LXXIX. THE DESTRUCTION OF KESHI
Vaishampayana said:—Hearing the words of Andha ka, Kansa’s eyes were reddened with anger. Without giving vent to a single word he entered into his own house (1). Having their resolution thus frustrated, Yādavas, well-versed in Srutis, repaired to their respective habitations talking over the ill-conduct of Kansa (2).
Akrura too, as commanded, and desirous of seeing Krishna, set out for Mathura in an excellent car fleet like the mind (3). Many good signs appeared on Krishna’s limbs bespeaking of his union with a father-like relative (4). Before Akrura’s departure, Ugrasena’s son king Kansa sent an emissary to Keshi for destroying Krishna (4). Hearing the words of the messenger, the irrepressible Keshi, always oppressing the people, at once went to Vrindāvana and began to torture the Gopas (6), Feeding upon human flesh in anger that dreadful and wicked demon, in the shape of a horse, began to assail all greatly (7). Killing the cows and cow-herds, that irrepressible Dānava began to feed on beef of his own accord (8). Wherever in the forest the vicious-souled Dānava Keshi lived it was filled with the dead bodies of men and appeared like a cremation ground (9). He used to scratch the earth with his hoofs, weaken the trees with his velocity, leap up into the sky and trifle at the wind with his neighing (10). Thus shaking his manes and ranging in the forest, that highly proud, foolish and wicked demon, assuming the form of a horse, began to act there as desired by Kansa (11). Destroying the Gopas, that horse demon, of wicked deeds, made the forest empty (12). That wicked one so much vitiated the forest that the Gopas, who derive their sustenance through woods and the kine left it (13). With his mind worked up with pride he continually fed on human flesh so much so that the animals could not wend the forest roads (14).
Once during the day, following in anger the noise of men, that Daity, as if urged on by Destiny, arrived at the settlement of the milk-men (15). As soon as they saw him the Gopa-women, with their children, and the Gopas, setting up a cry, fled away to their master Krishna, the lord of the universe (16). Hearing the cries of the Gopas and of their women Krishna promised them safety and went out to meet Keshi (17). Keshi, too, of powerful course, expanding his eyes and teeth and raising up his neck, ran towards Krishna with a great sound (18). Seeing the horse-demon Keshi fall on him Govinda confronted him as a cloud approaches the moon (19). Beholding Krishna at that time approach Keshi, the Gopas, endued with human sense, said to him for his well-being (20):
"O child, O Krishna, do thou not all on a sudden approach this wretch of a horse, for thou art a boy and that one of evil ways is beyond the power of all (21). This highly powerful Dānava, peerless in battle, is born with Kansa, and is his life though ranging outward. He is a dread of the horses and soldiers, cannot be killed by any animal and the foremost of the sinful" (22–23).
Hearing these words given vent to by the Gopas, Madhusudana, the slayer of his enemies cherished a desire of fighting with Keshi (24). Thereupon turning reversely to the southern direction in anger that horse-demon began to break down the trees with his two feet (25). Then from his long mouth, the thick manes on his neck and those falling on his forehead like streams of water began to trickle down drops of perspiration begotten by anger (26). As the moon pours down dews in the sky during the winter so from his mouth came out loams produced by the strokes of reins (27). With neighings coming out of his mouth and foams sent out by him like dews, he, as if, O Bhārata, sprinkled Mādhava (28). Covered with yellowish dust resembling powdered Madhuka (panic seed) raised up by his horns Krishna’s locks became tawny (29). Trotting and leaping and riving the earth, Keshi, biting his teeth, ran towards Krishna (30). While engaged in fighting with Krishna, the powerful Dānava Keshi, the foremost of horses, struck him on the breast with his fore-feet, and wounded him, of unmitigated prowess, repeatedly with his hoofs (31–32). Thereupon in anger, with his sharpened teeth, forming the weapons of his dreadful mouth he bit the upper part of Vāsudeva’s arm (33). At that time fighting with Krishna, Keshi, with long manes, shone like the sun in sky united with clouds (34).
With his strength doubled by anger that powerful horse, with great motion, attempted to strike Krishna on the breast (35). Thereat, lengthening his arms, Krishna of great prowess, in anger caught hold of the mouth of that demon. (36). Keshi could not therefore eat up or break down his arms. On the other hand, his teeth being uprooted and broken down he began to vomit foamy blood (37). His lips were shattered, his jaws were smashed, and his eyes were disfigured. They came out all being disjointed (38). His jaws were broken and his eyes were filled with blood. Raising up his ears in anger and having his mind agitated he set forth many an exertion (39). Jumping up again and again with his legs, he discharged urine and excreta, his hairs were soaked with perspiration and feet grew motionless (40). Thereupon Krishna’s arm, thrown round Keshi’s head, shone like a cloud stricken with the rays of the half-moon after the termination of the rainy season (41). With his limbs wearied out Keshi too, while engaged in a conflict with Krishna, appeared like the declining and exhausted moon on the mount Meru in the dawn (42). His teeth, uprooted by Krishna’s hands, from his mouth fell down like white autumnal clouds shorn of water (43).
Thereupon when Keshi was greatly worn out with fatigue Krishna, stretching his hands a good deal, sundered him in twain (44). Thus smashed down by Krishna, the face of the Dānava Keshi became disfigured and he began to cry most plaintively (45). All his limbs were shaken and shattered and blood came out of his mouth. He appeared there, accordingly, disfigured like a mountain, with a half of it being chopped off (46). Thus smothered by Krishna’s hands and with his mouth expanded that highly dreadful Asura fell down like an elephant cut into two halves (47). The dreadful figure of Kehsi, mutilated by Krishna’s hand, appeared like a beast slain by Rudra, with trident in his hand (78). His body being sundered into two equal halves each portion bearing two legs, half of his back and tail, one eye and one nostril, remained on earth (49). Krishna’s arms too, wounded by Keshi’s teeth, shone like a growing palm tree in the forest scratched by an elephant’s tusks (50). Having, in this wise, slain Keshi in the battle-field and divided his body into two parts the lotus-eyed Krishna stood there smiling (51). Beholding Keshi slain, the Gopas and their women, with all their troubles and weariness gone, were greatly delighted (52). And welcoming the beautiful Dāmodara according to their respective position and age they honored him again and again with sweet words (53).
