kansa’s rule. Therefore in the eighth month, we will be simultaneously born (and exchanged by Vasudeva) (37). I will be taken to Yashodā and you will be taken to Devaki. By this our interchange Kansa will be stupified (38). Then taking you by the leg he will dash you against a stone; you will then at once go up to the sky and attain to your eternal region (39). O goddess, there the effulgence of your face will be like that of Sangkarshana and your body will be dark-blue like mine and your arms will be as huge as those of mine (40). O sleep, when armed with an uplifted mace of three heads, and with a dagger of golden handles, when with a cup full of wine and a clean lotus, when adorned with a blue raiment and a yellow cloth thrown round your breast, you will occupy the road of the celestials, your breast will adorned with a necklace shining like the rays of the moon, your two ears will be adorned with two celestial Kundalas and your countenance will shine like the moon (41-43). O goddess, adorned, at my command, with a wonderful crown and hair nets, with flags of peacock feather and Angadas, embellishing the ten quarters, with your dreadful arms resembling the serpents, encircled by terrible goblins and observing the vow of celibacy you will enter into the celestial region (44–46). When you will reach the land of gods, the thousand-eyed Indra will confer upon you the dignity of a god by sprinkling you with water according to the rules laid down by me and accept you as his sister. Having been adopted in the family of Kushika you will pass by the name of Koushika (47–48). Afterwards when Vāsava will assign to you the mount Vindhyā for your habitation you will adorn the world with thousand provinces (49). On whomever on earth you will bestow a boon while ranging of your own accord in the three worlds, he will at once attain to the fruit thereof (50). O goddess, there thinking of me in your mind, and starting with the goblins you will kill the two demons Shumbha and Nishumbha living in mountain, with all their attendants (51). O sleep, you are greatly fond of an offering of meat. You will therefore, on a Navami,¹⁸⁸ receive, on earth, worship accompanied by the sacrifice of beasts (52). Children or wealth, it will not be difficult to acquire any of these for him, who, amongst men cognizant of my prowess, will bow unto you (53). You will save them all from danger, those who will be tired in a huge forest, those who will be drowned in a mighty deep, those who will be attacked by robbers (54). O auspicious lady, I will not kill him who will propitiate you with devotion nor will he meet with ruin at my hands (55)".
¹⁸⁷ One of the Nakshatras or lunar asterisms.
¹⁸⁸ The ninth day of the dark half of the month.
LVIII. ATTRIBUTES OF THE GODDESS
Vaishampayana said:—Having saluted the goddess Nārāyani, the mistress of the three worlds I shall recite the sacred hymn as sung by the ancient Rishis (1).
"O goddess, thou art the salvation, intelligence, glory, bashfulness, learning, advancement and inclination of all the worlds. Thou art identical with twilight, night, ray, sleep and the night of death (2). Thou art designated as the worshipful goddess Kātyāyani, Koushiki, observant of the vow of celibacy and the mother of Kārtikeya. Thou art highly powerful and dost practise hard austerities (3). O goddess, thou art Jayā, Vijayā, satisfaction, nourishment, forgiveness and mercy. Thou art clad in a blue silken raiment and the eldest sister of Yama (4). Thou art of various forms, art without any, hast dreadful and large eyes and art the protector of thy votaries (5). O great goddess, living on the summits of fearful mountains, in rivers, caves, and forest and being adored by Savaras,¹⁸⁹ Varvaras¹⁹⁰ and Pulindas¹⁹¹ thou dost traverse the worlds in a car consisting of peacock-feathered flags (6-7). Surrounded by cocks, goats, lambs, lions and tigers and worshipped by the ringing of bells thou dost always live in the mount Vindhyā (8). Thou dost hold trident, Pattisha and other weapons. The sun and the moon are thy flags. Thou art the ninth day of the dark half of the month and the eleventh day of the light half (9). Thou art the quarrelsome Rajani, the sister of Baladeva, the abode of all creatures, the death and the supreme end of all animals and the daughter of the milk-man Nanda who carries the victory of the gods. Thou dost wear bark, excellent cloth and art the dreadful twilight (10-11). Thou art of dishevelled hairs and the death. Thou art fond of wine and meat. Although thou art Lakshmi (of beautiful form) thou dost assume a dreadful form for the destruction of the Dānavas (12). Thou art Sāvitri¹⁹² of the Vedas, the mother of mantras, the celibacy of the maidens, the good luck of women, the external altar of the sacrifices, the gift of the priest, the plough of the cultivators, the earth of all creatures, the success of sea-faring merchants, the bank of the ocean, the first woman of the Yakshns,¹⁹³ Surasa¹⁹⁴ of Nāgas, art conversant with the knowledge of Brahman, initiation and great beauty. Thou art the effulgence of luminous bodies, Rohini of stars, the consummate prosperity in courts, forts, confluences of rivers and the full-moon (13–17). Thou art the goddess of learning in Valmiki,¹⁹⁵ the memory of Dwaipayana¹⁹⁶ the intellect of the Rishis in religious matters, the determination of the gods and dost live in all creatures as the goddess of wine adored by thy own deeds (18). O goddess, thou art the charming look of the thousand eyes of the king of gods, the Arani of the Agnihotra ascetics, the hunger of all creatures, the gratification, oblation, intellect and brain of the celestials, the receptable of all the Vasus, the hope of men and the pleasure of all those who are crowned with success. Thou art the direction, the contrary direction, the flame of fire, ray, Shakuni, Putanā, the terrible Revati, the over-powering sleep of all creatures and Kshatrya (19-22). Thou art Brahmavidya¹⁹⁷ in learning, Om¹⁹⁸ and Vasha¹⁹⁹. The Rishis know thee as the ancient Parvati amongst women (23). As said by Brahmā thou art Arundhati²⁰⁰ amongst chaste women. Truly thou hast been designated by the gods as Indrani²⁰¹ (24). This universe, mobile and immobile, is permeated by thee. Undoubtedly thou art the saviour in battle, burning fire, rivers, fear of thieves, caves, foreign countries, courts, in assailing the enemies and in all other matters where life is at stake (25–26). My heart, mind and reasoning faculty are all devoted to thee. Do thou save me from all sins; show me this favour (27).
"O goddess, thou art always propitiated with him, who, rising up early in the morning, purifying himself and controlling his mind, will read this heavenly hymn (28). Thou dost give their desired-for objects to those who recite it for three months, and a most excellent boon to those who do it for six months, and celestial vision to those who continue it for nine months and Siddhi as they desire to those who sing it for one full year (29–30). O goddess, as recorded by the great saint Krishna Dwaipayana thou art the supreme Brahman identical with truth. Thou dost drive away the fear of men, proceeding from chains, death, the destruction of children and wealth and disease. Assuming various forms at thy will, thou dost confer boons (31–32). Stupifying Kansa thou shalt alone enjoy the world. And I shall adopt the life of a milk-man amongst kine. For accomplishing my own work I shall become Kansa’s milk-man" (33).
Having thus addressed (the goddess of sleep) the lord disappeared and she too, saluting him, expressed her consent by saying, "So be it" (34).
¹⁸⁹ A barbarian race inhabiting the mountainous districts of India and wearing the feathers of the peacock as decorations.
¹⁹⁰ One of a degraded tribe or occupation.
¹⁹¹ A barbarian using an uncultivated and unintelligible dialect.
¹⁹² The holy verse of the repetition of which forms an essential part of the ceremonies, enjoined to the Brāhmanas for daily observances.
¹⁹³ The mother of Kuvera.
¹⁹⁴ The mother of the Nagas.
¹⁹⁵ According to tradition Valmiki obtained a boon from the goddess of learning and composed his great work Ramayana.
¹⁹⁶ Dwaipayana Vyasa was celebrated for his memory for he had by heart all the Vedas and Puranas.
¹⁹⁷ Knowledge of spirit which is regarded as the best of all forms of learning.
¹⁹⁸ The mystic name of the deity, prefacing all the prayers and most of the writings of the Hindus, from A a name of Vishnu, U Siva and Ma Brahma. It therefore implies the Indian triad and expresses the three in one.
¹⁹⁹ oblation with fire.
²⁰⁰ The wife of the sage Vasistha.
²⁰¹ The queen of gods, the wife of Indra.
LIX. BIRTH OF KRISHNA AND BALADEVA
Vaishampayana said:—Under these arrangements the celestial-like Devaki conceived for seven times as described before (1). Kansa killed the Sargarbhas by dashing them against a stone, as soon as they came out. The embryo of the seventh conception was transferred to Rohini (2). Once on a time at the dead of night while Rohini was sleeping a sound sleep there took place a discharge of blood followed by an abortion (3). Rohini, in a dream, saw the falling of her embryo and when she awoke, a little after, she was greatly pained on not seeing it (4). In that dark night Vasudeva’s wife Rohini, resembling the moon, was worked up with great anxiety; thereat the goddess of sleep said to her (5). "O fair one, I have extracted the embryo out of Devaki’s womb and placed it in yours. Therefore this your son will be celebrated by the name of Sangkarshana" (6). Obtaining that son she was pleased and with her head down she entered her own house like the beautiful wife of the moon (7).
When people grew anxious of instituting enquiries about the seventh conception of Devaki she conceived him for the eighth time for whom Kansa had killed her seven children (8). Kansa’s servants began to watch it with great care wherein the Lord Hari was living of his own accord (9). Yashodā too conceived the goddess of sleep, begotten of a portion of Vishnu’s energy and intent on carrying out his command (10). Before the period of conception was complete, in the eighth month both Devaki and Yashodā simultaneously gave birth to their children (11). In the same night in which Krishna was born in the race of Vrishnis, Yashodā gave birth to her daughter (12). Vasudeva’s wife Devaki and Nanda’s wife Yashoda, both of them, conceived at the same time (13). In the auspicious midnight and in Abkijit Muhurtta, Devaki gave birth to Vishnu and Yashodā to that daughter (14). When Janārddana was born, the oceans were agitated, the pillars of the earth were shaken, the fires, that had been extinguished, began to burn, auspicious winds began to blow, the dust was removed and the luminous bodies manifested themselves (15–16). When the invisible, eternal and powerful Lord Hari of subtle soul, who encompasses the well-being of the world, was born, the night was Jayanti, the Nakshatra was Abhijit and Muhurtta was Vijaya. As soon as he was born he overpowered all the worlds with his looks. The celestial bugles began to produce sound without being struck and the king of gods showered flowers from the etherial region. The great saints, accompanied by the Gandharvas and Apsaras, chanted the glories of the slayer of Madhu in auspicious hymns. When Hrishikesha was born the whole universe was in an ecstacy of joy (17–20). Indra too, along with the gods, eulogised the glories of Madhusudhana. Seeing, in that night, Vishnu²⁰² born as his son, bearing the mystic mark of Srivasta and other signs of divinity Vasudeva said to him, "O lord, do thou withdraw this form of thine. O thou having lotus-eyes, I have been greatly terrified, on account of my sons, your elder brothers, being slain by Kansa and therefore I speak thus" (21–23).
Vaishampayana said:—Hearing the words of Vasudeva the lord withdrew his form of four arms and addressing him as his father asked him to take him to the house of the milkman Nanda (24). Taking that boy, Vasudeva too, fond of his sons, speedily repaired to the house of Yashodā (25). Placing his son in her house against her knowledge he brought her daughter and placed her on Devaki’s bedstead (26).
After the children had been exchanged Anakadundhubi Vasudeva, having accomplished his work and his mind filled with fear, issued out of his house and communicated to Ugrasena’s son Kansa the birth of a beautiful daughter (27-28). Hearing it the powerful Kansa quickly arrived at Vasudeva’s door and enquired of him about what was born. He then ordered him to hand over the new born babe, and remonstrated with him severely (26-30).
Hearing this all the women of Devaki’s family cried aloud and she, herself shedding tears, prayed humbly to him; "O lord, you have already killed my seven beautiful sons. I have taken this new-born daughter for already slain. Do what you think proper." Seeing that girl and drawing her out the wicked-minded Kansa said:—"While a daughter is born she is already killed." That girl, equal to the earth herself, who was wearied on account of her living in the womb and whose hairs were wet with the water thereof, was placed before him on the ground. Taking her with contempt by the legs and whirling her Kansa dashed her against a stone. Although thrown on a rock in derision, that girl, who is daily worshipped by the gods, was not crushed. On the other hand, casting off her human from and being adorned with celestial garlands, pastes, and a shining crown she, with dishevelled hairs and remonstrating with Kansa, rose up in the sky (31–38). She was clad in a dark blue raiment, her breasts were rising, her hip was spacious like a car and she had four arms. Her colour was shining like lightning, her eyes were like the rising sun, and she was like a clouded evening. That dreadful girl, having a moon-like countenance, and roaring like a cloud, was surrounded by ghosts and goblins. Dancing and laughing in that dark night she rose up in the sky. Drinking most excellent wine and laughing aloud she, in anger, said to Kansa (39–42).
"O Kansa, for thy own destruction thou hast whirled and dashed me against a rock. Therefore at the time of thy death when thy enemy will attack thee I will tear off thy body with my hands and drink thy hot blood" (43-44).
Giving vent to these dreadful words, the goddess, by her own wished-for way, rose up in the sky; and encircled by her own followers and in that form she began to range in the celestial region (45). That girl, worshipped by Vrishnis, grew up there. By the command of their kings the gods brought her up like a child (46). That daughter, who was formerly created by Brahmā through his yoga, was born with the Lord for protecting Keshava (47). The Yādāvas daily worship her, who in her celestial form, protected Krishna (48). After her departure Kansa took her for the instrument of his death. And being ashamed he secretly said to Devaki (49).
Kansa said:—"O Sister, I have made endless attempts to escape the hand of death, and for this, I have destroyed many of your children. O Madam, my death has now come from another quarter (50). Alas! being ruthless, I have, with care, slain my own kinsmen, but have not been able to supersede destiny by my manliness (51). Under the influence of bad time, I have been the instrument of their death. Therefore cast off your anxiety for the destruction of your embryos and your sorrow for the death of your sons (52). It is Time that is the enemy of all and brings about their destruction. It is Time that moves every thing. People, like me, are merely the instruments (53). O lady, calamities, the inevitable out-come of one’s own deeds, arrive of them selves in proper time. But pity it is that (they think) ’I am the doer’ (54). Do not lament for your sons and renounce your grief. Such is the course of men and no body can undo the work of Time (55). The mischiefs, that I have done to you, are all present in my mind. I throw myself at your feet like a son. Be not offended with me" (56).
After Kansa had said this, the poor Devaki, with her face bathed in tears, and casting her looks upon her husband said—"Rise up, my brother, rise up." And then she addressed to him the following (57).
Devaki said:—"Being like the veritable Death, you have killed, before my very eyes, all my children. You are not to blame for this. Death himself is the instrument hereof (58). I forgive you for the sin that you have committed by destroying my children, since, touching my feet with your head you are repenting for your mis-deeds (59). Death, in old age and while in the womb, is however inevitable. And it is equally difficult to escape its hand even in boyhood and youth (60). This is all the work of Time; you are merely an instrument. One, who is not born, is not to be seen like air. One, who being born attains to the condition of one not born is to be considered as such.²⁰³ All this is the work of Providence. Death first carries away all and next the instrument is pointed out. Therefore, go, my child, you are not the cause of my children’s death. On account of various rites,²⁰⁴ pristine actions, the time of creation, the works of parents, people meet with death."
Hearing the words of Devaki, Kansa, worked up with anger and his heart consuming, entered his own house. His object being baffled he went there depressed and absent-minded (61–65).
²⁰² The word in the text is Adhokshaja, a name of Vishnu. It literally means, being produced by or produced to such as have subdued or cast down their passions.
²⁰³ As no love is cherished for a son who is not born so no attachment should be felt for him, who is dead as soon as he is born.
²⁰⁴ The various rites that are performed beginning with the birth of a child.
LX. A DESCRIPTION OF VILLAGE VRAJA
Vaishampayana said:—Vasudeva had already heard of the son, more beautiful than the moon, given birth to by Rohini in the village of Vraja (1). He, without delay, said to the milkman Nanda, in sweet words "Quickly go to Vraja with Yashodā. Having performed the various rites consequent upon their birth do you happily bring up in Vraja those two boys (2-3). Do you carefully protect in Vraja that son of mine whom Rohini has given birth to. My name will then be mentioned as having a son in the list of the ancestral manes (4). Alas, I have not been able to see the face of my only son. Although I am wise this is stealing away my wisdom (5). I specially fear this woked Kansa for he does not feel the least mercy when he kills the children. Besides various other dangers threaten the children in this world. Therefore, O Nanda, take care of Rohini’s son as you do of your own (6-7). My son is the eldest and your son is the youngest. The import of their names is also the same. Therefore bring them up with equal care (8). They are both of equal age. Please see, O milkman, that they may grow up under your fostering care and grace Vraja (9). In their childhood, everybody takes his own way, becomes naughty and commits mistakes. Therefore train them with great care (10). Never make your cow-sheds in Vrindavana for there is every fear of the wicked Keshi, of various reptiles, insects and vultures. Protect those two boys against the cows and calves in the cow-shed (11-12). O Nanda, night is almost over. Go soon to Vraja. See, the birds in the south are also asking you to do so" (13).