The Gopas said:—"O child, O Krishna, having slain the Daitya, assuming the form of a horse and ranging on earth—the thorn of people, thou hast performed an arduous work (54). On this vicious horse being slain by thee Vrindāvana is now full of auspiciousness and men, animals and birds are at ease (55). This vicious-minded one has destroyed many of our milk-men, cows fond of calves and villages (56). Perhaps divesting the worlds of men this sinful (demon) is about to bring about a universal dissolution for ranging himself at ease (57). O Krishna, what to speak of mortal men, even amongst the celestials, one, desirous of living, cannot stand before him (58)."
Thereupon the Brāhmana Nārada, disappearing from view in the sky, said "O Vishnu, O god, O Krishna, I am pleased (59). The arduous work, that you have performed by destroying Krishna, is in thy power and in that of the three-eyed Deity (Siva) amongst the celestials (60). O my child, my mind is devoted to thee, and therefore desirous of witnessing this combat between a man and a horse I have come here from the celestial region (61). O Govinda, beholding thy deeds as the destruction of Putanā &c., and this thy present feat I have been highly pleased (68). When this wicked-minded horse-demon Keshi used to increase his body, even Mahendra, the slayer of Bali, was stricken with fear (63). With thy outstretched hands thou hast sundered him. This death was ordained for him by Brahmā, the root of the universe (64). Listen now to my declaration, O Vishnu. Since thou hast slain Keshi, thou shalt pass by the name of Keshava in the world (65). May good betide thee, O Keshava, I shall soon depart. Thou hast many works still to accomplish and thou art capable of doing them. Do thou perform them therefore, without any delay (66). O god, thyself being engaged in another work, other deities, dependant on thy power, are sporting like men imitating thy feats (67). The time for the mighty deep of the Bharata war, the battle of the kings, who are about to repair to the celestial region, is near at hand (68). Because the kings will repair to the region of Sakra, houses are being built for them there, the etherial roads are being cleared off and the cars are being embellished with pennons (69). O Keshava, when Ugrasena’s son will be killed and thou wilt be in thy position this terrible and all-destroying war of kings will commence (70). O Mādhava, unparalleled are thy deeds; therefore at the time of the war the Pāndavas will seek refuge with thee and thou too shalt espouse their cause (71). When thou shalt be on the royal throne, undoubtedly the kings will renounce their most excellent and auspicious prosperity (72), O Krishna, O lord of the universe, thus I have communicated unto thee the intelligence of the gods living in the celestial region and of the universe. Although this history is recorded in Srutis it will become famous in the world (73). O lord, I have witnessed thy deeds and have seen thee. I now depart and shall return when Kansa will be slain" (74).
Saying this Nārada wended the etherial way. And hearing the words of Nārada, proficient in celestial music, the Gopas too, along with Krishna, repaired to Vraja (75–76).
LXXX. AKRURA GOES TO VRAJA
Vaishampayana said:—Thereupon when, the sun, with weakened rays, set, when in the evening crimson sky, the disc of the moon became tawny coloured, when the birds entered into their nests, when the fire was enkindled by the sacrificers, when the quarters were enshrouded a little with darkness, when in that delightful night of the spring, Sukas, Valakas and other birds fell asleep in the village of the milk-men, when the night-rangers, fond of meat, became delighted, when the delightful night of Indra Gopas, when the study of the Vedas is stopped, set in, when the hour for boiling milk—a necessary adjunct of an Agnihotra ceremony for the householders, appeared, when the hermits began to offer oblations to fire, when the cows came back, and having their calves bound (to stakes) at the time of yielding milk began to bellow, when the milk-men, with long ropes for binding cows, and setting up a noise, began to call their kine, by names and collect them, when fire was set to dried cow-dung by Gopas returned from the forest and having their shoulders bent down by the weight of woods, when after the termination of the day and with the beginning of night the moon rose and shone, when with the disappearance of the rays of the sun the day passed away and with the shining rays of the moon the night set in, when the sky grew effulgent like burning fire, Akrura, as if along with birds about to enter into their nests, arrived at Vraja in his car, with a view of communicating happy news of union with friends. Having entered there that giver of gifts frequently enquired after Keshava, Rohini’s son and Nanda Gopa (1-14).
Thereupon coming down from the chariot that highly powerful and liberal prince, resembling a Vasu, entered Nanda’s house (15). As soon as he entered the gate with his face full of joy and eyes full of tears he saw Krishna stationed at the milking-place in the midst of calves like a bull. Greatly delighted at seeing Krishna, the pious Akrura with heavy accents, said "Come to me, O Keshava." And beholding Vāsudeva, at the junction of boyhood and youth who lay on a fig-leaf at the time of the universal dissolution, and who assumed the form of a dwarf at the time of imposing on Bali, served by the prosperity of the three worlds, he praised him again and again and said within himself:—"This is the lotus-eyed Krishna of the size of a huge mountain, resembling an ocean overflowed with water and endued with the prowess of a lion and tiger. Irrepressible in battle he has the mystic mark of Srivatsa on his breast and his well-adorned arms are like a ground where the enemies are being killed (16-20). He is the incarnation of Vishnu under the guise of a milk-man who is the first worshipful of the universe and whose form is Upanishad. His hairs have stood erect (on seeing a votary) (21). His head, resembling an umbrella, is worthy of a crown, his ears of two most excellent Kundalas and his spacious breast of a neck-chain. And his two plump and long arms have increased his beauty (22-23). Clad in a yellow raiment, his body, looked after by a thousand of women can even cut Madana (Cupid) to the quick. He is the eternal Vishnu (24). The lord, whose two feet are the refuge of the earth, and which covered the three worlds, has himself descended on earth (25). His beautiful right hand is fit for holding the discus and his left hand is, as if, willing to hold a club (26). With his first foot²⁵⁸ he has descended on earth. And that foremost of the celestials is shining on earth (27).
"The Brāhmanas, conversant with the knowledge of future, have said that the Lord Gopāla will multiply the almost extinct Yadu race (28). As the torrents fill up the great ocean, so hundreds and thousands of Yadavas by his power will fill up their respective families (29). When the commander of the enemies will be slain the entire, eternal and prosperous universe will abide by his commands, as in the golden age (30). While on earth he will subjugate the entire world; and though not a king he will rule over all the crowned heads (31). As in the days of yore, vanquishing Bali with his three foot-steps he installed Purandara as the king of gods in the celestial region, so subjugating the three worlds with his two feet he will forsooth now install Ugrasena as the Lord Paramount (32-33). While Keshava, the Creator of ocean-like hostilities, who is well-versed in many lores regarding the kings, the Ancient Purusha, whom the Brāhmanas have hymned in the Vedas, has become desirous of living like a man, forsooth he will be an object of imitation to all the worlds (34–35). To-day with mantras I shall duly adore in my mind the divinity and the person of Vishnu (36). The Maharshis, endued with spiritual knowledge, know him as superhuman. That he has appeared amongst men and has become one of our kinsmen is undoubtedly superhuman (37). However holding a consultation with Krishna in the night, I shall, if he likes, take him and the Gopas to Mathurā" (38).
Beholding Krishna and thus recapitulating within himself thoughts pregnant with reasoning and high significance he entered into the court of Nanda Gopa (39).
²⁵⁸ In his true Brahma form devoid of all qualities. The four feet are Viswa, Taijasa, Prajna and Turya.
LXXXI. AKRURA DESCRIBES TO HIM THE MISERIES OF HIS PARENTS
Vaishampayana said:—That giver of liberal gifts, having entered Nanda’s house with Keshava and collected all the elderly milk-men, said delightedly to Krishna and Rohini’s son "O my sons, early in the morning to-morrow, we will all repair to Mathurā (1–2). Under Kansa’s command, the Gopa inhabitants of Vraja, with their family and annual tributes, are to go there (3). Kansa is celebrating there a prosperous bow-sacrifice.
"You will all witness it and be united with your kinsmen (4). O my sons, your father Vasudeva is overwhelmed with sorrow consequent upon the destruction of his sons. You will be united with him there (5). O Krishna, he has grown old and all his limbs have become lean on account of decrepitude. And he is being always oppressed by Kansa of sinful designs (6). Out of Kansa’s fear and your absence his mind is always burning in anxiety (7). O Govinda, you will also see the sorrowful and goddess-like Devaki. Her breast has not been handled by her sons and she is growing lean out of grief for her sons. She is anxious to see you. And stricken with the sorrow of separation she is there like a cow without her calf (8–9). Like unto the moon possessed by Rāhu her eyes have run into their sockets and clad in a soiled raiment she is poorly spending her days (10). O Krishna, that ascetic lady is being exhausted with your sorrow. She is anxious to see you. And the desire for your return is reigning supreme in her mind (11). O lord, being separated from thee from thy very infancy she could not listen to thy child-like talks nor could she see the beauty of thy moon-like countenance (12). If by giving birth to thee Devaki is to repent thus what necessity had she then of a son? It would have been better for her not to have any offspring (13). Women, having no children, are subject to one grief only—but there is no end of their miseries, if they, on having offspring, have not their ends accomplished and fie on such sons (14). O Mādhava, thou art the saviour of even thy enemies, art gifted with prowess like unto that of Indra and art endued with matchless accomplishments. She does not desire such a grief whose son thou art (15). Although aged thy parents are now serving another man and Kansa, of a sinful mind, is now insulting them on thy account (16). If like unto earth who holds thee Devaki deserves thy respect it behoves thee to save that goddess sunk into the water of sorrow (17). O Krishna, subjecting old Vasudeva, ever fond of his son and used to luxuries, to sorrow consequent upon the separation of his sons what religious merit wilt thou acquire (18)? O Mādhava, as thou didst vanquish the wicked Nāga Kalya in the lake of Yamunā, as thou didst uproot the mount Govardhana for the behoof of the cows, destroy the powerful Arishtha elated with pride, kill the wicked-minded Keshi ever intent upon killing others so do thou now make such an exertion with great care for saving thy aged parents overwhelmed with grief that thou mayst acquire piety (19–21). Those, who saw thy father insulted in the court of Kansa, are all, laden with sorrow, continually shedding tears (22). Brought under the control of Kansa thy mother is suffering diverse miseries as the destruction of her sons (23). A son, born of his parents, should satisfy all the debts due by him as laid down in the scriptures (24). O sinless Krishna, if dost thou show this favour towards thy parants they will cast off their grief and thou shalt too satisfy thy duty" (25).
Vaishampāyana said:—The powerful Krishna knew everything so without taking any offence at the words of the liberal prince he said "So be it" (26). Hearing the words of Akrura, all the Gopas, headed by Nanda, desired to follow the orders of Kansa (27). Determined upon going to Mathurā the elderly Gopa inhabitants of Vraja dressed themselves. And arranging their presents they all proceeded along (28). Desiring of offering tributes unto Kansa, the heads of the various Gopa clans arranged according to their herds and quality, buffaloes and bull, curd, milk and clarified butter. And with these their tributes they all set out (29–30). Conversing with Krishna and Rohini’s son Akrura spent the night without sleep (31). Thereupon in the dawn resonant with the notes of the birds and after the termination of the night all the rays of the moon were withdrawn. All the luminous bodies disappeared from the welkin covered with the rays of the sun. The earth was soaked with drops of dews driven by the morning breeze. The fading stars fell asleep on their beds of sky and were shorn of lustre. Thus did the night disappear and the sun rose. As if seeing the increasing body of the sun, the moon, of cool rays, withdrew his own form in shame. Thereupon the outskirts of Vraja were filled with cows, the churning vessels were setting up a sound, the young ones were bound down with ropes and the high-ways of Vraja were filled with Gopas. At that time placing on carts their vessels filled with various materials and themselves also getting on them the Gopas set out speedily (32–33).
Thereupon Krishna, Rohini’s son, and Akrura, the giver of liberal presents proceeded on chariots like three Patriarchs (39). When they reached the bank of Yamunā Akrura said to Krishna:—"Stop the carriage here and look after the horses (40). Offer with care barley to the horses in the vessel that is on the car and wait for me for a moment (41). Ananta, the king of serpents and the protector of all the worlds, is the lord of the universe. Therefore going to the river Yamunā, I shall, with celestial mantras, worship him (42). When I shall bow unto that mystic lord Ananta, clad in blue a apparel, having an auspicious crown and a thousand heads, nectarine poison will come out of the mouth of that god and I shall drink it like unto the celestials drinking ambrosia (43–44). For the peace of the serpents Shesha will convene a meeting and let me behold that king of serpents endued with prosperity and the very abode of auspiciousness (45). As long as I do not come back from the lake of the king of serpents you both wait here for me" (46).
Hearing this Krishna was pleased and said "Go but do not delay; for without you, we shall not be able to wait here" (47).