Hearing of this secret intelligence from the large-minded Vasudeva, Nanda was greatly pleased and ascended his conveyance along with Yashoda (14). He placed the baby prince on a vehicle carried by men on their shoulders (15). He then proceeded by a road situate on the bank of Yamunā, sprinkled with profuse water and filled with cool air (16).
Thus proceeding to some distance he saw Vraja, the charming village of cows, situated on the bank of Yamunā near the mount Govarddhana and filled with cool air (17). It was adorned with animals emitting sweet cries, huge trees covered with creepers, and kine, giving milk and grazing (18). That place was so beautifully level that the kine could range there at ease and the tanks there had all well-levelled stairs. The trees were scratched by the humps and horns of the bulls (19). Vultures, wild cats, falcons and other birds, who are fond of flesh and always follow them, and other beasts more powerful than they, such as jackals, leopards and lions always live there. And for this that place was filled with fat, marrow and bones (20). That place, covered with profuse grass, was filled with birds of various species and the roaring of tigers, was well adorned with trees crested with sweet fruits and was resonant with the auspicious sound of kine, and calves. That charming village was filled with milk-maids (21–22). The roads, for carriage, were spacious there. It was covered with thorns and its outside was filled with fallen huge trees (23).
All through the circumference there were stakes fixed on the ground an ropes for the calves; and it was filled with cow-dungs. The temples and cottages there were covered with grass (24). It was filled with the sound of churning. State officials, possessing all the signs of prosperity and well-developed and delighted persons always live there (25). The ground there was saturated with the leavings of curd and the drains were covered with moss and it was filled with the sound of the churning bangles of milk-women (26). The cow-sheds were all properly protected by well-shut doors; inside them were the houses for cows. It was filled with the play-grounds of milk-men and abounded in boys wearing feathers of crows (27). The youthful damsels of milk-men, clad in blue raiments, prepare clarified butter and accordingly there blows sweet-scented air (28). Having their heads adorned with garlands of wild flowers and their breasts covered with jackets, the milk-maids, with jars of milk on their heads, always walk about there (29). The road, on the bank of Yamunā, was also filled with milk-maids, carrying water. When the milk-man Nanda, with a delighted heart, entered by this way to his village there arose a great shout of joy amongst the men of his clan. The elderly milk men and women came out and received him in the city. He also went to that delightful place of his own accord. Thereupon going to the beloved wife of Vasudeva Rohiai, he placed there the mystic Purusha Krishna, resembling the rising sun (30–32).
LXI. SUPERHUMAN DEEDS OF KRISHNA. HE UPSETS A CARRIAGE AND KILLS PUTANA
Vaishampayana said:—Without showing himself properly the Lord spent a considerable time as a milk-man in the village of Nanda (1). Of those two boys the eldest was named Sangkarshana and the youngest Krishna. They grew up there most happily (2). Incarnating himself as Krishna the Lord Hari, assuming the dark-blue hue of the cloud, grew up there in the midst of milk-men like a cloud in the ocean (3).
One day while Krishna fell asleep under a carriage, Yashoda, fond of her sons, went to the river Yamunā leaving him there (4). Thereupon to sport there like a child Krishna began to cry and throw up his arms. Then raising up his legs he overturned the carriage with one of them. And then crawling on his legs he began to cry for milk (5–6). In the meantime, Yashodā, having finished her bath and her person wetted with the milk of her breast like a milch cow, when its calf is tied, came there with her mind stricken with fear (7). She saw there the carriage over turned without any wind. And then crying aloud she speedily took up her child (8). She could not truly make out how the carriage was overturned; and then filled with fear she said to her boy (9) "O my child, your father is highly wrathful. I do not know what he will say when he will come to know of your sleeping under the carriage and of its being overturned (10). What is the use of my bathing? What business had I to go to go the river. On account of this foolish act of mine I saw you under the overturned carriage (11)."
Clad in a silken raiment Nanda had gone to the forest to tend his kine. When he returned to his own house in Vraja he saw the carriage upset. Its two wheels were raised up. The axles, the pitcher and the rod were all broken (12-13) Seeing this he was greatly terrified and coming quickly with eyes full of tears he repeatedly asked "Is my son all right?" (14). When he saw his son sucking the breast of Yashodā he was relieved of his anxiety and asked how the carriage was upset without the fighting of the bulls (15). Terrified and with a suppressed voice Yashoda replied: "O gentle one, I do not know who has upset this carriage. I had been to the river to wash my cloth. When I came back I saw it overturned (16–17)".
While they were thus talking, the boys, who were present there, said:—"When we came here of our own accord we saw this boy upsetting the carriage with his feet". Hearing this the milkman Nanda was filled with great surprise (18–19). Pleased and terrified he began to think how could this be. The other milkmen, having the ordinary intelligence of men, placed no confidence in the words of the boys (20). Filled with wonder and having their eyes expanded accordingly they replaced the carriage and tied its wheels (21).
Vaishampayana said:—Once on a time in the mid-night, Kansa’s nurse, the dreadful Putanā, creating the fear of life, went in the shape of a bird, capable of assuming forms at will, to village of milkmen, shaking her wings (22–23). Entering, in the mid-night, into Vraja, roaring like a tiger, Putanā assumed the form of a woman. And having her breast pressed by milk she lay down under the wheel of the carriage. When all the inhabitants of Vraja fell asleep she began to give milk to Krishna (24–25). Thereupon drink ing up all her vital breaths together with her milk Krishna set up a terrible sound. She too, having her breast sundered, fell down earth (26). At that sound, Nanda, other milk-men and Yashodā awoke. And they were all beside themselves with fear (27). They saw there Putanā lying down on the ground, bereft of her consciousness and breast, as if she had been crushed down by a thunder-bolt (23). Exclaiming "What is this? Who has done it?" all the milkmen headed by Nanda stood around her (29). They however could not, by any means, find out the cause. Exclaiming repeatedly "Wonder! Wonder!" they went to their own houses (30). After the milkmen had gone away to their respective homes filled with wonder, Nanda respectfully said to Yashodā:—"O timid lady, I have been struck with great wonder and have not been able to trace out its cause. What ever it may be, I am really afraid. Is there any danger for my son (31–42)?"
Yashoda, too, stricken with fear, replied:—"O reverend Sir, I was asleep with my son and was roused up by this terrible sound. So I do not know what took place before" (33). Hearing the reply of Yashodā, Nanda, together with his friends, was filled with surprise and anticipated fear from Kansa (34).
LXII. THE CHILDISH FREAKS OF KRISHNA
Vaishampayana said:—As time went on those two boys, named Krishna and Sangkarshana, began to crawl on their legs. Those two beautiful boys, resembling the rising sun, the same person in two bodies, as if turned out by one mould, began to assume the same form, to lie down on the same bed, to live on the same food, and to put on the same dress. They thus sported there like boys (1–3). Those two great energies, identical with the witness of the worlds, although of one body, assumed two human forms for the destruction of the demons and for accomplishing the only great work of the resuscitation of sacrifices. Although they were the protectors of the entire universe they were born, for this, as cow-herds (4-5). While they sported there they appeared like the sun and moon in the sky possessed by each other’s rays (6). Going every where, they, having arms like serpents, appeared like two proud young elephants covered with dust (7). And sometimes with their persons pasted with ashes and powdered cow-dung they shone like two princes of fire (8). Sometimes they used to walk on knees and enter cow-sheds and used to sport there with their persons and hairs covered with cow-dung (9). Sometimes committing mischiefs to the inhabitants of Vraja those two boys used to create the delight of their sire with their laughing (10). Those two beautiful boys, of moon-like countenances, used to appear more charming when filled with curiosity and their locks disturbing their eyes (11). They grew exceedingly playful and naughty and used to walk all over Vraja. And Nanda could not (by any means) check them (12). One day Yasoda, worked up with anger, brought the lotus-eyed Krishna near the carriage. And fastening a rope round his waist and tying it to a mortar she repeatedly remonstrating with him, said "Go, if you are capable of doing it." Saying this she engaged in her work (13–14). When Yashodā was engaged in her household works, Krishna, with a view to surprise the inhabitants of Vraja and play, issued out of the courtyard (15).
Going out of the courtyard with that mortar Krishna went to the forest where the huge trees Yamala and Arjuna were (16). Placing that mortar between the two trees he began to drag it. For his thus dragging it the mortar was firmly fixed at the root of the trees. He then began to drag the trees Arjuna and Yamala. Being thus drawn by him with great force those two Arjuna trees were uprooted with their roots and branches. In order to show this to the milk-men the Lord, resorting to his heavenly strength, began to laugh there. That rope, by his power, became stronger (17-19). The milk-women, who were then going to the bank of the river Yamunā, saw the child in that condition and were filled with wonder. And weepingly they approached Yashodā (20). The women, with sorry faces, said to her:—"Tarry not a moment, O Yashodā and come with us quickly (21). The two huge trees, that are being worshipped as gods on account of their granting objects of desire, have fallen on your son (22). Being bound by a rope like a calf under the belly (of the cow) your boy is laughing between the two trees (23). Get up and go, O foolish woman. You think you are wise but you are stupid. Your son is alive as if he has been released from the mouth of Death" (14).
(Hearing this) she was stricken with fear and began to bewail. She then went where the two trees were uprooted (25). She saw there her child placed between the two trees with the rope round his waist and dragging the mortar (26). All the milk-men and women, aged or youthful, of Vraja went there quickly to witness this wonderful scene (27). Those milk-men, who range in the forest, began to speak amongst themselves "Who has uprooted these two huge trees as if forming the extent of our village (28)? There is no storm, no rain, no fall of thunderbolt and no mischief created by elephants. Then why have these two trees, all on a sudden, fallen down (29)? Alas! being felled down on the ground these two trees are shorn of beauty like clouds divested of water. O Nanda, these two Arjuna trees are very favourably disposed towards you and bent upon doing you good. Although they are huge they have fallen in such a way saving your child that his body has not been wounded in the least (30–31). Before this Putanā had been slain and the carriage broken. And this uprooting of the trees is the third portend in Vraja (32). It is not meet for the milkmen to live any longer in this village, for these portends do not auger well" (33).
Thereupon releasing the lotus-eyed Krishna from the mortar, taking him up on his lap and looking at him again and again as if he had returned from the land of the dead Nanda could not attain to the consummation of happiness. Remonstrating then with Yashoda, he, followed by all milk-men, returned to Vraja (34–35). From that day in which he was bound with the rope Krishna was called Dāmodara by all the milk-men of that village (36). O foremost of Bharatas, while living amongst milk-men, although a mere boy, he performed all these wonderful feats²⁰⁵ (37).
²⁰⁵ These miracles of Krishna’s early life have been also described in Srimadbhagavatam, the greatest of all Vaishnava works. They have been recorded with the purpose of showing Krishna’s superhuman power. The Hindus regard him as the incarnation of Vishnu and these miracles are meant to show that unless he had divinity in him he could not have performed these wonderful feats. The early writers took a special fancy for recording wonderful deeds performed by their hero for proving his superhuman power and origin. It was not only a practice with the early Hindu authors but was so with the western writers too. The miracles, of the Old Testament, will attest this argument. The early life, of Krishna, when he worked these miracles, is described in three most important works, Vishnupurana, Bhagvatpurana and Harivamsha.
LVIII. KRISHNA WISHES TO GO TO VRINDAVANA AND PRODUCES WOLVES
Vaishampayana said:—In this way, Krishna and Sangkarshana passed their childhood in Vraja and became seven years old (1). They used to put on dark-blue and yellow raiments, paste their persons with yellow and white paints and used to wear feathers of crows while tending kine (2). While gone to the forest those two beautiful boys used to play on Panāvas, the music of which is sweet to the ears, and shone there like three-hooded serpents (3). Sometimes putting peacock feathers on their ears, crowns of leaves on their heads and garlands of wild flowers on their breast they shone there like two growing trees (4). Sometimes placing a crown of lotuses on their heads, converting a rope into a sacred thread and gourds with a string suspended, in their hands, they used to play on flutes (5). Sometimes sporting with one another, laughing and lying down on a bed of leaves they used to enjoy sleep (6). Thus leading the life of a cow-herd boy and moving about delightedly hither and thither like two young horses they beautified that forest (7).
One day the beautiful Dāmodara said to Sangkarshana: "O Sir, by sporting everywhere in the forest we have well nigh spoilt it. We cannot play here any more with the cow-herd boys (8). It has been divested of grass and twigs and the milk-men have up-rooted the trees. This beautiful forest has been destroyed by us (9). All the forests and woods, that were thick (with trees), are now all looking blank like the sky. All these eternally beautiful trees, that were in the cow-sheds well-protected by walls and wooden bolts, have been destroyed by the fire of cow-sheds (10-11). The trees and grass, that were near us, have been all thrown away on the ground at a great distance (12). Water, trees, groves and other resorts have now become scarce in this forest. Even by searching we cannot get at a place for rest. It has become very dreary and trees are not to be seen (13). The trees have been destroyed by the people of this extensive village. The birds have fled away from the useless trees (14). This forest, divested of birds, has become disgusting like rice without curry and other vegetable dishes. Even the delightful winds do not blow here (15). Woods and vegetables, grown in the forest, are now being sold. The grass is all destroyed and this village has taken the appearance of a city (16). The ornament of the mountain is the village of herdsmen, the forest is its ornament and the cows are the ornaments of the forest. And they are our most excellent refuge (17). Let the wealthy inhabitants of Vraja repair to another forest filled with new trees and grass; when the extensive villages, of milkmen, are shut out by doors and when the fields are covered with houses they do not look beautiful like the Chakrachari²⁰⁶ birds (19). When excrement and urine fall on grass its juice becomes poisonous. The cows do not like to graze on it and it is unwholesome for milk (20). We wish to range, with our kine, in the charming new woods which are almost like dry ground. Let this station of milk-men be also transferred there (21). I have heard that there is a charming forest on the bank of Yamunā abounding in profuse grass, endued with all the virtues and freed of thorns and insects. It is named Vrindāvana. It is filled with fruits, water and Kadamba trees (22-23). Cool winds always blow there in the forest as if it is an asylum of all the seasons. All the woods there are so very charming that the milk-men will be able to range there happily (24). Near it is the huge mountain Govardhana with a high summit like the mount Mandāra near the celestial garden Nandana (25). In the centre of that mountain there is a huge fig-tree, by name Bhāndira, consisting of high branches and extending over a yojana. It shone there like a dark-blue cloud in the sky (26). Like unto the river Nalini flowing in the garden of Nandana, Kālindi, the foremost of streams, passes through its middle as if forming a line for separating hairs on each side of the head (27). With great joy we will always behold there the mount Govardhana, the tree Bhāndira and the charming river Kālindi (28). O Sir, mayst thou fare well. Leaving this forest which has no attractions do thou lay out there the station of milk-men. Let us now, creating some calamity, terrify the milk-men" (29).
While thus talking the intelligent Vasudeva engaged himself in a thought. From the hairs of his body there arose hundreds of wolves living on fat, blood and flesh. As soon as they came out they ran in all directions as if it to devasstate the village Vraja. Beholding them fall upon calves, kine and their women the milk-men were stricken with great fear. Forming themselves into groups of five, ten, thirty, twenty and a hundred those dark-faced wolves, bearing the mystic mark of Srivatsa, that had come out of the body of Krishna, began to range there and increase the fear of milkmen. Thus striking terror to the entire land of milkmen, those wolves, eating up calves, stealing away the boys in the night, well nigh devastated it. None, then, dared enter into woods, tend his kine, fetch any thing from the forest and go to the river. In fact, stricken with fear and motionless, they, with an anxious mind, began to live there. Those wolves, powerful like tigers, created such a fear in the inhabitants of Vraja, that they were afraid of even moving their limbs or shaking their body. And they used all to live together (30–38).
²⁰⁶ A kind of wild fowls. As when they are shut up in a cage—they do not feel themselves at ease, so when the villages are well protected by gates like cities they lose their native beauty.