Thereupon sinking into the lake of Yamunā the liberal prince saw the region of Nāgas in Rasātala like unto this world (48). He saw there the thousand-headed Deity Ananta having a golden ball for his insignia. In his hand was a plough-share and by his belly was a mace (49). He was of yellow hue and was seated on a yellow seat. He was clad in a dark-blue raiment and on his ear was shining a Kundala resembling the bud of a lotus. And his lotus-like eye-lids were closed (50). That serpent was embellished with two Swastikas²⁵⁹ and he was seated at ease on a beautiful white seat made by his own body (51). His breast was adorned with a garland of golden lotuses and his head was decked with a golden tiara bent a little towards left (52). The body, resembling a white cloud of that large-armed king of serpents the slayer of his enemies, was besmeared with crimson-colour ed sandal and adorned with lotus garlands. The four quarters were filled with the lustre (of his person) (53). Vasuki and other leading serpents were worshipping their only king, the powerful Sesha, master of one all spreading ocean (54). The two Nāgas, Kamvala and Ashwatara, by name, were fanning with chowries that king of Nāgas, seated on a throne of righteousness (55). The Pannaga king Vāsuki, encircled by his serpent ministers, headed by Karkotaka, was shining near him (56). With celestial and golden jars covered with lotuses other leading Nagas were sprinkling that king already bathed in one sheet of water (57). He saw there the dark blue hued Vishnu²⁶⁰ clad in a yellow raiment and bearing the mystic mark of Srivatsa, seated at ease on the lap of that king of serpents (58). Another powerful celestial form, resembling Sankarshana, gifted with the beauty of the moon, was seated there without any seat (59). That giver of presents was about to address a few words to Krishna there but his power of speech was suppressed by his (Krishna’s) prowess (60).
Beholding such eternal and divine prosperity in the serpents that giver of liberal presents was filled with surprise. And coming to the bank from the water he saw Rama and Krishna of wonderful forms seated on the car and looking towards each other (61-62). Seeing this Akrura, again out of curiosity, plunged into the lake and saw that the king of gods, Ananta, having a white face and clad in a blue raiment, was being worshipped as before; and that the powerful Krishna too was seated on the lap of that thousand-headed king of serpents and being worshipped as before (63–64). Then again coming out all on a sudden and reciting in his mind that mantra he went to the car by the same way by which he had come (65). Thereupon Krishna delightedly said to Akrura who was before him:—"What did you see of the Nāga region situate in this Bhagavat lake? I think you have seen something wonderful for you waited for a long time in the lake and your mind too has been agitated (66-67)."
Hearing the words of Krishna Akrura replied:—"O Krishna, what wonder is there in the entire world, mobile and immobile, which can be accomplished without thee (68)? The wonder which I saw there, although rare on earth, I am seeing here and enjoying delight. O Krishna, I am united with the wonder incarnate in the world and therefore do not like to see a greater wonder than this. O lord, let us go to the city of king Kansa before the sun sets (69–71)."
²⁵⁹ A kind of mystical figure the inscription of which on any person or thing is generally considered to be lucky. The Sesha Naga was the couch of Vishnu on whose thousand hoods he lay asleep.
²⁶⁰ The Vaishnava writers have variously interpreted this incident. According to them the anecdote is that when Vasudeva was carrying Krishna he slipped off his hand and fell into the water. He however at once picked up the boy. But this time Krishna did not come but Vishnu in Krishna form. When Akrura went to bathe in the Yamuna Krishna came out and went to Mathura while Vishnu lived in Gokula.
LXXXII. KRISHNA’S ARRIVAL
Vaishampayana said:—Thereupon yoking (the horses to the) car and ascending thereon the liberal giver Akrura set out with Krishna and Sangkarshana and reached the charming city of Mathurā protected by Kansa. And before evening when the sun was in its crimson colour he entered that beautiful city (1-2).
Taking the heroic Krishna and Sangkarshana of beautiful colour first to his own house the intelligent giver of liberal presents, effulgent like the sun, said to them:—
"O sire, for the present you are to relinquish the desire of going to Vasudeva’s house (3-4). For you, your old father is being day and night chiden by Kansa. So you should not wait here long (5). You should do such a good and pleasant work on his behalf that your father may attain to happiness (6)."
Hearing this Krishna said:—"If you like O pious (Akrura) we, while visiting Mathura and her highways, will enter unperceived into Kansa’s house (7)."
Vaishampāyana said:—Bowing unto Krishna in his mind Akrura too, with a delighted mind, went to Kansa (8). Thus instructed those two heroes went on visiting all the high-ways like two elephants let free from their posts and desirous of fighting (9). Seeing a washer-man on the way they asked of him beautiful clothes (10). The washer man replied to them, saying "Who are you? Out of ignorance you have been fearlessly wanting the robes of the king. It seems you are rangers of the forest (11). I dye, as he desires, all the clothes of the king Kansa which he gets from various countries (12). Methinks, born in a forest you have grown up with the deer. Otherwise why do long for and pray for the various dyed clothes (13). You are stupid and of inferior intellect, or else why do you desire for king’s clothes. Perhaps giving up all hopes of your life you have come here (14)."
Destiny was against that stupid washer-man of feeble understanding and therefore he discharged such poisonous words. Krishna grew offended with him and struck him on the head with his fist strong as the thunder-bolt. With his head sundered he fell down lifeless on earth (15-16). Thereupon the wives of that washer-man, bewailing for their dead husband indignantly and with dishevelled hairs, soon approached Kansa’s house (17).
Like two elephants attracted by smell those two sweet speeched brothers went to a shop for garlands (18). There lived a wealthy, sweet-speeched and good-looking garland dealer by name Gunaka. He had a large stock of garlands (19). Desirous of having garlands Krishna, with sweet words and without any hesitation, said to the shop-keeper "Give me some garlands (20)." Hearing this the garland-dealer was pleased and conferred upon those two beautiful brothers a number of garlands and said "These are all yours (21)." Being pleased Krishna conferred upon Gunaka a boon saying "O gentle one, the goddess of prosperity, who is my dependant, shall always live by you with profuse riches (22)." With his head bending low and touching the feet of Krishna that garland-dealer patiently accepted the boon (23). Then thinking "They are Yakshas," the garland-dealer, stricken with great fear, did not give any reply (24).
Thereupon again going to the high-way the two sons of Vasudeva espied Kuvjā with pastes in her hands (25). Seeing her Krishna said:—"O lotus-eyed Kuvjā, tell me quickly for whom you are carrying these unguents" (26). Hearing this Kuvjā, going obliquely like a lightning, with delightful eyes and smiles said to the lotus-eyed Krishna in words grave as the clouds (27). "May you fare-well. I was going to the king’s bath-room. I am waiting here because you are a darling of my heart; come and accept this unguent. O you of lotus-eyes, of you of a beautiful face, seeing you I am filled with surprise (28–29). O gentle one, whence have you come that you do not know me. I am a favourite of the king and engaged in the work of smearing his body" (30).
Krishna then replied to Kuvjā who stood there smiling: "Give us unguents befitting our body (31). O you of a beautiful face, we are wrestlers who travel over the countries. We have come here at present to see this happy and prosperous kingdom and to witness this bow-sacrifice (32)". She said to Krishna "No sooner I have seen you than you have become my favourite. Without any hesitation accept this unguent becoming a king (33)." Thereupon besmearing their beautiful persons with unguents those two brothers shone like two bulls covered all over their body with the mud of Yamuna (34). Thereupon Krishna, conversant with the art of arranging for sports, softly touched the haunch of Kuvjā with his fingers (35). Knowing her haunch (thus) broken, the beautiful and sweet smiling Kuvjā, like unto a straight creeper, said with love to Krishna displaying her gestures and laughing aloud "Where wilt thou go? Wait here, requested by me. Take me (36–37)." The eternal Krishna and Rāma had a knowledge of Kuvjā’s accomplishments and therefore looking at each other they began to laugh striking their palms (38). Thereupon smiling a little Krishna sent away Kuvjā who was stricken with desire. Thus liberated from Kuvjā’s (grasp) they set out for the court (39).
Thereupon those two brothers, dressed like milk-men and brought up in Vraja, entered the palace without betraying the designs they had at heart by the gestures of their faces (40). Like two proud lions, born in the Himalaya forests, those two boys, unnoticed, reached the house of bows (41). Desirous of seeing that bow embellished with celebrity those two heroes said to the keeper of the house of weapons (42). "O keeper of Kansa’s bows, hear our words. O gentle one, where is that bow for which this sacrifice is being celebrated (43)? If you like, show us that celebrated bow." He then showed them the bow resembling a pillar, to which even the gods headed by Vāsava cannot set a string and which cannot be broken down. The powerful Krishna took it up with his hand (44–45). Taking up with his hand with a delighted mind that bow worshipped of the Daityas the powerful lotus-eyed Krishna stretched and bent it continually. Bent with force by Krishna that celebrated bow, resembling a serpent, broke in twain. Having thus broken that best of bows, the quick-coursing youth Vāsudeva issued out of that room along with Sangkarshana (46-48). At that time all the quarters were filled with the sound of the snapping of the bow resembling that of the wind and the entire inner appartment shook at it (49). Thereupon terrified the guard, coming out of the room of weapons, speedily approached the king and breathing like a crow said—"Hear, I shall relate what wonderful incident, like unto the dissolution of the world, has taken place in the house of bows. Two heroic men, capable of assuming forms at will and resembling the sons of gods, clad in blue and and yellow raiments and besmeared with such unguents, at once entered into the inner appartment unnoticed by men. The effulgence of their body is like new fire and their locks are adorned with spreading tufts of hair (50–53). They were adorned with beautiful raiments and garlands. Those two gentle heroes, as if at once came, down from the sky and stationed themselves in the bow-room. I have seen this myself distinctly (54). Of them the lotus-eyed and dark hued hero, who wore yellow apparel and garlands, took up that best of bows which even the gods cannot (55), O king, although a boy, he easily and speedily with force stringed and bent that huge iron bow (56). When that large armed hero drew that bow without arrows with a great sound it broke into two pieces in its middle (57). With the sound of the snapping of that bow the sun was shorn of its effulgence, the earth was agitated and the sky was as if displaced (58). O you, a terror of your enemies, beholding this great super-human deed I am filled with surprise and in fear come have to communicate to you this news. Of those two heroes of unmitigated prowess, one is like the mount Kailāsa and the other is like a mountain of collyrium in hue. I do not know who they are. As an elephant breaks down a pillar so that hero, of great prowess, shattered that precious bow in twain and went away speedily like air with his companion. I do not know who he is, O king" (59–61). Kansa knew everything from before, so hearing of the breaking of the bow he did not say any thing. Dismissing the guard he entered into his most excellent room (62).
LXXXIII. ARRANGEMENTS FOR THE MATCH
Vaishampayana said:—Meditating on the incident of the breaking of the bow Kansa, of Bhoja race, was greatly stricken with grief and absent-mindedness (1). He began to think:—"How could a boy fearlessly break down an iron bow guarded by men and go out (2). None can withstand destiny by manliness for now, as predicted by Nārada, that has come to pass for which out of fear I perpetrated a dreadful and highly censurable deed and destroyed the six heroic sons of Devaki" (3-4).
Thus thinking and issuing out of his own apartment the king went to the arena for examining the platforms (5). This hall was constructed by clever artizans, abounded in well fixed platforms and was adorned with turrets consisting of beautiful rooms. It had a spacious courtyard and a number of pillars of the same size. It was bedecked on all sides with strong tusks of elephants and with spacious, high and royal seats. It had many passages, could carry the burden of many men and was filled with altars. Beholding this spacious well-built, and strong arena that intelligent best of kings issued the mandate "(tomorrow) the bow sacrifice will take place. Let the platforms, turrets and passages be embellished with garlands, flags and covers and be sweet-scented (6-11). Let the enclosures be adorned with bells, covers and becoming edibles and place there profuse cow-dung (12). Let excellent golden jars full of water be placed in due order (13). Let jars full of edibles and scents be placed and invite all those who are clever judges of warfare and the citizens (14). Issue my mandate to the wrestlers and visitors and let beautifully decked and enclosed platforms be set apart (15)." Issuing this command regarding the arrangement of the party Kansa left the arena for his own appartment (16).
Having entered his own room Kansa sent for Chānura and Mushthika the two wrestlers of unequalled strength (17). Following Kansa’s order those two highly powerful energetic and large armed wrestlers entered his room with a delighted heart (18). Beholding those two world-renowned wrestlers before him king Kansa addressed to them the following words pregnant with propriety (19). "You are both my heroic wrestlers well-known (in the world). You are worthy particularly of good treatment and therefore I always regard you (20). If you remember the honors I have showered upon you then engage in a great work with your energy on my behalf (21). Forsooth, fighting in the arena with those two forest-ranging cow-herd boys Krishna and Sangkarshana who have grown in Vraja for me you will be able to throw them on earth and kill them (22–23). You will be perfectly careful in killing them; do not disregard them as boys of fickle nature (24). If those two boys are killed in battle in the arena I shall meet with well-being both in present and future (25)."