LXIV. THEIR DEPARTURE FOR VRINDAVANA
Vaishampayana said:—Seeing the number of those irrepressible wolves, daily increased, all the men and women living in that village held a consultation amongst themselves (1):—"It is not proper for us to live any more in this forest. Let us go to another great forest where we may live happily and the kine may range of their own accord (2). Even today without any delay we will depart with our precious kine, before these dreadful wolves destroy the entire Vraja (3). These black-faced wolves, with tawny-coloured limbs, teeth and nails, set up a terrible roar in the night (4). ’My son, my brother, my calf, my cow have been eaten by the wolves.’ Such cries are heard in every house" (5). Hearing the cries of the milk-women and the doleful noise of the kine, the assembled cow-herds wished to transfer, without any delay, their station. Being informed of their desire to go to Vrindavana for fixing their station elsewhere for the well-being of the kine and finding them resolute in this matter, Nanda, like the preceptor of the gods, gave vent to the following weighty accents (6-8):—"If you are resolved upon going away even this very day, then ask the inhabitants of Vraja to get themselves ready without any delay" (9).
Thereupon the menials announced in the village, saying: "This station will be transfared to Vrindāvana. Therefore collect your own cows and calves, get ready your carts and place your own vessels thereon" (10–11). Hearing those well-meaning words of Nanda they all rose up for going away speedily (12). Then there was set up a tumult of "Come; let us go: what is the delay? Make your carts ready. Rise up. Go" (13). With busy cowherds and milk-women, with their innumerable carts ready that village assumed the appearance of a roaring ocean (14). The milk-women, with jars on their heads, and being arranged in rows, like stars coming out of the sky, issued out of Vraja (15). Having their breasts covered with blue, yellow, and shining jackets, those milk-women, while going on the road, appeared like a rain-bow (16). Carrying the load of ropes hanging on their body some milk-men imitated the beauty of trees covered with branches and leaves (17). The shining carts moving all around, that village of cowherds appeared like an ocean abounding in boats upset by the wind (18). Thus divested of all articles in no time and filled with crows it appeared like a desert (19).
Thereupon having gradually arrived at the forest of Vrindāvana, they, for the well-being of the kine, set up many extensive stations there (20). With roads laid out for carts and situate like a crescent that forest was one Yoyana in breadth and two in circumference (21). It was protected on all sides with thorny creepers and trees, ditches and flying branches (22). It was beautified with charming posts and rods, with jars full of water for washing, stakes tied round with ropes and nooses, with upraised pillars, overturned carts, chords thrown upon the pillars of vessels, grass for covering the huts, sheds made of grass, with branches of trees, playing hither and thither and trees abounding in nests, cleansed cow-sheds, well-placed mortars, the burning fire placed in the west, and well stretched beds consisting of clothes and leather coatings (23–27). Bringing water and removing the branches of the trees the milk-women began to cleanse the forest (28). Youthful and old milk-men with axes, began lightly to fell down the trees (29). This station of the milk-men, abounding in woods, charming habitations, sweet roots, fruits and water, appeared more beautiful (30). While ranging in the forest before, Krishna, with a delighted heart, looked at that forest for the well-being of the kine. And so obtaining that forest of Vrindāvana, filled with the nests of various birds and resembling the garden of Nandana, all the cows, giving milk whenever milched, were highly pleased (31–32). In the last month of the dreadful summer season, the king of gods used to pour there nectarine showers. And accordingly the people there did not suffer from any disease and all the vegetables grew in profusion. The calves and ignorant people do not suffer any disease or meet with destruction where the Lord Madhusudana lives himself for the behoof of mankind (33–34).
In this way the youthful Sangkarshana, the milk-men and the cows began to live there where Krishna thought of fixing the station (34).
LXV. AN ACCOUNT OF THE RAINY SEASON
Vaishampayana said:—Thus living in Vrindāvana the two highly beautiful sons of Vasudeva began to range there tending kine (2). Sporting with the milk-men and bathing in the river Yamunā they spent the summer there happily (2). Thereupon with the advent of the rainy season that creates desire in the mind of men, clouds, containing rainbow, began to discharge their watery contents (3). The sun was enshrouded by the scattering clouds drawing in new water. The ground was rendered invisible by the new grown grass (4). With her surface brushed by the new clouds the earth appeared like a youthful damsel (5). Watered by the new showers, the forests and the forest-roads were divested of dust and filled with _Sakragopas_²⁰⁷ (6). This was the dancing season of the peacocks emitting sweet notes. And elated with passion they began to pour their Kekā notes (7). The clouds began to embellish the persons of the beautiful Kadamva flowers, that had attained their youth in the wonderful rainy season and which is the only food of the bees (8). The forest was scented with the fragrance of Kadamva²⁰⁸ flowers and rendered smiling by the Kutaja²⁰⁹ flowers. Its heat was destroyed by the clouds and the earth was satisfied by the showers of rain. Being sprinkled with water by the clouds the mountains, that had been scorched by the rays of the sun and the forest were, as it were, emitting smokes. With terrible winds and huge clouds rising in the sky the earth assumed the appearance of the city of a great king (9-10). Adorned hither and thither with Kadamba and plantain flowers, that forest, abounding in delightful Nipa trees, shone there like the burning fire (11). Smelling the fragrance of the earth wet with the showers of Indra, and scattered by the wind the people were stricken with desire (12). The earth was filled with the notes of the maddened bees, the sound of the frogs and the wonderful Kekā notes of the peacocks (13). With their currents increased by the downpour of rain the rivers, expanding themselves, began to carry away the trees grown on their banks. And there were seen all over them quickly moving whirlpools (14). Stupified by the continuous showers and having their wings distressed, the birds, as if on account of their quiet nature, did not leave the branches of the trees (15). The sun, as if, began to drown himself in the womb of the new clouds surcharged with water and filled with the noise of the falling torrents (16). The earth put on, as if, a garland of fresh grass. The huge trees, forming the land marks, were uprooted and every where was enveloped with water. And it was difficult, accordingly, to find out the paths (17). The mountains, abounding in huge trees, were as it were, assailed by thunderbolts and their summits were being carried down by the torrents (18). The forest-land was filled with the torrents of rain flowing down and overflowing the banks of the lakes (19). Following the muttering of clouds, raising up their trunks and running to and fro during the rainy season the elephants looked like clouds coming down on earth (20).
In this way when the rains set in Ronini’s son, in order to see the clouds surcharged with water, said to Krishna in private (21). "O Krishna, look at the dark clouds in the sky adorned with the shining ornaments of lightning. They have, as if, stolen away the hue of your person (22). This is the time for your sleep. The sky is like your body. As you every year live secretly in this season so the moon is doing (23). With the advent of the rains, the sky, covered with clouds, growing dark-blue on account of blue clouds and shining like the red-blue lotuses, is appearing more beautiful (24). Behold, O Krishna, the charming mountain Govardhana, covered with dark clouds surcharged with water, is giving a lie to its own name of _bringing up kine_²¹⁰ (25). Greatly worked up with passion on account of the falling of the showers the black-bees are ranging happily all over the forest (26). O you having lotus-like eyes, the highly tender green grass, vegetating profusely by the new water, are, as if, trying to cover the earth (27). This rainy season has not been able to increase the beauty of the mountain, abounding in fountains, that of the forest filled with water, and that of cultivated fields enveloped with corns (28). O Dāmodara, driven by the quick-coursing winds, these clouds, with their dreadful mutterings, are increasing the desire of those living in foreign countries for returning home and are thus displaying shamelessness (29). O Hari, O you of three foot-steps, behold, your second foot-step²¹¹ is embellished with rain-bow of three colors without arrows and string (30). In this month of Srāvana the sun is shorn of his beauty. His scorching rays being cooled down by the clouds, he, although of thousand rays, appears to have none (31). The all-spreading clouds, agitated like the water of the ocean and accompanied by continuous showers, have, as it were, united the earth and sky (32). The torrents of rain flowing on earth, and the air, perfumed with the fragrance of Nipa, Arjuna and Kadamva flowers and capable of exciting passion, blowing with sound on high, the sky, covered with extensive and heavily showering clouds, is appearing like a deep and vast ocean (33–34). Armed with effulgent Nārāchas in the shape of showers, having the cloud for his coat of mail, and the rain-bow for his bow, the sky is, as if, ready for battle (35). O you of a beautiful countenance, covered with clouds, the mountains, forest and the tops of the trees are looking highly beautiful (56). Enveloped with clouds pouring down their watery contents and resembling an army of elephants the sky is imitating the color of the ocean (37). Blowing there with drops of water the dread ful blasts of winds, that shake the tender plants and destroy the gravity of the oceans, are oppressing all with cold (38). The moon disappearing from view in night after the sun-set, and the clouds continually discharging showers, no quarter of the sky, appears beautiful (39). Filled with passing clouds resembling leathern bags full of air, the sky appears moving like an animate object (40). People can make out very little difference between day and night. What shall I speak more, O Krishna, see, Vrindavana, relieved of heat and adorned with showers, is looking beautiful like Chaitraratha garden" (41).
Thus describing the advantages of the rainy season, Krishna’s elder brother, the beautiful Balarāma entered Vraja. Pleasing each other Krishna and Sangkarshana began to range there in that vast forest in the company of their then kinsmen the cowherds (42-43).
²⁰⁷ An insect (coccinella of various kinds).
²⁰⁸ A plant commonly Kadamba (Nancha Kadamba)
²⁰⁹ A medicinal plant.
²¹⁰ The word Govardhana literally means one who nourishes kine from Go kine and Vardhana to nourish. The mountain is so beautifully situated that the kine grow up there without any hitch. But in the rains the mountain has been so covered with clouds that they cannot graze there at ease. It has thus given a lie to the true import of its name.
²¹¹ This refers to the sky, because at the sacrifice of the demon Bali, he placed his first foot on earth and the second in the sky.
LXVI. AN ACCOUNT OF KALYA
Vaishampayana said:—One day the lotus-eyed Krishna, having a dark-blue hue and a beautiful countenance, capable of assuming forms at will and wearing a feather of crow, without being united with Sangkarshana, began to range alone in that charming forest. Bearing the mystic mark of Srivatsa on his breast he shone there like the moon with the mark of a hare (1–2). His arms, bedecked with Angadas and his tawny colored two little moving feet shone there like brilliant lotuses (3). His two pieces of yellow raiments, creating delight of the world and resembling the filaments of a lotus, shone there like the evening clouds (4). Ropes and rods were shining in his two plump and moving hands engaged in the work of tending kine and worshipped by the celestials (5). Charming fragrance, resembling that of a dark-blue lotus, was coming out from his beautiful and lotus-like mouth adorned with picturesque lips (6) His countenance, embellished with dishevelled locks, was shining like a lotus encircled by black-bees (7). Garlands of new grown buds of Arjuna, Kadamba and Nipa flowers were shining on his head like a garland of stars in the sky (8). That hero, of dark-blue hue of the clouds of the rainy season, with a garland of the same colour around his neck, shone there like the month of Bhādra incarnate (9). The clean leaves, tied to the thread round his neck, shone there beautiful when shaken by the gentle breeze raised by peacock feathers (10).
Thus ranging every day in the forest that youth used some where to sing, some where to sport and walk and some where to make, of his own accord, the charming music of of Parna and bugle for pleasing his kine. Ranging in that wonderful forest and fanned by the charming wind proceeding from the trees that powerful and effulgent Krishna, dark blue like cloud, attained to most excellent delight. It was resonant with the notes of peacocks, its caves were echoed with the muttering of clouds that excite lust in men, it was adorned with plantain trees and covered with new grown grass, twigs and lotuses. It abounded in many fountains and was fragrant with the filaments of lotuses like the treath of females expressing their desire (11–17). While, ranging in that forest one day, along with his kine, he saw there a foremost of trees with high branches (18). Enveloped with thick leaves it was stationed on earth like a cloud. With its height it traversed half of the sky and if contained as it were the enjoyment of the wind (19). Covered with fruits of blue and diverse other colors and resorted to by various birds it appeared like a cloud accompanied by rain-bow (20). The wind and cloud were as if simultaneously living in the trees resembling houses, adorned with creepers and flowers and bent down on account of their huge roots (21). As if by his pristine good deeds, that great tree, who could give protection against rain and the rays of the sun, was ruling over others there (22). Beholding this Bhāndiraka fig-tree resembling the summit of a mountain the sinless Lord Krishna desired to live there (23). Thereupon engaged in sport there along with other cow-herd boys of his own age, as in the city of the celestials, he spent the day there (24).
While Krishna began to sport there under Bhāndiraka tree the other cow-herds amused him with various wild plays (25). The milkmen began to sing there and the boys, fond of amusing, sang there many songs relating to Krishna (26). When they thus began to sing in accompaniment with the music of Panava, the powerful Krishna, too at times, played on his flute and Tumvi (27).
One day while tending his kine, Krishna, having the eyes of a bull, repaired to the bank of Yamunā abounding in trees adorned with creepers (28). He saw the delightful wind blowing on the water; and the foremost of rivers Yamunā, embellished with lilies and lotuses, was as if with her waves, casting her glances (29). All her landing stairs were well-levelled and her water was sweet; she had many lakes and her current was strong. And all the trees (on her bank) were shaken by the watery air (30). It was resonant with the notes of swans, Karandavas and Sārasas and resorted to by Chakravākas and other fowls that range in pairs (31) Her water was filled with acquatic animals, was endued with all the good qualities, was variegated with various water-born flowers and was rendered yellow by water-born corals (32). The passing currents were her feet, the bank was her hip, the whirlpool was her navel, the lotuses were her hairs, the cavity of the bank was her belly, the three curves of the wave were her three marks on the fore-head, the sides of the bank were her expansive face, the foams were her teeth, the swans were her smiles, the dark-blue lotuses were her lips, the water-born flowers were her eyes having bent down eye-brows, the lakes were her forehead, the corals were her beautiful hairs, the long extending currents were her high arms, the serpents were her ears, the geese were her ear-rings, the lotuses were her beautiful eyes, the trees grown on her banks were her ornaments, the fishes were her ornaments for the waist, the other sorts of corals were her silken raiment, the notes of Sārasas were the sound of her Nupuras, the Kāsa flowers were her cloth, the Swans and tortoises were the auspicious marks, fishes and crocodiles were her pastes; the animals were playing in the ditch and men formed her rising breasts. The animals were agitating her water and her banks were filled with hermitages. Seeing this beautiful river Yamunā, the queen of the ocean, Krishna, as if to beautify her the more, was ranging there (33—41). Ranging thus he saw there a vast lake filled with deep water and resembling the sky crested with clouds. It extended over a Yojana and even the celestials could not cross it. Its water was deep and motionless like that of the ocean. It was cast off by beasts, acquatic animals and water-fowls. There being many ponds with serpents on its bank, people, with very great difficulty, could traverse it. It was enveloped with smoke proceeding from poisonous trees. The sages, desirous of performing three oblations in a day, could not enjoy its water. What to speak of its being used by men requiring water it was unworthy even of the beasts. Even the birds could not range in the sky overhanging it and the grass burnt up in no time as soon as it fell into it. Even the gods could not approach that lake extending over a Yojana on all sides. And the trees there were being consumed by the dreadful poisonous fire (42–47). Beholding in that province freed from all calamities, such a huge lake at a distance of a Krosa north of Vraja Krishna began to think (48). "To whom does this huge and deep lake belong? Methinks that dreadful king of serpents Kalya, resembling a heap of collyrium of whom I had heard before and who has left the ocean in fear of the king of birds Garuda, who feeds on serpents, is living here. By him this Yamunā, flowing to the ocean, has been polluted (49–51). And in fear of that king of serpents no one lives here. Protected by the ministers of that serpent king, doing him good, this dreadful forest, filled with grass and various trees and creepers, has become unworthy of being resorted to like the sky and being touched like a poisonous food (52–54). The banks, filled with corals, trees and creepers, are being protected by his attendants, doing him good. And two artificial roads are seen running over its two banks (55). I should, however, vanquish this king of serpents. I should defeat the serpent in such a way as may render the water of lake useful to the inhabitants of Vraja, and so that delightful winds may blow here and the landing stairs may become worthy of use (56–57). In order to vanquish these wicked ones always following the wrong ways I have taken my birth as a milkman and am living amongst the cow-herds (58). Therefore sporting like a child I shall climb this Kadamba tree, jump into the lake and vanquish Kalya (59). Doing this my superior power of arms will be known to all" (60).