Hearing these affectionate words of the king the wrestlers Chānura and Mushthika, mad after fight, delightedly replied (26):—"If those two helpless boys, the very sin of the Gopas, come before us know them as already slain and existing in the shape of ghosts (27). On our being worked up with anger if those two forest-rangers, enveloped in calamities, withstand us, we will destroy them in your very presence (28)." Giving vent to these poisonous words and commanded by king Kansa those two foremost of wrestlers Chānura and Mushthika returned to their own habitations (29).
Thereupon Kansa said to his elephant-trainer Mahāmātra:—"Keep at the gate of the arena the fickle-natured and powerful elephant Kuvalayapida, the oppressor of other elephants, whose temples are soaked with temporal juice, eyes are always inebriate and who is always angry with men (30–31). When the mean forest-ranging sons, of Vasudeva, will come do you so drive that elephant at them that they might at once be deprived of their lives (32). If by you, through that elephant-chief those two irrepressible Gopas are killed in the arena my eyes will derive pleasure from seeing you (33). Beholding them slain, Vasudeva, with his root cut off and helpless, will meet with destruction along with his wife (34). Beholding Krishna thrown down all the stupid Yādavas will give up hope and be slain (35). Having myself slain those two cow-herd boys through the wrestlers or the elephant I shall divest the city of Mathurā of all the Yādavas and live here happily (36). I have forsaken my father because he belongs to the Yadu race and I do now forsake the remaining Yādavas devoted to Krishna (37). Verily as said by Nārada I am not begotten by Ugrasena a man of feeble energy who hankers after a son (38)."
Mahamatra said:—"How did the celestial saint Nārada describe the wonderful story related by thee, O king, O thou, the slayer of thy enemies (39). O king, how couldst thou take thy birth from any other person save thy father Ugrasena? How could thy mother perpetrate such an abominable deed which even the ordinary women cannot? O great king, curious I am to listen to all these in detail (40—41)."
Kansa said:—Hear, if you are so anxious, I shall describe what the powerful sage Nārada, the foremost of Brāhmanas said (42). Once on a time came to me from Indra’s palace his friend the immortal, learned and celestial sage Nārada. He was clad in an apparel white as the rays of the moon, wore matted locks, had an antelope skin thrown round his neck, a rough sacred thread, a staff and a pitcher in his hands. He used to recite the four Vedas, was proficient in the art of music and traversed the Brahma region like his second-self (43–45). Beholding the arrival of the sage and adoring him duly with arghya, water to wash his feet and a seat I took him to my house and made him seated (46). Seated at ease that foremost of divine sages Nārada, always intent on meditating upon soul, enquired after my well-being and said with a delighted mind (47).
Narada said:—"O hero, I have been worshipped by you with rites sanctioned by Holy Writs. Listen now to a word of mine and accept it (48). I had repaired to the golden mountain Meru, the abode of the gods. On the summit of that mountain Sumeru a meeting of the gods was held. I heard them hold counsels regarding the highly dreadful destruction of yourself along with all your followers (49-50). I heard there, that the eighth son of Devaki, Vishnu, worshipped of all, would bring about Kansa’s death (51). He is all in all of the gods, the support of the celestial region, the great mystery of the gods. He will be your Death (52). O king, one should not disregard his enemy, even he may be weak or his own kinsman. Be careful to put Devaki’s children to death (53). O you of great power, Ugrasena is not your father. The energetic and dreadful Drumila, the king of Soubha,²⁶¹ is your father (54)." Hearing his words I was filled with anger a little and accosted him again saying "O Brahman, how could Dānava Drumila become my father (55)? How could he know my mother, O Vipra? I wish to hear all this at length, O great ascetic (56)."
Narada said:—"O king, listen, I shall truly relate how your mother was united with Drumila (57). Once on a time your mother, during her menses, went out of curiosity to see the mountain Suyāman along with her female companions. She was ranging in the beautiful summits of the mountain abounding in charming trees and table-lands, and in the caves and on the banks of the rivers (58–59). Hearing again and again the lust-exciting words, sweet as the songs of the Kinnaras, pleasant to the ears; and echoing on all sides, the notes of the peacocks and other birds her mind was worked up with desire the usual habit of women (60–61). In the meantime there blew the wind carrying the fragrance of flowers of the forest that awakes Manmatha (the god of love) (62). Driven by the wind the Kadamva flowers, closed by continual showers and adorned with black bees, began to pour down fragrance profusely (63). With the downpour of flowers and filaments the Neepa trees shone there like lamps (64). Covered with new grass and adorned with Indragopa insects the earth appeared to have her menstrual flow, like a youthful damsel (65). At that time, O Kansa, as if you urged on by destiny the beautiful Dānava Drumila, capable of coursing at-will, the king of Soubha, came there by the etherial way in a quick-coursing car, going everywhere at will, and effulgent like the new sun, to see mount Suyāmana. Reaching that foremost of mountains, descending from his car, and keeping his chariot, that is capable of destroying other cars, in the garden on the mountain he began to walk on the summit along with his charioteer (66–69). They saw there many forests and gardens endued with characteristics of various seasons and resembling the celestial garden of Nandana, various jewels of golden, silvery and collyrium-like hues, summits covered with diverse mineral substances, various trees adorned with many sorts of fruits and flowers, filled with the fragrance of flowers and resorted to by various creatures and birds of diverse species, various places abounding in herbs and Rishis of accomplished piety, numberless Vidyadharas, Kimpurushas, Vānaras, Rakshasas, lions, tigers, boars, buffaloes, Sarabhas, Shalas, Srimaras, Mahasatwas, elephants and Yakshas as they walked over that best of mountains (70-75).
"Thereupon from distance Drumila, the king of Daityas, saw your mother, as if the daughter of a god, culling flowers from the trees and sporting with her companions (76). Beholding from a distance that goddess of a beautiful hip encircled by her companions the king of Soubha, filled with surprise, said to his charioteer (77).
"’Who is this beautiful, high-minded and accomplished damsel having the eyes of a roe who is ranging at the outskirt of the forest? (78). Is she Madana’s Rati, Indra’s Sachi or Tilottamā? Or is she Aila’s daughter Urvashi, the jem of a woman who came out riving the thighs of Nārāyana (79)? When converting the mount Mandāra into a churning rod the gods and Asuras, unitedly, churned the ocean of milk for ambrosia the goddess Sree, the root of the world, arose therefrom and adorned the lap of Nārāyana. Is she the beautiful Sree (80–81)? Who is she, who, walking in the midst of that bevy of ladies, is lighting up the forest with her beauty like into a lightning, attached to dark clouds, shining up all the quarters (82). I am beside myself at seeing this highly beautiful damsel of defect-less limbs and moon-like countenance and all my senses have become agitated (83). My mind is highly worked up with lust. The holder of the flowery bow²⁶² is wounding greatly my body with flowery shafts (84). Like a ruthless wight he is cutting my heart and consuming it with five arrows and my lust is increasing like fire sprinkled with clarified butter. What work shall I undertake to-day to pacify this fire of lust (85)? On undertaking what will this beautiful damsel worship me?’
"Thinking thus for a long time Dānava Drumila could not attain to patience and again said to his charioteer:—’Wait here for a moment, O sinless one. I shall myself go and see whose wife she is (86–87). Therefore wait here till my return.’ Hearing his words the charioteer said ’So be it (88).’
"Saying this to his charioteer and rinsing his mouth that powerful king of Dānavas, bent on going there, engaged in meditation and thought (89). Meditating for a moment he, by this knowledge, came to know that she was Ugrasena’s wife and was highly pleased (90). Changing his form and assuming that of Ugrasena that large-armed king of Dānavas proceeded smilingly (91). O Kansa, thus proceeding gradually with smiles in his Ugrasena form that powerful (Dānava) caught hold of your mother and ravished her (92), On account of her exuberance of feelings that lady, devoted heart and soul to her husband, was united with her. Then perceiving the heaviness of his touch, she was filled with fear (93). Then rising up and terrified she said to him:—’Forsooth thou art not my husband. Who art thou that hast polluted me with thy impure conduct (94). By thee of mean habits, assuming the form of my husband, my vow, of devotion to one husband, has been spoliated (95). Alas, being enraged with me what will my kinsmen say to me who have brought disgrace on my family. And forsaken and censured by my husband’s relatives where shall I live (96)? O thou born in a degraded race, thou art passionate and shorn of patience. Fie on thee! While thou hast begun to ravish other’s wives, thou art not worthy of confidence and your lease of life has run out (97).’
"While the lady thus remonstrated with him that Dānava, filled with anger, said:—’I am Drumila, the king Soubha (98). O stupid woman vaunting of learning, being under the protection of a human husband subject to mean death, why art thou censuring me (99). O thou proud of thy womanly honour, eternal is not the understanding of a woman and therefore they are not (by coming in contact with a person like myself) visited by the sin of incontinence²⁶³ (100). I have heard that by going astray many women have given birth to sons of unlimited prowess like unto the gods (101). Thou art a most chaste and devoted wife amongst women, and therefore art remonstrating with me, although I am sinless, and saying whatever thou dost like (102). O excellent woman, because thou hast addressed me as Kastham (who art thou) therefore thou shalt give birth to a son by name Kansa the destroyer of his enemies (103).’
"Hearing these words the queen was filled with anger and speaking ill of his boon she again, with a heart aching, said to that impudent Dānava (104). ’Fie on thy conduct, O highly wicked one. Thou art speaking against all women. But there are many amongst them who are chaste and many who are unchaste (105). O wretch of thy race, by Arundhati and other chaste ladies, of whom we hear, all these creatures and worlds are being upheld (106). I do not like the son that thou, hast given me—the destroyer of my vow. Hear what I say about it (107). O vile creature, the eternal Purusha, who will be born in the family of my husband, will be the destroyer of thyself and of the son given by thee (108).’
"Thus addressed and ascending the most excellent car of unobstructed course Drumila went away by the etherial way (109). And on that very day your mother too went to her city with a poor heart."
Having said this to me the divine Nārada, the foremost of sages burning in his ascetic energy like the very fire, playing on his flute of seven notes and singing, set out for the Brahma region to meet the Grand-Father. O Mahāmātra, you have listened to the words given vent to by me (110-112), Truth has been spoken out by the intelligent Nārada conversant with the knowledge of present, past and future. In strength, energy, humility, stature, heroism, manliness, truth, and liberality no man is like me (113-114). Seeing all these (accomplishments) in me I placed confidence in his words. O elephant-trainer, I am a Kshetraja²⁶⁴ son of Ugrasena (115). If both my parents forsake, I shall be on the royal throne by my own power. I have been hated by them both and especially by my kinsmen (116). Having slain, through the elephant, first these two sinful cowherd boys I shall afterwards kill all the Yādavas belonging to Krishua’s party (117). Riding your elephant with goads, swords and Tomaras, do you wait, O Mahāmātra, at the gate of the arena. Do not tarry (118).
²⁶¹ The city of Harishchandra suspended in mid-air.
²⁶² This refers to Madana (Cupid). He is represented to carry a flowery bow and flowery shafts.
²⁶³ The purport is that women are mortal and so by living with immortals on immoral terms they commit no sin as they do when they mix with men.
²⁶⁴ Lit: produced in a field, born of the wife. A son, the offspring of the wife by a kinsman or person duly appointed to procreate issue to the husband. This is one of the twelve kinds of issue acknowledged by the old Hindu Law.
LXXXIV. A DESCRIPTION OF THE ARENA
Vaishampayana said:—Upon the following day the ampitheatre was filled by the citizens anxious to behold the great game (1). The place of assembly was supported by octagonal painted pillars, fitted up with terraces, doors and bolts, with windows circular or crescent; shaped and accomodated with seats with cushions; and it shone like the ocean whilst large clouds hang upon it, with spacious substantial pavillions fitted up for the sight of the combat; open to the front but screened with beautiful and fine curtains, crowned with festoons of flowers and glistening with radiance, like autumnal clouds. The pavillions of the different companies and corporations, vast as mountains, were decorated with banners, bearing upon them the implements and emblems of the several crafts. The chambers of the inhabitants of the inner apartments shone near at hand, bright with gold and painting and net-work of gems: they were richly decorated with precious stones, were enclosed below with costly hangings and ornamented above with spires and banners and looked like mountains spreading their rays in the sky; while the rays of light reflected from the valuable jewels were blended with the waving of white chowries and the musical tinkling of female ornaments. The separate pavilions of the courtesans were graced by lovely women attired in the most splendid dresses and emulated the radiance of the cars of the gods. In the place of assembly there were excellent seats, couches made of gold and hangings of various colours, intermixed with bunches of flowers; and there were golden vases of water and handsome places for refreshment, filled with fruits of various kinds and cooling juices, sherbets fit for drinking. And there were many other stages and platforms constructed of strong timber; and hangings by hundreds and thousands were displayed; and upon the tops of the houses, chambers, fitted up with delicate jealousies through which the women might behold the sports, appeared like swans flying through the air. In front stood the pavilion of Kansha surpassing all the rest in splendour looking like mount Meru in radiance; its sides, its columns being covered with furnished gold; fastened with coloured cords and every way worthy the presence of a king (2-15).