LXVII. KRISHNA SUBDUES KALYA
Vaishampayana said:—Thinking thus Krishna repaired to the bank of the river. Tying his cloth firmly he, with delight, got upon the Kadamba tree (1). Climbing up to the top of the tree and emitting a leonine roar the cloud-hued and lotus-eyed Krishna jumped headlong down into the lake (2). That lake, of the river Yamunā, was agitated by his fall. And the water thereof overflowed (on all sides) like scattering clouds (3). The huge abode of the serpent (Kālya) was shaken by that sound. And the serpents, with their eyes reddened with anger, rose up from the water (4). Thereupon was seen the king of serpents Kālya endued with the hue of clouds, having eyes reddened with ire, five hoods, a fiery countenance and tongue and effulgent like the flames of fire (5–6). The entire lake was covered with his hood burning like fire and five huge and dreadful faces were seen above (the water) (7). When that king of serpents was burning in his energy and anger the water there appeared as if boiling and the river Yamunā, stricken with fear, flew in her opposite course (8). Beholding Krishna coming to the lake and sporting like a boy he had powerful winds issue out of his mouth filled with the fire of anger (9). Scintiliations of fire, accompanied by smoke, came out from the mouth of that king of serpents. All the huge trees, which were grown on the bank near him, were in no time consumed by the fire of anger discharged by that king of serpents, resembling the very incarnation of the end of a Yuga.²¹² Thereupon his son Dāra and his servants, the other leading serpents of incomparable energy, came there vomitting the dreadful fire of venom accompanied by smokes (10-12). Thereupon they made Krishna enter into a circle of their hoods. Having his hands and feet made incapable of putting forth any exertion he stood there motionless like a mountain (13). The leading serpents began to sprinkle Krishna with water vitiated by their teeth. The powerful Krishna however did not die (14). In the meantime the cow-herd boys, filled with fear, returned weeping to Vraja and with suppressed voice said (15):
"Out of foolishness Krishna is drowned in the lake Kālya. The king of serpents is devouring him. Do ye all come without delay (16). Do ye speedily go and communicate to Nanda and his followers that Krishna is being dragged into the lake by the serpent" (17).
Hearing those words like unto the fall of a thunderbolt the milk-man Nanda was greatly distressed with sorrow and speedily went to that most excellent lake (18). All the inhabitants of Vraja, accompanied by the youthful Sangkarshana, boys, old men and young ladies, arrived at the watery abode of that king of serpents (19). Having reached the the bank of that lake all the milkmen, headed by Nanda, stricken with shame, surprise and sorrow, began to bewail with their eyes full of tears. Some cried, exclaiming "Oh, son!" while others said "Alas! woe to us!" (20–21). Whereas others, assailed greatly by fear, cried "Alas! We are all slain!" The women, crying aloud, said to Yashodā "Alas! We are all killed. Behold your son brought under the control of the king of serpents. He is trembling there as if churned, like ambrosia, by the hood of the serpent (22–23). Forsooth, your heart is made of stone, since it is not breaking assunder even beholding your son in this plight (24). See, the milkman Nanda, filled with grief, is standing on the bank of the lake like one unconscious, fixing his look on the face of his son (25). Following Yashodā we shall rather enter into this lake, the abode of the serpents. And still we will not return to Vraja without Dāmodara (26). Without Krishna Vraja shall never appear beautiful like the day shorn of the sun, or the night shorn of the moon or the cow divorced from the bull. Separated from Krishna we shall not go there like a cow without her calf" (27).
Hearing the lamentations of the male and female inhabitants of Vraja, and of Nanda and the cries of Yashodā, Sangkarshana, who though of one mind, one body and one intelligence, was still a separate person, said in anger to Krishna (28–29):—"O Krishna, O thou of large-arms, O thou who dost enhance the delight of the milkmen, do thou soon destroy this venomous serpent-king (30). O my brother, O my lord, all these our relations have human understandings and so they are bewailing for thee considering thee a human being" (31).
Hearing those wise words of Rohini’s son, Krishna sportively raised up his arms and rose up snapping the fetters of the serpents (32). And placing his feet on the hoods of the serpent-king that were above the water he got hold of his bead with his hands (33). Then rising up, by force, on his middle head, Krishna, who was adorned with a beautiful Angada, began to dance there (34). Thus grinded by Krishna the hoods of that serpent-king became pale and blood came out therefrom. (Kālya) then with dreadful accents said to him (35). "O Krishna of a beautiful countenance, unwittingly did I display anger against thee. But now I have been vanquished and subdued by thee and my venom has been destroyed. Do thou give me my life and command me whom I am to serve along with my wife, children and friends (36–37)."
Beholding that five-hooded serpent-king and hearing his distressful words, the Lord Krishna, having the enemy of serpents²¹³ as his carrier, replied like one having no anger (38):—"O serpent, I do not wish to allow you to live in this water of Yamunā. Therefore repair to the ocean with your wife and kinsmen (39). After this whoever amongst your sons and servants shall be seen either in the water or on the land of this province he will be killed by me (40). O king of serpents, let this water prove wholesome unto all and yourself proceed to the mighty deep. If you remain here after this you will be visited by a great calamity that will bring about the termination of your life (41). If Garuda, the enemy of serpents, behold in the ocean, my foot-marks on your head he will not kill you" (42).
(Thus accosted by the Lord) that foremost of serpents Kalya, carrying on his head Krishna’s foot-marks, fled away stealthily from the lake in the very presence of the milk-men (43). After the king of serpents had thus fled away vanquished the Lord came out from the water and stood on the bank. Filled with surprise the milk-men chanted his glories and circumambulated him (44). Thereupon those milk-men, living in the forest, delightedly said to Nanda: "Indeed thou art fortunate and a favourite of the gods since your son is (so very powerful) (45). From to-day, O sinless one, the powerful Krishna, having large eyes, will be a refuge of the milk-men in their perils and a protector of the kine in the cow-shed (46). The water of the Yamunā has become everywhere delightful and wholesome. From now all our kine will happily range in every landing stair (47). Really we are milk-men for we have not been able to know Krishna truly in Vraja like fire covered with ashes" (48). Thereupon eulogising the immortal Krishna the milk-men, filled with surprise, entered their hamlet like unto the celestials entering the Chitraratha garden (49).
²¹² When a cycle terminates every thing in the world is destroyed. The serpent is compared to this termination for every thing there was destroyed by his dreadful venom.
²¹³ This refers to Garuda whom Vishnu used to ride. Garuda used to devour serpents and was thus their enemy.
LXIII. THE DESTRUCTION OF KHARA AND DHENUKA
Vaishampayana said:—After the king of serpents had been vanquished by Krishna in the lake of Yamunā Rāma and Keshava began to range there (1). Thereupon going to the mountain Govarddhana²¹⁴ along with their precious kine, those two heroic sens of Vasudeva beheld a huge forest of palm trees, situate, on its north, on the bank of Yamunā (2-3). They were greatly delighted at its sight and began to range in that charming forest of palm trees covered with palm leaves like two new grown plants (4). It was well levelled, cool, coated with black earth and profuse grass and was freed from stones and clods of earth. Dark-blue and tall palm trees, with fruits and branches hanging, shone there like the trunks of elephants (5–6).
While thus ranging Dāmodara, the foremost of speakers, said to Sangkarshana:—"O reverend sir, this forest-land is perfumed with the fragrance of ripe palm fruits. Let us both quickly pluck the sweet, ripe and dark-blue fruits. While its smell is so very sweet and pleasing to the odiferous organ it must undoubtedly be delicious like ambrosia. This is (in short) my conviction (7–9)."
Hearing the words of Dāmodara, Rohini’s son smilingly shook the trees with a view of felling down the fruits (10). Appearing like a desert, although very useful, that forest of palm trees was unworthy of being resorted to and traversed by men like a habitation of the Rākshasas (11). For encircled by a herd of mules that huge and dreadful demon Dhenuka used always to live there, in the shape of an ass (12). Terrifying men, beasts and birds there that wicked minded ass used to protect the forest of palm trees (13). Hearing the sound of the fall of palm fruits he grew exceedingly enraged and could not bear it like unto an elephant (14). Shaking his manes in anger, lifting up his tail in delight and scratching the earth with his hoof that Daitya, of motionless eyes and wide lips, followed the sound of palm fruits and arrived where the son of Rohini was (15–16). Beholding under the palm tree that immortal son of Rohini resembling a flag in form, that Daitya-chief Khara, having the teeth for his weapon, all on a sudden bit him; and then turning back his face he struck his breast with his long legs (17–18) Then holding that demon in the shape of an ass by the legs and whirling his head and shoulders (Sangkarshana) threw him up on the top of the palm tree (16). He too, with his thighs, waist, neck and back mutilated and a disfigured form, fell down on earth along with palm fruits (20). Beholding that ass thus dead and shorn of beauty Baladeva threw up his other relations too on the top of the tree (21). At that time the ground there was covered with palm fruits and bodies of the asses and it shone there like the autumnal sky covered with clouds (22).
Thus when that Daitya, in the form of an ass, was slain with all his followers that forest of palm trees assumed again a picturesque view (23). When that most excellent white forest of palm trees was shorn of fear the kine began to range there with great glee (24). And entering that forest the milkmen, rangers of woods, began to move about on all sides divested of sorrow and fear (25). Observing the kine roam on all sides at ease the two sons of Vasudeva, powerful like elephants, spread there seats of grass and sat down at ease (26).
²¹⁴ There is still a mountain of the same name within a few miles’ distance from the town of Mathura in N. W. P.
LXIV. THE DESTRUCTION OF THE DEMON PRALAMVA
Vaishampayana said:—Thereupon leaving off that forest of palm trees the two sons of Vasudeva again came to the Bhandira tree (1). Traversing that prosperous forest land and tending the ever increasing flock of kine those two beautiful subduers of enemies began to strike their arms and sing. Sometimes they collected the trees and called the kine with their calves by names (2–3). They had ropes hanging on their shoulders and their breasts were adorned with garlands of auspicious wild flowers. And they looked like two bulls with new-grown horns (4). Having the hue of gold and powdered collyrium and clad in apparels of the same color with their respective persons, those two boys appeared like white and black clouds accompanied by rain-bow²¹⁵ (5). Traversing the forest-ways along with their comrades, making beautiful ear-rings with the tips of Kuçā grass or flowers, and putting on wild dresses they sometimes sported on the mount Govardhana, sometimes in the forest and some times in the table-land. They thus engaged in a sport which was celebrated all over the world (6-7). Thus following human conduct and engaging in a play introduced by milk-men they, who were worshipful even unto the celestials, began to range in the forest (8).
Thus sporting, they, within a short time, reached the Bhāndiraka fig-tree covered with growing branches—the best of the kind (9). They, who were experts in fighting, began to play there with cradles, nets and stones (10). Those two heroes, powerful like lions, began to display there, in the company of cow-herd boys, of their own accord and with delight, many a martial feat (11). While they were thus playing, the foremost of Asuras, by name Pralamva, came there with a view to kill them and began to find out their weak points (12). Assuming the form of a cow-herd and adorned with wild flowers that Asura began to tempt the two brothers with his play and smiles (13). Adopting a human form, although not born in the race of men that foremost of Dānavas, fearlessly joined their company (14). Considering him, who came there in the form of a milk-man, as their friend, those cow-herds began to play with that enemy of the immortals (15). Searching their weak points Pralamva too, who had assumed the guise of a milk-man, cast his dreadful looks at Krishna and Rohini’s son (16). Then considering Krishna of wonderful prowess as irrepressible he gave him up and made up his mind for destroying Baladeva (17). O sinless one, at that time the Lord introduced a new of play of leaping in pairs. And all of them engaged in it (18). Krishna jumped with another milk-boy by name Sridāma and Sangkarshana with Pralamva, O sinless one (19). The other milk-boys, of inferior strength, began to leap with great force in the company of their comrades (20). Krishna defeated Sridāma and Rohini’s son Pralamva and other boys were vanquished by those of Krishna’s party (21). Thereupon carrying on their shoulders the victorious those, who were vanquished, came delightedly and quickly to the root of the Bhāndiraka tree and soon reached their appointed quarter. And carrying on his shoulders Baladeva, the foremost of Dānavas, Pralamva, began to proceed quickly in an opposite direction like a cloud with the moon (22–23). Being unable to carry the weight of the intelligent son of Rohini that huge-bodied (demon) increased (his body) like a cloud attacked by Sakra (24). Then that foremost of Danavas Pralamva displayed his own body huge as the Bhandiraka fig-tree and effulgent like a mountain of burnt collyrium (25). Then that huge-faced and huge-necked dreadful demon, having eyes like unto the wheels of a car, a head adorned with a sun-like coronet of five layers and resembling Death himself, shone like a cloud attacked by the sun. The earth sank under the weight of his feet (26-27). As Death carries away men sunk in the waves of the ocean, so the great demon Pralamva, the foremost of heroes, adorned with long garlands and other ornaments and clad in a long raiment, carried away quickly and stealthily Rohini’s son like a cloud surcharged with water. While thus carried away by him Sangkarshana shone there like the moon in the sky carried by dreadful clouds (28–30). Beholding himself on the shoulders of the demon the dreadful Sangkarshana began to cherish suspicions in his mind and said to Krishna (31).
"O Krishna, I am being carried away by this Daitya huge like a mountain and clad in a coat of mail who has displayed a great illusion and assumed the form of a man (32). This wicked-minded Pralamva has grown exceedingly in pride and his power has doubled itself. How shall I vanquish him?" (33)
Krishna knew very well the character and strength of Rohini’s son and therefore smilingly and quietly said to him in joyous words (34):–"O god, thou art identical with the universe and art subtler than the subtle. Thou art merely showing the conduct of a man (35). Do thou meditate thy own Nārāyana form at the time of the revolution of the worlds. Do thou now know of thy own true form and body (which thou didst manifest at the time of the) union of the ancient Rishis, powerful on account of their own faculties, of the oceans, Brahmā and water (36–37). The sky is thy head, the water is thy form, the earth is thy forgiveness, the fire is thy mouth, the life of all the worlds is thy breath, the air is thy abode, and thy mind is the creator all (38). Thou art of thousand faces, thousand limbs, thousand feet, thousand eyes, thousand lotus-navels and thousand rays, and the slayer of thy enemies (39). The celestials behold what thou didst display before. None can find out what had not been said by thee before (40). Whatever is capable of being known in this world thou hast made them all known. All the celestials do not know what thou alone dost know (41). The deities see thy own natural etherial form and worship that artificial form of thine, begotten of thy own self (which thou didst assume in the golden age) (42). The gods can not see thy end and therefore thou dost pass by the appellation of Ananta.²¹⁶ Thou art alone subtle and beyond the comprehension of the subtle (43). O god, thou art the pillar of this universe. And stationed in thee this world, the source of the origin of all creatures, is upholding all the regions (44). My body extends over the four oceans²¹⁷ and thou hast instituted the division of the four Varnas.²¹⁸ Thou art the lord of the four Yugas²¹⁹ and the eater of the fruits of the four Hotras²²⁰ (45). Although we both are of one body, we have assumed two different forms for protecting the universe, mobile and immobile. As I am the Lord of the universe so thou art (46). I am the eternal Krishna and thou art the ancient Sesha.²²¹ Thou art the ever-existent god Sesha of the world. The world is upheld by our body divided in twain (47). I am identical with thee and thou art at one with me. Both of us are highly powerful and of one body (48). What is the use, O God, of waiting like one having no sense? Do thou strike forcibly, with thy fist, firm as a thunder-bolt, the head of this Dānava, the enemy of the celestials" (49).
Vaishampayana said:—Hearing those words of Krishna and recollecting the ancient history the mighty-armed son of Rohini was filled with his own strength pervading the three worlds and with his well-formed fist resembling a thunder-bolt struck the wicked Pralamva on the head (50-51). His head, shorn of its fore part, entered into the body of the Danava and he too, divested of his life, touched the ground with his knees (52). Thereupon, with his body out-stretched on the ground Pralamva looked like a cloud scattered on the sky (53). As streams of water, mixed with various minerals, come out of the summit of a mountain so blood came out of his body shorn of head (54).
Having thus slain Pralamva and withdrawn his own strength the powerful son of Rohini embraced Krishna (55). Thereupon Krishna, along with the gods stationed in the sky and milkmen began to chant the glories of the highly powerful Baladeva with benedictory hymns bespeaking his victory (56). In the sky was heard an invisible voice of the celestials declaring "This Daitya has been by force killed by a boy of unwearied actions" (57). Thus on that Daitya, irrepressible unto the deities, being slain, the celestials, stationed in the sky, gave him the name Baladeva after his action. Therefore all the worlds call him by the name of Baladeva (58–59).
²¹⁵ The word in the text literally means the bow of Indra. According to the Hindu mythology the rain-bow is supposed to be the bow of Indra who is the presiding deity of rain and showers.
²¹⁶ Literally means one having no end. The God has no beginning or end.
²¹⁷ According to the Hindu mythology the world is bounded by the four oceans on the four sides. This figuratively refers to the universal form of the God.
²¹⁸ There are four principal Varnas or castes, the Brāhmanas, Kshatriyas, Vaisyas and Sudras. The Brāhmanas are said to have sprung from the mouth of Brahma and belong to the sacerdotal class. The Kshatriyas, or the military caste, are said to have arisen from His arms. The Vaisyas or the trading class are said to have sprung from His thighs and the Sudra or the servile class from His feet. The earliest reference to the origin of caste is seen in a hymn of the Rig-Veda called Purusha Sukta. There are various other accounts seen in the various Puranas.
²¹⁹ Yuga is an age of the world of which there are four namely, Satya, Treta, Dwapara and Kali.
²²⁰ An article intended as fit for offering with fire. Burnt offering, oblation with fire.
²²¹ A name of Balaveda. It is also the name of the serpent-king, the thousand-headed snake who was the couch and canopy of Vishnu.
LXX. AN ACCOUNT OF INDRA-YAJNA
Vaishampayana said:—Thus ranging and sporting in the forest Krishna and Baladeva spent the two²²² months of the rainy season (1). Thereupon returning to Vraja those two heroic brothers heard that arrangements were being made for performing a Yajna in honor of Indra and that the milkmen were busily engaged in merriments (2). Seeing this, Krishna, filled with curiosity, asked "What is that Sakra sacrifice for which you are all filled with delight?" (3) Amongst them an elderly milk-man replied:—"Hear, why Indra’s flag is worshipped (4). O subduer of thy enemies, Indra, the king of the celestials and the lord of the world, is the master of clouds. For this reason from time immemorial and coming down from one family to another, this festival is being celebrated (5). Commanded by him and embellished by his bow the clouds produce corns with new showers of rain (6). Pleased with witnessing this festival the Lord Purandara, the giver of clouds and water, and the partaker of many sacrifices, brings about the gratification of the entire world (7). We and other men live by the corns produced by him and the celestials are also gratified thereby (8). Corns grow up when the king of gods sends down showers. And when the earth is gratified with oblations the whole universe appears as if full of ambrosia (9). Fed by the grass produced by him the kine, with the bulls and calves, have attained to nourishment and easiness (10). Wherever the cloud, pouring down water, is seen, there is observed neither a piece of ground shorn of grass and corns nor an hungry animal (11). The nectarine rays, of the sun that are milched by the Lord Sakra, are discharged by the clouds in the form of ambrosia-like showers of rain (12). The mighty leonine roar, announced by the air, which he emits with force from the clouds, is designated by the people as the muttering of clouds (13). The terrible sound, that he sends forth when carried by clouds accompanied by the wind, is heard like the clap of a thunder-bolt that shatters the mountains (14). O my child, as the great Lord Siva is encircled by the goblins, so Indra, surrounded by clouds coursing at will, and stationed in the sky, sends down showers accompanied by the clap of a thunder-bolt (15). Sometimes resembling an unfair day, sometimes resembling scattered gold, sometimes resembling collyrium and sometimes pouring water in drops the clouds paint the sky. Thus extracting water from the earth through the rays of the sun, Indra, the giver of water, sends it down again on earth for the behoof of all creatures (16–18).²²³ For these reasons O Krishna, this rainy season has been fixed upon as the time for worshipping Indra. The kings and others men with delight worship Indra in the rainy season. We too do so (19)".
²²² In India the year is divided into six seasons of two months each.
²²³ This shows that the ancient Hindus were not ignorant of the scientific formation of clouds.
LXXI. ²²⁴ KRISHNA PROTESTS AGAINST INDRA-YAJNA: AN ACCOUNT OF AUTUMN
Vaishampayana said:—Hearing the words of the aged milk-men regarding the festivity of Indra, Dāmodara well-informed of Sakra’s might, said to him (1). "We are all milk-men who range in the forest. The precious kine constitute our subsistence. We should therefore worship the kine, the mountains and the forests (2). Cultivation is the means of subsistence to the cultivators, merchandise is to the merchants and the cow is the best means of livelihood to us. This has been laid down by the scholars well-read in the three Vedas (3). The respective profession of each caste is their great God, is worshipful, adorable and beneficial unto them. He, who, benefitted by one, worships another, is visited by two fold calamities in this world, and in the next after death. The fields are protected by cultivation, the forests are preserved by fields and the mountains are supported by forests and these mountains are our only refuge. I have heard that the mountains, which exist in this forest, assume forms at their will. And adopting various shapes they sport in their table-lands (4–6). Sometimes assuming the forms of tigers, the foremost of those having claws or those of lions adorned with manes, they frighten those who devastate the forest and thus protect their respective woods (7). When tribes living in the forest²²⁵ or those obtaining their livelihood through it²²⁶ disfigure a wood, they, with their work of eating up manliness, destroy them in no time (8). The Brāhmanas perform Yajnas wherein the Mantras play an important part, the cultivators should perform a sacrifice in honor of a furrow and we milk-men should celebrate one in honor of the mountains. Therefore we should worship the mountains in the forest (9). Methinks, therefore, O milk-men, that engaged in celebrating a Yajna in honor of the mountains do ye engage in actions after your own hearts either at the foot of a tree or of a mountain (10). Digging wells and setting up sheds in that auspicious place and slaying beasts of sacrifice let the milk-men carry on their festivity. There is no need of holding a discussion over it (11). Circumambulating that best of mountains embellished with autumnal flowers the kine will again return to Vraja (12). Every one is filled with delight in this charming autumn shorn of clouds, endued with many virtues and abounding in delicious water affording satisfaction to the kine and in grass (13). Somewhere rendered white by blossoming Pryaka flowers and somewhere made dark blue by Bānasanas the forest, abounding in full-grown grass and shorn of peacocks, is appearing greatly beautiful (14). Clear clouds, shorn of water and lightnings, are moving in the sky like a herd of elephants (15). The trees, enveloped with new grown foliage, are as if being pleased by the continual muttering of clouds drawing in new water (16). Having the white cloud for its head-gear, fanned by the swan-like chowries and with the full-moon for its umbrella the sky is shining like a newly installed king (17). After the termination of the rainy season all the tanks and pools are as if smiling with the rows of swans. And as if filled with the cries of Sārasas, they are daily decreasing in size (18). The rivers, flowing towards the ocean having the Chakravakas for their breast, the banks for their waist and the swans for their smiles, are as if going to their husbands (19). The water, beautified by the full blown lilies and the sky crested with stars, as if mock each other in the night (20). Beholding the highly charming forest resonant with the notes of Kraunchas and blued with the ripe Kalama paddy one attains to delight of mind (21). The tanks, pools, lakes and rivers and fields, embellished with blossoming trees, are appearing highly beautiful (22). Copper coloured and dark-blue lotuses are appearing in the beauty of new water (23). The peacocks are freed of haughtiness, the sky is divested of clouds, the oceans are full of water and the wind is gradually assuming proportions (24). The earth is appearing as if of many eyes by the feathers cast off by the peacocks after their dancing in the rainy season (25). With her banks full of mud and covered with Kāsa flowers and creepers and abounding in swans and Sārasas the river Yamunā is appearing highly beautiful (26). Ranging in fields filled with corns ripened in proper season and in the forest, the birds, living on corns and water, are emitting notes in excitement (27). The tender corns, on which the clouds poured their watery contents in the rainy season, have grown hardened (28). Casting off his cloudy raiment and illumined by the autumn the moon is, as if, ranging with a delighted heart, in the clear sky (29). Now the kine have been yielding milk in double the quantity, the bulls have become two-fold maddened, the forest has become twice beautiful and the earth has become highly accomplished with corns (30). The luminous bodies, divested of clouds, the water beautified with lotuses, and the mind of men are daily becoming delightful (31). Divested of clouds and shining in autumnal effulgence the sun, of powerful rays, is spreading its lustre on all sides and drawing the water (32). Having excited their respective armies the kings, the protectors of the world, desirous of achieving victory, are proceeding against one another (33). The variegated and charming woods, with the mud dried up and reddened by Vandhujiva flowers, are creating the delight of the mind (34). The blossoming Asana, Saptaparna and Kānchana trees are beautifying the forest (35). Vānāsana, Dantivitapa, Pryaka Svarnaparna, and Ketaki trees have been covered with flowers and the she-owls and black-bees are moving about hither and thither (36). As if assuming the beauty of a harlot the autumnal season is walking in Vraja and cow-sheds filled with the sound of churning rods (37). The foremost of the celestials (Vishnu), having the emblem of Garuda on his flag, was happily sleeping during the rainy season. The deities are now trying to awaken him (38).
"O ye milk-men, in this autumn abounding in beautiful corns, we will worship the foremost of mountains, resembling the abode of the wind-god, resorted to by white, red and blue birds, filled with fruits like clouds adorned with the bow of Indra, crested with groves of creepers and trees and adorned with expansive table-lands. We will, in particular, worship the kine (39–41). Adorning the cows with ear-rings, horns, chaplets of peacock feathers, bells hanging around their necks and autumnal flowers, do ye worship them for your well-being. And let the yajna, in honor of the mountain, be undertaken. We will celebrate a yajna in honor of the mountain as Sakra is worshipped by the celestials. And forsooth we will compel you to perform the yajna for the cows. If you have any love for me, and if I am your friend, then do ye all worship the kine. Do not cherish any doubt in this. If you cherish these my conciliating words, you will meet with your well-being. Therefore without questioning its purpose do ye fulfill my words" (42-45).
²²⁴ In this Chapter it will be seen that Krishna attempts to put a stop to Indra-Yajna or a sacrifice in honor of the god of rain. It is evident from the manner in which he preaches against it that he was opposed to lifeless rituals and ceremonials. He exhorts all the people of his clan to believe that every body’s calling, on which depends his livelihood, is a god to him. He was not for useless ceremonies and rituals and always tried to present before his country a higher form of faith, freed from the prevailing superstitions. But he introduced it in a very mild form and for this he did not revolutionize the existing modes of things. This his stand against Indra-Yajna, and his introduction of the worship of mountain, forest &c ultimately developed itself into the great religion of Duty which he preached in his after life. To worship one’s own means of livelihood, when stripped off metaphor, means to perform one’s own duty considering it as sacred as the worship of a deity. This incident of introducing a new form of religion also proves his superhuman power. Being a mere boy he produced so great an influence over his people that they left off their established form of religion and followed him.
²²⁵ The Bheels or other barbarous tribes who live in the forest.
²²⁶ The milk-men or others who obtain their means of livelihood either by tending their kine in the forest or selling the produce of the forest.
LXXII. THE REPLY OF THE GOPAS
Vaishampayana said:—Hearing the words of Dāmodara the Gopas were greatly delighted; and being informed of the true import of his nectarine words they unhesitatingly replied (1):
"O boy, we have been highly pleased seeing this thy understanding conducive to the multiplication of the kine and the well-being of the milk-men (2). O Krishna, thou art our course, delight and refuge. Thou dost understand our hearts and art our saviour in great disasters. Thou art the friend of our friends (3). By thy favour, this entire hamlet of milk-men the delightful Gokula²²⁷ has been shorn of her enemies. And filled with auspiciousness she is living with joy and happiness like the city of the celestials (4). Witnessing these thy deeds worthy of being seen and which it is impossible for others to perform, beginning with thy birth and hearing thy haughty words our minds have been filled with surprise (5). As Purandara is amongst the celestials so thou hast acquired supremacy amongst men by thy matchless strength, power, and fame (6). By thy fierce power and consummate effulgence thou hast acquired superiority amongst the mortals like unto the sun amongst the deities (7). As is the moon amongst the gods, so thou hast acquired prominence amongst men by thy grace, beauty, delightful countenance and smiles (8). In strength, energy, body, and feats performed in boyhood only Kārtikeya²²⁸ can equal thee. There is none to match thee amongst men (9). As the great ocean cannot overleap its bank so who can disregard your proposal regarding the performance of a yajna in honor of the mountain (10)? Let now for the well-being of the kine and milkmen the Giri-yajana,²²⁹ instituted by thee, be undertaken by us in the place of the Indra-yajna (11). Let delightful viands of milk be prepared and let beautiful jars be placed at the drinking-place²³⁰ (12). Let spacious rivers and _Dronis_²³¹ be filled with milk and take such a quantity of fried meat and various sorts of food and drink to the mountain that the Gopas may spend three nights (13–14). Let this yajna, consisting of all milkmen and abounding in the meat of buffalo and other beasts, be at once undertaken (15)".
Thereupon the entire village of milkmen was filled with glee along with the delighted kine. Then with the sound of trumpets, the roar of the bulls and the cries of the calves the Gopas were greatly rejoiced. Lakes of curd, whirlpools of clarified butter and rivers of milk were made there. A heap of meat and a mountain-like collection of of boiled rice were taken to the mountain. Thus the Giri-Yajna was undertaken by all the milkmen there. There were present the delighted Gopas and the beautiful milk-women. Hundreds of eating-places were set up there. It abounded in garlands, various sorts of perfumeries and incense. Various articles of sacrifice were spread there duly. And thus in the auspicious hour the Gopas, along with the Brāhmanas, celebrated the Giri-Yajna (16–20). After the termination of the yajna, Krishna, assuming, by his illusive energy, the form of a mountain, feasted on that most excellent rice, meat, curd and milk (21). The Brāhmanas too were pleased with eating there and all their desires were accomplished. And uttering there delightedly the verses of benediction they went away (22). Assuming a celestial form and partaking of the food and drink after his own heart in that sacrifice the Lord Krishna smilingly said "I am satisfied" (23). Then beholding on the top of the hill Krishna in the form of a mountain embellished with celestial garlands and pastes, the leading Gopas, bowing, sought refuge with him (24). The omnipotent Lord Krishna, having his true form hidden by the mountain, himself adored his own self along with the bowing Gopas (25).
The Gopas, filled with surprise, said to that god stationed on the best of mountains:—"O lord, we are thy devoted servants, command us what we are to do" (26). He replied to them in words originating from the mountain:—"If you have compassion for the kine, engage in my worship from to-day (27). I am your well-meaning first deity who grant all objects of desire and by my favour you have got, in your possession, ten millions of precious kine (28). If you all become my votaries, I will encompass your well-being in the forest and enjoy, as in the celestial region, in your company (29). Being delighted I will confer on Nanda and other leading Gopas immense wealth that is worthy of being acquired by milk-men (30). Let the cows along with their calves circumambulate me. I will forsooth then attain to highest felicity" (31).
Thereupon to embellish that best of mountains the cows, with all the bulls, in flocks, encircled it (32). Thereupon with their horns adorned with garlands and be-decked with chaplets on their heads and flowery Angadas, numberless cows delightedly began to circumambulate it quickly (33). Having their limbs pasted with pastes of diverse colors and clad in red, crimson and yellow raiments the milk-men followed those cows in order to govern them (34). In that wonderful assembly shone there the milk-men adorned with peacock-feathered Angadas, and chords well arranged for tying their hairs and with weapons in their hands. Some milk-men hastened to control the kine, some danced in joy and some rode the bulls. Thus in due order when that festivity terminated the incarnate god of the hill all on a sudden disappeared and Krishna, too, with the Gopas, returned to Vraja. Thus when the Giri-Yajna was instituted all the milk-men, boys and elderly people were filled with surprise, on witnessing that wonderful scene and began to chant the glories of Madhusudana (35–39).
²²⁷ Gokula is another name of Vraja, the village of milk-men. There is still now a village of the same name about five or six miles from Mathura. It is very doubtful whether this is the site of the ancient Gokula which is described to have been situate near Govardhana mountain.
²²⁸ The deity of war and son of Siva. Derived from Kirtika the personified Pleiades: according to the legend having been fostered and brought up by the nymphs so called. He was so great an adept in the art of war that he was appointed the commander of the celestial army in the war between the gods and demons.
²²⁹ A sacrifice in honor of the mount Govardhana.
²³⁰ The word in the text is Udapana—from Uda water, and the root pa to drink. It may also mean a well. Here it means a place where water is drunk. Near a well, as is still seen in many place, there is a spacious pavement where people may sit at ease and drink.
²³¹ Any real vessel made of wood, stone and in the shape of a boat and used for holding or pouring out water, as a bathing tub, a bathing vessel, a bucket or watering pot &c.
LXXIII. INDRA SENDS DOWN PUNISHMENT
Vaishampayana said:—While in this wise the festivity, in his honor, was suppressed, Sakra, the king of the celestials said to the clouds called Samvartaka (1):—"O ye clouds, and elephants, if you cherish any respect for your king and if you consider it as your duty to do what pleases me (listen then to my words) (2). All these inhabitants of Vrindāvana are attached to Dāmodara. Nanda and other Gopas have grown inimical towards my festival (3). Therefore within seven nights, distress, with rain and winds, the precious kine which constitute their life-long subsistence and for which they pass by the name of Gopas²³² (4). I myself, stationed on (my elephant) Airavata, shall discharge dreadful rain, winds and showers effulgent like thunder and lightning (5). With dreadful showers and winds you will kill all the kine and the inhabitants of Vraja and leave them after they all kiss the ground" (6).
On account of his festival being put down by Krishna the powerful Pākashāsana thus issued his mandate to the clouds (7). Thereupon, the dreadful dark-blue clouds, resembling a mountain in size and muttering awfully, covered the sky on all sides (8). Producing lightnings continually the clouds, adorned with the bow of Indra, enshrouded the welkin with darkness (9). Touching one another, all the clouds, some resembling the elephants, some the Makaras²³³ and some the serpents, began to move about in the sky (10). Coming in contact with one another the clouds, resembling a million of elephants, covered the sky and created a very unfair day (11). Showers of equal size, some resembling the hands of men, some the trunks of elephants and some bamboos the clouds began to pour down their watery contents (12). People took that dreadful weather as a deep, unpassable and limitless ocean stationed in the sky (13). Hearing the dreadful mutterings of the mountain like clouds, the birds could not come out of their nests and the animals began to fly away on all sides (14). By the excessive showers discharged by the dreadful clouds resembling the hour of the universal dissolution the bodies of men grew discoloured (15). The planets and stars disappearing from view, the sky, shorn of the rays of the sun and the moon was divested of its lustre (16). With the continual showers of rain let off by the clouds the ground there assumed the form of a tank (17). The peacocks began to cry aloud and the other birds began to emit their feeble notes. And the rivers, increasing their size, carried away the trees grown on their banks (18). As if remonstrated with by the mutterings of clouds and the clap of thunderbolts the grass and trees began to tremble there (19). Beside themselves with fear the milk-men began to speak amongst themselves: "We think the end of the world is at hand and the earth will be converted into one sheet of water (20)." The cows were greatly distressed by that dreadful downpour of rain. And they stood motionless and began to cry aloud (21). Their body was soaked, thighs and feet were motionless, hoops and mouth inert, the hairs stood erect and their belly and udders grew lean (22). Some died out of exhaustion, some took to their heels in fear and some with their calves sank under frost (23). Some cows, of emaciated belly on account of hunger and wearied thighs, lay to sleep embracing their calves (24). The cows and calves, thus assailed by rain, fell down trembling and with poor and distressing countenance looked towards Krishna and cried "Save us! Save us! (25)"
Beholding this dreadful oppression over the cows on account of that inclemeny and the impending death of the Gopas the sweet-speeched Krishna was greatly worked up with anger. And meditating for a while he began to speak to himself (26–27):—"I knew before that this will come to pass. However to protect them against this downpour of rain I will uproot this best of mountains Govardhana containing forests and woods and convert it into an asylum for the kine (28). There is not a shadow of doubt that this mountain, a veritable planet on earth, when upheld by me, will be able to protect the kine and milk-men" (29).
Thus meditating and displaying the strength of his arms Krishna, having truth for his prowess and resembling the best of mountains, uprooted that hill with his hands (30). Then that foremost of mountains, containing clouds, upheld by Krishna with his left hand, shone there like a house on account of its caves (41). When that mountain was uprooted the rocks, at its table-land, were shaken and the trees fell down (32). And although that mountain was immoveable still, on account of Krishna’s power, with its whirling summits, falling trees and trembling tops it went up to the sky (33). All the clouds, united, were pouring down their watery contents in its side. With their quick-coursing streams the rocks were loosened and the mountain too was continually agitated (34). The milk-men however could not perceive the raining clouds, the rock-pouring mountain and the roaring wind (35). The clouds, attached to the mountain, coming in contact with the springs that best of mountains shone there as if bedecked with peacock feathers (36). Vidyadharas, Uragas, Gandharvas and Apsarās began to exclaim from all sides—"Gifted with wings the mount Govardhana is flying up" (37). White, crimson and dark mineral substances began to trickle down from the earthen layer of that uprooted mountain containing a thousand of layers (38). Some of the summits of that best of mountain were slackened, some were shattered and the highly elevated ones entered into clouds (39). With the shaking of the mountains, the trees also shook, and their flowers fell down on all sides of the ground (40). The big-hooded serpents, having half of their body adorned, issued out of their holes and the birds began to fly up in the sky (41). Out of fear consequent upon the raising up of the mountain and of heavy downpour these sky rangers began continually to fly up and come down (42). The lions in anger began to roar like clouds surcharged with water and the tigers like that of the churning rods (43). Having its form metamorphosed that mountain, consisting of even, uneven and impassable places, appeared like another mountain (44). On account of the excessive downpour of showers it appeared like Tripura²³⁴ stupified by Rudra in in the sky (45). Upheld by the rod-like hand of Krishna that huge mountain, covered with dark-blue clouds, appeared there like an umbrella (46). The muttering of the clouds making him dream, Govardhana slept there placing his cave-like face on the pillow of Krishna’s arm (47). Having its summit covered with trees divested of the notes of the birds and soaked with the showers and shorn of the cries of peacocks, that mountain shone there like the sky (48). The summit and forest of that high mountain were as if possessed by fever on account of its table-lands shaking and trembling (49). Hastened by the king of gods and driven by the wind the clouds began to pour down before it continually their contents (50). Upheld by Krishna’s hand that mountain, covered with clouds, appeared like a country marked with the signs of wheels when oppressed by a king (51). As a populous village places before it a city so the clouds stood encircling that mountain (52).
For protecting the Gopas like unto Brahmā the Lord Krishna raised up that mountain and kept it on the tip of his finger. He then smilingly said (53).
"By some heavenly means which is even beyond the comprehension of the gods I have constructed this mountainous house, an asylum for the cows where no wind blows (54). Let the flocks of cows speedily enter into it and peacefully and happily live there where no violent wind blows. Do ye, of your own accord, make divisions of the room proportionate to your superiority of position and the number of flocks and put a stop to the downpour of showers. The big house, that I have constructed by uprooting this hill extending over five Kos and one Kos in breadth, can even accommodate the three worlds, what to speak of Vraja (55-57)".
There arose a great tumult of the Gopas accompanied by the mutterings of clouds outside and the noise of the cows. And arranged in rows by the milk-men the kine entered into the huge cave of that best of mountains (58–59). And standing at the foot of that mountain like a rising pillar of stone Krishna held that hill with one hand like a beloved guest (60).
Thereupon taking with them their carts and vessels the inhabitants of Vraja, afraid of rain, entered into that rocky house (61). Beholding this superhuman feat of Krishna and finding his words falsified the powerful Satakratu asked the clouds to desist (62). And surrounded by clouds which deprived the earth of all festivities for seven nights he returned again to the celestial region (63). Thus after seven nights when the king of gods desisted and the sky was freed of clouds and become clear the sun rose in its full effulgence (64). The cows and the milk-men returned to their respective quarters by the same road by which they had entered (the cave) (63). For the well-being of all the worlds the Lord Krishna, the giver of boons and identical with all the elements, established, with a delighted heart, that best of mountains²³⁵ (66).
²³² Literally the word means one who protects kine from go, kine and the root pa, to protect.
²³³ A root of acquatic animal resembling a crocodile.
²³⁴ The Danava chief who was defeated by Rudra or Siva in the war between the gods and demons.
²³⁵ This miracle of Krishna’s holding up of the mountain Govardhana on one of his fingers has been described in almost all the Puranas and even in the Sabha Parva of the Mahabharata. This incident, no doubt, on the face of it, appears highly incredible for, it is not possible for a man, nay for a boy of ten years of age to raise up a huge mountain like Govardhana. It is undoubtedly an allegory signifying the wonderful power of Krishna displayed by him for protecting the Gopas. The following explanation may be safely vouchsafed of the allegory. When he suppressed the worship of Indra and all his followers attacked the Gopas, Krishna placed them all, with their cattle and goods, on that hill and himself fought with the followers of Indra. It is mentioned in the latter portion of this Chapter that the Gopas entered into the hollow of the mountain, their ’hilly house’ and so forth. This probably may suggest an explanation that they took shelter in one of the huge caves of the mountain and Krishna guarded them against the attack of the worshippers of Indra. Whatever may be the explanation it is undoubtedly true that he displayed a superhuman feat on this occasion.
LXXIV. INDRA COMES AND EULOGISES KRISHNA
Vaishampayana said:—Beholding the mount Govardhana thus held up and the kine saved Purandara, the king of the celestials, was filled with great surprise and felt a desire for seeing Krishna (1). And seated on his elephant Airavata with temporal juice trickling down and resembling a cloud without water he came down on earth (2). Purandara saw Krishna, of unwearied actions, seated at the foot of the Govardhana hill (3). He saw there the immortal Vishnu, assuming the guise of a milk-man and shining in his great effulgence and attained to great delight (4). Sakra, having many eyes, saw, with all his eyes, Krishna bearing the mystic mark of Srivatsa and resembling a dark-blue lotus in hue (5). Beholding him seated happily at the foot of the hill who was gifted with beauty and was like an immortal in the land of mortals Sakra was ashamed (6). Disappearing from view, that foremost of birds (Garuda), feeding on serpents, was protecting him, seated at ease, against the rays of the sun with his wings (7). Leaving behind his elephant, Indra, the slayer of Bala, approached Krishna who was playing in the forest being engaged in human actions (8). His face was embellished with a crown effulgent like the sun that gives lustre to lightning, and with a pair of celestial ear-rings. His breast was adorned with a neck-lace of five layers of Padmakānta jewel constituting the ornament of the body. Beholding Vāsudeva with his thousand eyes the powerful Vasava, the wielder of thunder-bolt, approached Upendra and looked more beautiful with his celestial garlands and pastes (9–11). Then with his sweet voice, deep as the muttering of clouds that always issues commands to the deities, he said (12):—
"O Krishna, O thou of large arms, O thou the enhancer of the delight of thy kinsmen, what, thou hast accomplished on thy being pleased with thy kine, is beyond the power of the gods (13). I have been highly pleased with thy saving the kine from the clouds created by me which bring about the dissolution of the world (14). Whose mind is not filled with surprise on seeing thee hold up this best of mountains by thy own-begotten Yoga power like a house in the sky(15)? O Krishna, I was enraged on account of the suppression of my sacrifice. And therefore I sent down this excessive rain extending over seven nights and destructive of the kine which even the Devas and Dānavas cannot withstand. But thou hast, by thy own power, put down this terrible shower in my very presence (16–17). I am highly pleased, O Krishna, for thy, in anger, settling the entire Vaishnava energy in thy human form (18). On account of thy being endued with thy own energy although in a human form, the work of the gods appears to have been well accomplished (19). O hero, while thou art at the head of all the works of the gods and their guide, forsooth, every thing will be accomplished and nothing will remain undone (20). Thou art alone eternal amongst the gods and in all other worlds. I do not see a second capable of carrying the weight thou hast held (21). As the best of wheels is placed before a pole so dost thou engage in relieving the distress of the gods sunk in an ocean of misery, O thou having a bird for thy carrier (22). O Krishna, as gold is among the metals, so this universe, created by the Grand-father (Brahmā) exists, in thy body (23). As a cripple cannot follow one who runs fast so even the Lord, Self-sprung (Brahma) cannot follow thee in intelligence or age (24). As the Himalaya is amongst the mountains, as the great ocean is amongst the watery expanses, as Garuda is amongst the birds so thou art the foremost of the celestials (25). O Krishna, underneath all is the region of water; above it are afloat the pillars of the earth; above them is the region of man; above it is the etherial region; above it is the effulgent region of the sun constituting the gate of heaven; above it is the great region of the gods forming the abode of the celestials; here I occupy the position of the king of gods; above it is the Brahmaloka where the Brahmarshis live and where move about the high-souled Soma (moon) and other luminous bodies. Above it is the Goloka stationed in the great etherial region. O Krishna, Golaka is the foremost of all regions and is protected by the Sādhyas. There dost thou live carrying on Tapas which we cannot learn even when accosting the Grand-Father about it (26–31). This earth is the region of actions for those who engage in them. Underneath it is the dreadful region of the iniquitous (32). The etherial region is the refuge of moving objects like the air and heaven is the excellent refuge of the pious endued with the qualities of self-control and forbearance (33). Those, who worship Brahmā, live in the Brahmaloka. Goloka is attainable only by the kine; even by hard austerities no one else can obtain it (34). O intelligent and heroic Krishna, in order to protect these kine, thou didst hold up the mount Govardhana and suppress the calamities sent down by me (35). Therefore at the request of the Grand Father and the cows and out of respect for thee I have come here (36).
"O Krishna, I am the lord of Bhutas²³⁶ and of the gods and I am Purandara. Being born of Aditi I am thy elder brother (37). Do thou forgive me for displaying my own energy in the shape of clouds which is but the outcome of thy power (38). O Krishna of the gait of an elephant, be thou delighted now by thy own gentle energy and listen to the words given vent to by Brahmā and the cows (39). Pleased with thy heavenly deeds, hymning of their glories and with the work of protection the Lord Brahmā and the cows of the sky have communicated this unto thee (40). Thyself protecting the great Goloka region and all the cows, our race, through the help of the bulls, will multiply itself (41). We all, coursing at our will, shall propitiate the cultivators with bulls, their beasts of burden, the celestials with the oblation of Havi and Sri with the profusely increasing corns (42). O lord, O thou of great strength, thou art our preceptor and saviour. Becoming our king and lord do thou sprinkle thy self to-day with this golden jar full of heavenly water brought by me with my own hands (43–44). I am the king of the celestials and thou hast, although eternal, become now the king of the cows. Therefore the people of this world will hymn thee as Govinda (45). As the dignity of Indra has been bestowed on me so thou art the king of cows. O Krishna, the gods will celebrate thy name as Upendra (46). Of the four months of my rainy season, I confer the latter half constituting the autumn on thee (47). From to-day people will recognize the first two months as mine. After the termination of the rains they will take down my flag and thou shalt receive adoration. Shorn of excitement and emitting notes occasionally the peacocks will give up their pride begotten by my clouds. And all other creatures, ranging in my season and emitting notes at the view of clouds, will be silent (48–49). Agastya, the regent of the star Canopus, will range like a bird in the southern quarter and the sun, of thousand rays, will distress all with his own effulgence (50). Thus with the beginning of autumn the peacocks will become silent, the birds will hanker after water, the frogs will desist from leaping, the brinks of the rivers will be filled with swans and Sārasas, the Krounchas will emit their notes, the bulls will become excited, the cows will be pleased and yield profuse milk, the clouds will disappear after filling the earth with water, the cranes will range in the dark sky, the picturesque lakes, pools and rivers will be adorned with clean water and new grown lotuses, the dark-blue fields will be full of corns, the rivers will have waters flowing in their middle²³⁷ the hermitages of the ascetics will also be filled with beautiful corns, the earth, abounding in many provinces, will grow charming after the rains, the roads will look beautiful, the trees will be covered with fruits, the country will be full of sugarcane and Vajapeya and other sacrifices will be undertaken. And thus the sacred autumn will set in. Thou shalt then get up from thy bed. Men in this world and the immortals in the celestial region will worship me as Mahendra and thee as Upendra in the flag-staffs on the earth (51-59). The man, who reciting the great and eternal theme of our conduct as Mahendra and Upendra, will bow unto us, will not be visited by any misery" (60).
Thereupon taking those jars full of heavenly water the king of gods, conversant with Yoga, sprinkled²³⁸ Govinda (61). Beholding the eternal Krishna thus annointed, the cows, stationed in the celestial region, along with the bulls, sprinkled him also with a downpour of their milk through clouds (62). The clear clouds in the sky sprinkled him with nectarine showers. From trees fell down moon-like drops of water. And from the sky the gods set up a leonine sound, made a downpour of flowers and blew the bugles (63–64). The Maharshis, who always follow mantras, chanted his glories with becoming verses and the body of the earth was separated from one all-extending ocean (65). The seas grew delightful and the winds began to blow for bringing about the well-being of the world. And the sun and the moon accompanied by stars stood in their respective roads (66). The kings were freed of their enemies and the calamity of excessive rain was pacified. And the trees were embellished with leaves and flowers of various colours. The deer grew delighted in the forest and the elephants began to yield temporal juice and the mountains shone with trees grown on them and with metals (67–68). And the land of mortals was satisfied with ambrosia-like juice like unto the celestial region. Thus when the ceremony of the royal unction, of the Lord Krishna, accompanied by the nectarine showers coming down from the celestial region, was over the king of gods Purandara said to the eternal Govinda, wearing celestial garlands and installed in the sovereignty of the cows (69–70).
"O Krishna, the first work, of installing thee as the king of cows, is now over. Listen now to the next object of my coming here (71). Slaying speedily Kansa, the wretch of a horse Keshi, and Aristha, always committing mischief do thou engage in governing thy own kingdom (72). From thy father’s sister, a portion of my energy is born as a son by name Arjuna. Contracting friendship with him do thou always protect him (73). Thou shalt favour him and he, too, acting on thy advice and following thee, will acquire great fame (74). He will be the foremost of bowmen among the descendants of Bharata and will take after thee. And without thy help he alone will never be pleased with his work (75). This future war of Bharata²³⁹ depends on him and thee the foremost of men. When you both will be united all the kings will be slain (76). O Krishna, I have spoken to the gods and Rishis, that the son, begotten by me on Kunti, will be an adept in the use of weapons, the foremost of archers and the greatest of the Kurus. All the warrior-kings will speak of his learning (77-78). Ever abiding by the duties of a Kshatrya he alone will be able to kill one Akshouhini of kings skilled in fighting (79). Save thee there is none among the kings or gods who will be able to weaken the power of his bow or follow the path of his weapons, O lord (80). O Govinda, he will be thy friend and help in battle. Therefore at my request, do thou instruct him in spiritual knowledge (81). Thou dost know well Arjuna and all the worlds. So thou shouldst always regard and take care of him as thou dost me (82). If thou dost protect him in the great battle Death will not be able to extend its influence over him (83). O Krishna, know Arjuna as me and me as identical with thy own self. As I am at one with thee, so is Arjuna (84). I am thy elder brother and therefore thou didst, in the days of yore, acquiring the three worlds from Bali with thy three footsteps, install me in the sovereignty over the gods (85). I know thee as fond of truth, as having truth for thy prowess and as identical with truth. And because thou art bound to the gods by a promise they have engaged thee in this work of the destruction of their enemies (86). O Krishna, Arjuna, the son of thy father’s sister, is my son. As he did become thy companion in the days of yore²⁴⁰ and so now he will contract friendship with thee (87). O Mādhava, as a bull carries a burden, so thou shalt always take care of him when either living in his house, your house or while fighting with the enemies in the battle-field (88). When Kansa will be slain by thee, ever observant of the real purpose of things there will take place a great war of the kings (89). Arjuna will vanquish those heroic men of superhuman deeds and thou shalt adorn him with glory (90). O Keshava, if truth, myself and the celestials are thy favourites thou shouldst carry out whatever I have said" (91).
Hearing the words of Sakra, Krishna, who had become a cow-keeper, with a delighted mind replied (92). "O lord of Sachi, I am happy to see you. Nothing, of whatever you have said, will be left off (93). O Sakra, I know your heart. It is not unknown to me that my father’s sister has been given away to the high-souled Pandu and that she has given birth to Arjuna (94). I know also the prince Yudhisthira begotten by Dharma. I know Bhimasena, the multiplier of Vāyu’s (wind-god’s) race. I know also Nakula and Sahadeva begotten on Mādri by the two Aswinis²⁴¹ (95-96). I know also Karna, now known as a charioteer’s son, begotten on my father’s sister in her maidenhood by the Sun²⁴² (97). That Pandu is dead on account of the thunder-like imprecation²⁴³ and that the sons of Dhiitarashtra are desirous of fighting are all known to me (98), O king of gods, returning now to the city of the celestials increase their delight. No enemy will be able to trouble Arjuna when he will be before me (99). When the great war of Bhārata will come to its close, I shall, on account of Arjuna, consign unscathed unto Kunti all the sons of Pandu (100). O king of gods, I am bound by affection and therefore I shall accomplish like a servant what your son Arjuna will command me (101)." Hearing these words of truthful Krishna, the king of gods returned to the city of the celestials (102).
²³⁶ A demi-god of a particular class.
²³⁷ i.e. the waters will not overflood their banks as in the rainy season.
²³⁸ i.e. installed him as the king of cows. At the time of installation sacred water is sprinkled on the head of a king.
²³⁹ It refers to the battle of Kurukshetra in which all the kings of the world took part.
²⁴⁰ When Vishnu assumed the form of Nārayana Arjuna became his companion as Nara.
²⁴¹ For a detailed account of the birth of all these sons see chapter CXXIII of Adi Parva of Mahabharata.
²⁴² Kunti, while a maid, obtained a boon from the Rishi Durvasa that whomever she would wish to have as her consort, he would at once come to her. To make an experiment she invoked the sun and Karna is the issue of her union with him. The account of his birth is described in one hundred and eleventh chapter of Adi Parva in the Mahabharata.
²⁴³ Once on a time Pandu went out into a forest for hunting. He struck a Rishi’s son who was coupling with his mate in the form of a deer. He imprecated a curse on Pandu saying "As you have killed me in the form of a deer when I was full of desire, so you, O foolish man, will certainly meet with the fate that has fallen me. When you will go to your dear one, full of desire as was the case with me, you will at that time, certainly go to the land of the dead. Your wife will also follow you." See slokas 30, 31, in chapter CXVIII in Sambhava Parva of Adi Parva in the Mahabharata.
LXXV. RASA DANCE
Vaishampayana said:—Thereupon after the departure of Sakra, the beautiful Krishna the holder of Gavardhana, entered Vraja honored by the inhabitants, thereof (1). The elderly Gopas and his kinsmen and comrades, assembled together, welcomed him and said.
"O Govinda, we have been honored and favoured by thy conduct and as well as that of the best of mountains (2). Indeed thy prowess is like that of the celestials. By thy favour the kine have tided over the fear of excessive rain and we too have been relieved of the great fear (3). O Krishna, O lord of kine, beholding thy superhuman feat of raising up the mountain we consider thee as a divinity (4). O thou of great strength, art thou Rudra, Marut, or one of the Vasus? Why hast thou taken thy birth as the son of Vasudeva (5)? Beholding this thy low birth amongst us, this thy prowess, sport and feat in thy boyhood our minds are filled with fear (6). We see, thou art like one of the Lokapālas. But why art thou, in thy wretched guise of a milk-man, engaged in sport with us and in protecting kine (7)? Art thou a Deva, a Dānava or a Gandharva now born as our friend? Whatever thou mayst be we bow unto thee (8). If thou art present here, of thy own accord, for any work of thine, do thou consider us as thy dependants and votaries (9)."
Vaishampāyana said:—Hearing the words of Gopas, the lotus-eyed Krishna, smiling a little, said to his assembled kinsmen:—(10)
"Ye of dreadful prowess, let not the conviction, that you have all formed about me, take root in your hearts. I am one of your clan and a friend (11). If however you are all bent upon hearing then wait you will soon listen to an account of (my origin) and see my true form (12). I am one of your respected friends like unto a god. If you have any affection for me, do not wish to learn any thing more about me (13)."
Thus accosted by Vasudeva’s son and covering their own faces and resorting to silence the milk-men went away in in various directions (14).
Thereupon beholding the charming autumnal night and the beautiful moon the powerful Krishna felt a desire of sporting (15). Sometimes he made the haughty bulls fight with one another in the roads of Vraja adorned with cow-dung pastes. He again set the powerful cow-herds against one another. He sometimes got hold of the kine in the forest like a crocodile. (16–17). Sometimes thinking of his boyhood and bringing the youthful women of Gopas under his control at night he used to enjoy there (18). With their glances those Gopa women used to drink as if the ambrosia of his beautiful face who was like the moon come down on earth (19). Krishna was by nature beautiful but clad in a silken raiment of shining yellow colour he appeared more beautiful (20). Having his arms adorned with Angadas and bedecked with garlands of wild flowers Govinda beautified the entire Vraja (21). Filled with surprise at witnessing the wonderful conduct of that powerful (being) the beautiful Gopa women used to call him by the name of Dāmodara (22). And casting again and again their glances accompanied by various gestures they began to assail him with their rising breasts (23). After a few days had passed away in this way the parents of those milk-women prevented them (from doing so). Those damsels however, fond of amusements, used to hunt Krishna at night (24). Sometimes arranging themselves in rows and sometimes in circles they, singing hymns relating to Krishna’s glories, used to satisfy him. And all of them appeared in pairs with Krishna (25). Casting loving glances at Krishna and following his course those youthful damsels of Vraja imitated all his sports (26). Sometimes striking their palms in the forest they used to imitate him and sometimes they used to take delight in imitating his songs and dances accompanied by lovely smiles and looks (27-28). Singing sweet songs describing the profuse love for Krishna these beautiful women, devoted to Dāmodara, used to range at Pleasure in Vraja (29). As she-elephants, covered with dust, enjoy with an infuriated elephant so those milk-women, their limbs covered all over with dust and cow-dung, used to sport with Krishna encircling him on all sides (30). Drinking repeatedly his ambrosia-like beauty with their eyes accompanied by side-long and smiling looks the Gopa-women, having antelope eyes, could not attain to the consummation of delight (31). When Damodara used to exclaim "O! Alas!" the damsels anxiously and delightedly used to listen to the words given vent to by him (33). Thus encircled by the milk-women Krishna used to sport, of his own accord, in the autumnal night adorned by the moon²⁴⁴ (35).
²⁴⁴ This is one of the principal incidents of Krishna’s life on which innumerable poets of India have exhausted their skill and ingenuity. This incident has also been recorded in several Puranas. Some hostile critics interpret this Rāsa dance as one of the blemishes of Krishna’s character and proceed to prove that he was an emblem of carnality. They draw upon certain Indian scholars in support of their argument. It is therefore necessary to throw a few suggestions before our readers so that they may understand Sri Krishna aright. This Rāsa dance is described in a few words in Harivamsha, a little more profusely in Vishnu Puran, but very elaborately in Srimadbhagavatam. There is no mention however to this incident in the Mahabharata. In Vishnu Puran it is described as the out-burst of a tender love of a number of young girls for their youthful companion. In Harivamsha it is the love of youthful damsels for a handsome young man. In Bhagvata it is the passionate love of some women for a young man. In all these books however the different phases of love have been described with a grand esoteric meaning behind them. This Rāsa was nothing but a "Ball" dance in which all the youthful damsels and girls took part and which was introduced by Krishna. It was a favourite pastime with the Aryans and frequent references to this dance are seen in Mahabharata and other classical works of note. That it was a purely innocent amusement freed from every shade of carnality is beyond all doubts. From the internal evidences of the three great works on Krishna’s life, namely Harivamsa, Vishnu Purana and Srimadbhagavatam it is evident that Krishna, at this period, was merely a boy of ten years of age or so. It is impossible for a boy of this tender age to be so very carnal as he is depicted to have been. All the youthful maidens and girls of Vraja were fond of Krishna. It was not only on them that he exercised his wonderful influence but he did so on the elderly men too. This is clear enough from the incident that he succeeded in suppressing the great Indra-yajna. Krishna used to invent and organise varions sorts of sports for his comrades, both boys and girls. In the previous Chapter his wonderful influence over his male companions and elderly men has been described. This Chapter is introduced by the poet to show that his influence over the women was equally marvellous. All these incidents go to prove more his super human origin. In all these three works no mention is made of the name of a particular woman for whom he cherished a special fancy as Radha. There is a occasional mention of this word in Bhagavat and only once in Harivamsha where it means a worshipper. This story of the carnal love of Krishna for his various companions is described at a length in Brahma Vaivarta Purana which is regarded as a spurious production and is not considered as an authentic record of his life. The esoteric meaning underlying this incident is the union between the human soul and the Supreme Soul. Krishna is the impersonation of the Supreme Soul and Radha or the worshipper is the emblem of the human soul. The worshipper can secure unification with the Supreme Soul by love—earnest and deep-seated devotion. This love, this devotion has been described by various poets in various forms.
LXXVI. DEATH OF ARISTHA
Vaishampayana said:—One day in the first part of the night while Krishna was sporting, the dark-hued Dānava, Aristha by name, assuming the form of an infuriated bull and resembling Death himself, was seen there terrifying all the inmates of the cow-sheds (1). His body was like extinguished ember and cloud, his horns were sharpened, his eyes were effulgent like the sun, his feet were endued with sharpened hoops and his hump was extremely hard (2). He was repeatedly licking his lips with his tongue and moving his tail with pride. And for breaking down many palaces with his hump it became exceedingly hardened (3). Incapable of being repulsed on account of his own huge body, with his body covered with excreta and urine, that Dānava, of huge waist, fleshy mouth, hard knees and long abdomen, terrified all the cows with his skin hanging from his neck and horns (4-5). That Daitya Aristha, of huge body, the slayer of inimical bulls and the injurer of the cows, assuming the form of a bull, was running about in the cow-sheds and pasture grounds. His face was marked with strokes against the trees and his horns were adorned as if for a fight (6-7). He used to approach the kine, when big with their young ones and cause abortion and used to know them immediately after their delivery (8). Without fighting with the bulls and cows that irrepressible, and dreadful Daitya, always intent on striking them with his horns, could not derive pleasure in pasture grounds (9).
Accidentally on that day, the proud bull, under the influence of Vaivaswān (the regent of the departed), came before Keshava (10). Divesting the cow-sheds of bulls, calves and young bulls that one, elated with proud, used to assail the kine (11). At that time, that one of wicked soul, under influence of Vaivaswān, terrified the cows that were near Krishna roaring like a cloud accompanied by Indra’s thunderbolt. Thereat striking his palms and setting up a leonine shout Govinda ran after him, increasing the anger of the demon in the shape of a bull. Beholding Krishna and enraged with the sound of the strokes of his palms against his arms, moving his tail and expanding his eyes in delight that bull issued out a shout expressing his desire for fight. Beholding that wicked demon of the form of a bull approach Krishna did not move out from where he stood and rather remain there firm like a mountain (12-15). With a view to slay Krishna, that bull too, raising up his face and aiming at his belly, came there quickly (16). Vasudeva, resembling a bull, confronted that irrepressible and collyruim-like bull before him (17). As a bull faces a huge bull so Arishtha met Krishna and from his nostril came out foams with a sound (18). Thereupon Krishna and the bull confronting each other they appeared like two clouds, touching each other in the rains (19). Placing his feet on the space between the horns Krishna humiliated his pride and struck him at the neck resembling the sky (20). Then uprooting his left horn resembling the rod of Yama he struck him on the face with it; thereat that foremost of bulls breathed his last (21). With his horns, head and shoulders shattered that demon fell down vomiting blood like a cloud sending down showers (22).
Thereupon beholding the proud Dānava in the shape of a bull slain by Govinda all the people began to eulogise him exclaiming "Well done! Well done!" (23). Slaying that bull demon in that moon light the lotus-eyed Upendra again engaged in sport (24). Like the immortals adoring their king in the celestial region the Gopas began to worship delightedly the lotus-eyed Krishna.
LXXVII. KANSA INVITES KRISHNA AND SENDS AKRURA TO BRING HIM
Vaishampayana said:—Hearing that Krishna was advancing in power like fire in Vraja, Kansa, anticipating fear from him, was filled with anxiety (1). On Putana being slain, the two trees being dragged by the boy of no boy-like deeds, Kalya being vanquished, Dhenuka being killed, Pralamva being discomfitted, the mount Govardhana being raised up, Indra’s commandment being disregarded, the kine being protected by enviable deeds and Kakudmi and Arishtha being destroyed the Gopas were filled with delight. Beholding these highly terrible portends indicating his impending death and these unthought of feats amongst his rising enemies Mathura’s king Kansa considered himself as brought under the influence of death. And his organs and mind being deprived of consciousness he appeared like one dead (2-6). Thereupon in the noiseless dead of night, Mathura’s king Kansa, the son of Ugrasena of fierce commands, summoned his father and kinsmen to his city (7). Summoning god-like Vasudeva, Kangka, Satyaka, Dāruka, Kanka’s youngest brother, Bhoja, Vaitarana, the highly powerful Vikadru, the king Bhayesakha, Viprithu of great prosperity, the liberal Kritavarma, the highly energetic and bold Bhurishravā and various other descendants of Yadu race and welcoming them all in due order he said:—"Listen, O ye Yādavas, ye are all business-like, devoted to the Vedas, expert in ascertaining the proper rules of conduct, the introducers of the three Vargas²⁴⁵, ever observant of your duties, like gods in this world, and ever wending the good ways and firm as the mountains (8-13). Ye are all shorn of haughtiness and you have all lived properly in the families of your preceptors²⁴⁶, ye are all therefore proficient in archery and capable of holding royal counsels (14). Besides ye are all like lamps of glory in all these worlds, conversant with the real purport of the Vedas, the true import of the Ashramas (conditions of life), with the order of Varnas (castes), the propounder of the beautiful rules of conduct, the leaders of the givers of laws, the conquerors of foreign kingdoms, and the protectors of those seeking refuge with you (15–16). You are all so very vivacious in your conversation and endued with such an unimpeachable character, what to speak of the earth even the celestial region may feel itself honored (by your presence) (17). Your conduct resembles that of the Rishis, your power is like that of the Maruts, your anger is like that of Rudras and your effulgence is like that of the fire (18). As the earth is supported by the mountains so the decaying race of Yadus is upheld by you all, heroes of far-famed glory (19) You all follow my will, why then are you at present disregarding the rising calamity of mine, (20)? Like unto a rising a cloud, Nanda Gopa’s son, the celebrated Krishna of Vraja is about to strike at the root (of the race) (21). I have lost my heart and four eyes and I have no able ministers. And therefore that boy was kept secretly in Nanda Gopa’s house (22). Like a malady disregarded, the swelling ocean and the roaring clouds of the rainy season that wicked-minded one is rising in power (23). I have not been able to find out the means of subduing or to understand the movements of that boy of wonderful deeds born in Nanda Gopa’s house (24). That boy is either the offspring of a god or born of any other powerful being. I however do not know any thing—but I surmise so by his superhuman deeds which even the celestials can not perform (25). While asleep in his infancy he drank up the life of Putanā (going there in the form of a) bird under the pretext of sucking her breast (26). Vanquished in no time in the lake of Yamuna, that Nāga Kalya, ranging in the region underneath, has disappeared (27). But Nanda’s son, by his Yoga power, has risen up again. Dropped down from the top of a palm tree Dhenuka has breathed his last (28). Pralamva too, whom even the gods could not surpass in battle, has been slain like an ordinary animal, by that powerful one with the strokes of his fist (29). Suppressing the festivity in honor of Indra, and putting a stop to excessive rain consequent upon his anger that boy held up the mount Govardhana for affording shelter to the kine (30). The powerful Aristha, with his horns shattered, has been slain by him in Vraja. From the actions of that boy living in the village of milk-men it appears that he is not a boy, but assuming the false guise of a child, is sporting there merely. While he stands before me for a battle, forsooth, I know that he is my Death—(the destroyer) of my former body (31–33). There is a vast difference between the birth as a wretched milkman amongst men, weak for their death and his sporting in my cow-settlement with the power of a god (34). It appears to me as certain that a god, covering his own true form with a Gopa body, is sporting here like fire in the cremation ground (35). I have heard that in the days of yore in order to accomplish the work of the celestials, Vishnu, assuming the form of a dwarf, took away the earth from Bali (36). At another time assuming the form of a lion that powerful Vishnu killed Hiranyakashipu the grand-father of the Dānavas (37). Assuming a form, surpassing the range of thought, Bhāva (Siva) the destroyer of Tripura killed all the Daityas on the Sweta mountain (38). Being shaken off his promise²⁴⁷ by his preceptor Angira’s son (Kacha) resorting to a frog’s illusion²⁴⁸ Bhrigu’s son (Sukra) caused a drought (in the land of the Dānavas) (39). Assuming the form of a boar that thousand-headed eternal deity Vishnu raised up the earth from the great ocean (40). When the gods and Asuras, assembled for (churning) for ambrosia, Vishnu, in the shape of a tortoise in the ocean, held up the Mandara mountain (41). And when there arose ambrosia he, assuming the form of a beautiful woman, created a highly terrible battle between the gods and demons (42). Assuming a wretched dwarf form in the days of yore he rescued the three worlds including the land of the celestials, with his three foot-steps from Bali (43). It was he, who having divided himself into four portions and taking his birth as Rāma in Dasharatha’s house, killed Ravana (44). For accomplishing the work of gods Vishnu assumes various forms and deceitfully does his own work (45). Forsooth Vishnu, of whom Nārada spoke to me, or Sakra, the king of gods, has now come for bringing about my death (46). In this matter our fear proceeds from Vasudeva; this is even my firm conviction. By his sense we have been reduced to this strait (47). When I met Nārada again in Khatwānga forest that Brāhmana said to me "O Kansa, Vasudeva, in the night, has baffled your great care regarding Devaki’s child (48–49). The daughter, whom you dashed against a stone in that night, is Yashodā’s daughter and know Krishna as Vasudeva’s son (50). Vasudeva, your enemy in the guise of a friend, after due consultation, exchanged the children in night for bringing about your death (51). Having slain on the Vindhya mountain the two sky-ranging Dānavas, Shumbha and Nisumbha, that daughter of Yashoda, sprinkled by the gods, is being worshipped by the dreadful robbers and various animals. She is fond of human and animal sacrifices and confers boon (upon her worshippers) after their hearts (52–53). Embellished with two jars full of wine and blood and adorned with peacock-feathers she has made her own abode, by her own power, in the forest of the Vindhya range. It is filled with cries of proud cocks and crows, abounds in free birds and deer, echoes with the roars of lions, tigers and boars, is thick with trees and covered entirely with woods. The temple is filled with golden vases, chowries, mirrors and is resonant with the sound of thousands of trumpets. The beautiful goddess, the mother of fear unto the enemies, daily lives there with great delight and even the celestials adore her. Nārada has said that the boy who is known as the son of Nanda Gopa, Krishna, will be the agent of many important deeds. The second son that will be born of Vasudeva and pass by the name of Vāsudeva, that kinsman of yours will easily put you to death. He is Vasudeva, the powerful son of Vasudeva. Morally he is my kins-man, but at heart a dreadful enemy (54–61). As a crow, with its beaks fond of flesh, distresses the eyes of a man on whose head it sets its foot, so this Vasudeva, brought up by me in my house, along with his son, kinsmen and fruits, is trying to strike at the root of my family (62–63). A man, after killing an embryo or a cow or a woman, can somehow save himself, but there is no region for an ungrateful person (64). An ungrateful man, who for a selfish end, gives vent to sweet words which prove dangerous in the long run, wends the way of out-castes (65). He, who having his mind bent on iniquity, injures an innocent man, is constrained to wend the way leading to hell (66). On account of our rules of conduct and accomplishments, we are worthy of praise to persons like you seeking friendship. And such sons are more worthy of praise (67). As by the dreadful fight of the elephants, trees are destroyed which, after the close of the combat, become their food, so when dissensions take place amongst kinsmen, either relatives or inferior arbitrators meet with destruction (68–69). Vasudeva, while you are about to sow dissensions in this family, I now understand forsooth that without knowing you I fed you who are like death (70). O foolish man, you are always angry by nature, fond of creating enemies, sinful and of false humility. It is you who have brought this Yadu race into a pitiable strait (71). O Vasudeva, your old age is of no use. Unknowingly did I reward you who, in his hundred years with all his hairs grey, do not become old (72)? He is aged in this world whose sense is ripe. But he is not aged whose hairs are grey (73). You are of a harsh temper; your intellect is not ripe and you are merely old in age like an autumnal cloud (74). O vain Vasudeva, you have thought. ’On Kansa being slain my son will govern Mathura’ (75). Your hope is already frustrated, O you who have uselessly grown old and your resolution is falsified. No, one who has the desire of living, will live before me (76). By this wicked mind you have thought of injuring me who have confided in you; I will take steps against it in the presence of your two sons (77). I have never killed an old man, a Brāhmana, a woman, or any one specially amongst my kinsmen, and I shall never do it (78). You are born here and have been brought up by my father. Besides you are my sister’s husband and the first preceptor of the Yadus (79). Born in the great family of the well-known Lords Paramount of the world you are being worshipped as a preceptor by the noble and religious Yādavas (80). Old man, what shall we do? For such a conduct of a leading Yadava like your self, all the members of the Yadu race have become the butt of peoples’ talk (81). O Vasudeva, if I am dead or defeated, for your improper conduct, it will put the Yadavas to shame before the pious (82). By concerting this measure for my destruction you have made yourself an object of distrust and the Yādavas of redicule (83). What more, you have created such an enmity between me and Krishna that there will be no peace in the Yadu family unless one of us dies (84).
"Whatever it may be, O giver of gifts, go to Vraja, at my command and bring these two boys, Nanda and other Gopas who pay tributes to me (85). Tell Nanda to come quickly to Mathura with his annual tribute along with other milk-men (86). Kansa, surrounded by his servants and priests, wants to see Krishna and Sangkarshana, the two sons of Vasudeva (87). He has heard that, that both of them are of hard limbs, powerful, careful, clever in fighting and well up in holding a match in the arena (83). Well-armed the two wrestlers of mine are rejoicing to combat with them. They are also experts in fighting and will match them (89). Besides these two boys, ranging in the woods of Vraja, the two immortal-like best of warriors are my sister’s sons and therefore I should see them (90). Tell the inhabitants of Vraja that the king, of his own accord, is celebrating a bow festivity (91). Therefore let them come with necessary milk, curd, butter, &c., to cater the invited persons after their hearts and live at ease in the forest attached to the city. (62–93). O Akrura, I am filled with curiosity to see Krishna and Sangkarshena. Do you go soon, bring them here and satisfy my command (94). If they come here I shall attain to supreme delight. Beholding those two highly powerful boys I shall engage in a work conducive to my well-being (95). If they do not come here at my behest I shall subdue them in time (96). O Akrura, it is better to use conciliatory words first towards the boys. Do you soon bring them here with sweet words (97). O you of firm vows, if you are not alienated from me by Vasudeva, do you accomplish this great work conducive to my pleasure (98). Do that by which they may come here."
Thus villified, Vasudeva, resembling a Vasu, resorting to gravity and patience, stood there motionless like an ocean (99). Assailed by foolish Kansa, with these shaft-like words, he, resorting to forgiveness, did not give any reply (100). Those, who saw him thus insulted at that time, all exclaimed, bending low their heads, "Oh fie Oh fie!" (101). With his celestial vision the liberal Akrura could know everything. And so he was filled with great delight like a thirsty man on seeing water. And in order to see the lotus-eyed Krishna he left Mathura in that very moment (102-103).
²⁴⁵ The three-fold objects of life, namely, Dharma, Artha and Kama.
²⁴⁶ It was the practice in ancient India that the kings used to send their sons to their preceptors to recieve proper instructions. These princes lived in the family of their preceptors.
²⁴⁷ Sukra promised not to consign the mantras of reviving a dead man to any body but this promise was falsified.
²⁴⁸ As a frog revives as soon as he is dead so Kacha rose up many times alive after his death. The allusion, contained in this chapter, is as follows:—Vrihaspati (Angirasa) was the priest of the gods and Sukra that of the Danavas. There was a rivalry between these two Brāhmanas. Sukra knew the mantra of reviving a dead man with which he revived many Daityas. Vrihaspati did not know it. Thereat Kacha, the eldest son of Vrihaspati, was sent to Sukra to learn it. Kacha became his disciple and began to please him and his daughter Devajani. By and by he exercised a great influence on Sukra’s daughter who was greatly attached to him. One day while Kacha was tending kine the Danavas, learning that he was the son of Vrihaspati, hacked him into pieces, which were eaten up wolves. Devajani grew mad after him and pressed her father to revive him which Sukra did. Next time he was burnt to ashes and they were mixed up with liquor which Sukra drank up. Devajani again wanted her father to revive Kacha; this was a question of life, and death to him. He therefore taught Kacha the mantra first who came out of his womb and then revived again Sukra. Thus did Kacha learn the art of reviving a dead man. See Mahabharata, chapters LXXV and VI, Adiparva.
LXXVIII. ANDHAKA’S ADVICE TO KANSA
Vaishampayana said:—Beholding Vasudeva thus insulted and covering their ears with their hands the leading Yādavas took him for one having his lease of life run out (1). Resorting to patience, although his mind was worked up with anxiety Andhaka, the foremost of speakers, addressed, mildly in the midst of that assembly, powerful words to Kansa (2).
"O my son, it is unworthy of you to give vent to such words. To use such words to relatives is considered unbecoming and culpable by the pious (3). O hero, if you consider yourself as one, not born in the family of the Yadavas listen to what I say. The Yādavas do not by force wish to regard you as one of them (4). Rather a person like you becoming their master they have become censurable to all. What more, it appears, that the king Asamanja, of the Ikshaku race, has returned in your person (5). O my son, you may wear matted locks, may have your head shaved, may take any appellation, Bhoja, Yādava or Kansa, your head will remain in its natural shape (6). Cursed is that Ugrasena who has begotten a son like you, a wretch and curse of our family (7). O my son, the wise never make themselves a parade of their own accomplishments. The qualities, recognized by the Vedas, attain to fructification when spoken of by others (8). A stupid boy, the destroyer of his race like you, becoming our king the family of Yadus has become degraded among the royal families of the world (9). The vilifications, that you have given vent to, considering them as proper, have not been able to accomplish your object rather you have laid bare your character before the public (by it) (10). Will you consider the insulting of a highly worshipful innocent preceptor, like the destruction of a Brāhmana, as conducive to well-being (11)? O my son, the aged ought to be adored and worshipped like fire²⁴⁹ for their anger can consume even the regions acquired by Yoga (12). Self-controlled and learned men, of advanced intellect, should enquire into the conduct of the people as they watch the movements of fish in water (13). Like an oblation not consecrated by mantras you always pain the fire-like aged people with heart-rending words (14). You are remonstrating with Vasudeva for his son. We speak ill of your these useless and abominable words (15). If a son becomes wicked the father is not so, rather he falls into many difficulties on account of his son (16). You might think that Vasudeva did not do his duty by hiding his own baby son. But ask your own father about it (17). Chiding Vasudeva and speaking ill of the Yadu race you have acquired poison consequent upon the enmity of the Yādavas (18). If Vasudeva has acted unfairly by doing this for his son why did not Ugrasena kill you in your infancy (19)? Persons, conversant with moral laws, have given the name of _Putra_²⁵⁰ to a son because he saves the departed ancestors from falling into the hell of Put (20).
"From the very beginning of their birth you have been cherishing enmity towards the youthful Sankarshana and Krishna although born in the race of the Yādavas and they too consider you as their enemy (21). On account of your chiding Vasudeva and exciting the anger of Vāsudeva the hearts of all the Yadavas are trembling (22).
"On account of your thus remonstrating with Vasudeva Krishna has become your enemy and therefore these evil omens are declaring your future fear (23). Evil dreams in the end of night and dreadful portends like the vision of of serpents are all declaring that this city will soon be a widow²⁵¹ (24). Behold in the sky the dreadful planet Rahu, by his own effulgence, is possessing the star _Swāti_²⁵² and is waiting in your tenth star Chitra.²⁵³ The dreadful planet _Mangala_²⁵⁴ is united with them in its oblique course (25). By its dreadful effulgence _Budha_²⁵⁵ has covered the western sky in the evening. And going beyond its course Sukra is ranging in the sky (26). Separated by the tail of _Ketu_²⁵⁶ _Bharani_²⁵⁷ and other twelve planets are following the moon (27). Encircled by a disc the dawn with its effulgence is obstructing the sun and the birds and animals are going in contrary directions with cries (23) Crying continually and emitting ember-like breaths the dreadful jackals are coming out of the cremation-grounds and going towards the city both in the morning and evening (29). Fire-brands are falling on earth with a terrible sound and the earth and mountain summits are shaking all on a sudden (30). The sun being possessed by Rahu the day is appearing like a night and all the quarters are filled with portendous smoke and thunder-bolts (31). The thick clouds, accompanied by lightnings, are pouring down blood—the gods are being shaken off their stations and the birds are leaving their resting trees (32). What more, all the evil omens, described by the astrologers as indicating the future death of a king, have set in (33). You are always harmful towards your relatives, backward in observing your royal duties and wrathful for nothing. Therefore your death is imminent (34). When you have out of your foolishness insulted the aged and god-like Vasudeva resembling a Vasu, there is no peace for you (35). You are an enemy of our race. From to-day we drive away the love that we had for you. After this we shall not adore you even for a moment (36). That giver, of gifts among us, is blessed who will behold the lotus-eyed Krishna of unwearied actions (now) ranging in the forest (37). For you this Yadu race is uprooted. Krishna will again unite his own kinsmen (38). Your sense has been entirely destroyed by Destiny. Speak whatever you like. Vasudeva will forgive you for all (39). O Kansa, I think it proper now that aided by Vasudeva, you should go to Krishna and ingratiate yourself to his good graces" (40).
²⁴⁹ Fire was an object of worship with the ancient Aryans. It was compulsory for three higher castes to preserve consecrated fire in their house. It was kept perpetually and handed down from one generation to another. From the Vedic writings it appears that the ancient Aryans used to worship fire as a sacred element. This fire-worship still prevails amongst the followers of Zoroaster. This fact goes to prove that the Parsis and the Hindus are of the same stock.
²⁵⁰ Putra is derived from Put the name of a hell and the root tra to save from the hell Put.
²⁵¹ i.e. The master of the city will soon die.
²⁵² The star Arcturus or fifteenth lunar asterism consisting of but one star. Mythologically it is one of the wives of the sun.
²⁵³ A star in the virgin’s spike. Swati is the star under whose influence Kansa was born. Chitra was then in the tenth place. Rahu was inimical there. From this, it is evident that all his attempts will prove futile and he will meet with death.
²⁵⁴ The planet Mars.
²⁵⁵ The planet Mercury. This portends that his adminstration will come to an end.
²⁵⁶ The dragon’s tail or descending node, in astronomy the ninth of the planets. The rising of a comet is an evil omen.
²⁵⁷ The name of the sacred lunar asterism containing three stars.