Having ordered ’Let the elephant Kuvalyapida wait at the gate’ the king Kansa entered the arena abounding in men hailing from various countries, echoing with their noise, shaking and radiant like a huge ocean (16-17). With two white chowries on his two sides, with two pieces of white raiment on his body and a white turban on his head he shone like the moon of white rays on the white summit of the white mountain (18). When that intelligent king was seated at ease on his throne, the citizens, beholding his matchless beauty, exclaimed shouts of victory (19).
Thereupon entering the arena, the powerful wrestlers, with loose garments, took ground on three sides (20). Afterwards accompanied by the sound of trumpets and the slapping of the arms the two sons of Vasudeva, with delighted minds, arrived at the gate of the arena (21). As soon as they entered there quickly those two sons of Vasudeva, of beautiful faces, were obstructed by that mad elephant moving hither and thither (22). Driven again and again that wicked elephant, folding up its trunk, attempted to destroy Rama and Krishna (23). Thereupon terrorized by the elephant, Krishna, smiling and speaking ill of the intention of the wicked-minded Kansa, said:—"While Kansa is desirous of killing me through this elephant forsooth he is eager to repair to the abode of Yama" (24-25).
Thereupon when that elephant, roaring like a cloud, neared him, the powerful Govinda, leaping up, slapped his arms (26). Roaring like a lion and slapping his arms, he, stationed before the elephant, took its trunk covered with water, on his breast (27). Sometimes he went between his two tusks and again between his two legs and thus agitated him as does wind the ocean (28). Then coming out of the top of his trunk and tusks and of his legs Vasudeva drew his tail and put it into the ground (29). Thereat that huge-bodied best of elephants became bewildered and could not slay Krishna. And with his body, as if grinded, he began to roar there (30). Then touching the earth with his two knees and assailing the surface the earth with his tusks he began to discharge must²⁶⁵ in anger like a cloud in the rains (31). Thus sporting with that elephant under the pretext of a childish freak Krishna, in order to kill Kansa, desired to destroy him soon (32). Thereupon placing his foot on his lower lip he, with his two hands, uprooted his tusks and struck him therewith (33). Assailed with the strokes of his own thunder-like tusks the elephant passed urine and excreta with a great sound (34). Profuse blood came out of the temples of that elephant whose limbs were mutilated by Krishna and whose mind was stricken with sorrow (35). As Vinatā’s son (Garuda) draws a serpent lying with its half on the face of a mountain so the holder of plough-share (Baladeva) began to drag him with force by the tail (36). Thus striking the elephant with the tusks, Krishna, with one stroke, hurt the elephant-driver by name Ulvana (37). Then setting up a terribly plaintive roar, that huge elephant, with his tusks broken, fell down along with Mahāmātra like fire thrown down by thunder bolt (38). Thereupon taking up a Torana and other weapons those two foremost of men, Rāma and Krishna, dreadful in battle, destroyed the guards protecting the rear of the elephant (39). Having slain them when those two Mādhavas, adorned with wild garlands, entered the arena all the Vrishnis, Andhakas and Bhojas took them for two Ashinis coming down, of their own accord, from the celestial region. With their leonine roars, shouts of joy, slapping of arms and striking of palms they pleased all the people there (40-41). O descendant of Bharata, beholding them and the attachment and joy of the citizens the vain Kansa was filled with sorrow (42). Having thus slain the roaring elephant the lotus-eyed Krishna, along with his elder brother, arrived at the ocean-like arena (43).
²⁶⁵ It is a Persian word for Mada which means a juice that exudes from the temples of a rutting elephant.
LXXXV. TRIAL OF ARMS
Vaishampayana said:—Shaking the earth with the sound of the slapping of his arms Krishna, the lotus-eyed son of Devaki, entered the arena, with his elder brother before him. His raiment was being shaken by the wind, his body was wounded with the tusks of the elephant and his limbs were covered with must and blood; he was bounding like a lion and entered there quickly like a cloud for bringing about the destruction of Kansa. He was very careful to find out the defects and his beautiful arms were adorned with the tusks of the elephant. Beholding him thus enter with great force the face of Ugrasena’s son grew pale and he began to eye them in anger (1–4). With the tusks in his hand Keshava shone there like a mountain of one summit stricken with the image of the half-moon (5). While he ranged by leaps and bounds, that ocean-like arena shone there filled with the echoes of the crowd (6).
Thereupon with his eyes reddened in anger the highly wrathful Kansa ordered the greatly powerful Chānura to fight with Krishna (7). He ordered the powerful wrestlers Andhra, Nikriti and Mushthika, resembling so many mountains, to engage with Balarāma (8). Chānura had already been ordered by Kansa to fight with Krishna carefully. And again commanded thus, he, with his eyes reddened with ire, went forward to fight like a cloud surcharged with water (9-10). Afterwards when the royal mandate "Be all silent" was announced on all sides and the entire crowd was hushed into silence the Yādavas, assembled together, said (11): "This trial at arms was first introduced by the Creator as one in which no weapons should be used, in which skill and strength are necessary, in which there should be judges and no cowards should take part (12). In it (the parties) should await the appointed hour and remove their toil with water. It is also laid down that wrestlers should besmear their body with cow-dung (13). In it one standing should fight with another such, one lying on the ground should engage with another such; in whatever condition one may be one should fight with him in that order; such the judges say (14). A boy, a youth, an old man, a strong man or a weak man, whoever he may be, they should be informed of the particulars of the trial waiting in their respective quarters (15). Persons, conversant with the modes of wrestling, say that one, conversant with this mode, should not display his strength or skill while his antagonist is defeated (16). Now Krishna and the wrestler Andhra will fight with each other in the arena. Krishna is a mere boy and Andhra is an elderly person. We should exercise our judgment in this matter (17)."
Thereupon a great tumult arose in the midst of that assembly and Govinda, leaping up, said "I am a boy and though Andhra is of a huge body like a mountain I wish to fight with this wrestler of strong arms (18–19). Though I am a boy I will commit no transgression of the rules of fight and will not at a stain on the opinions of the wrestlers (20). Let all the rules, laid down by the cult of wrestlers regarding the use of cow-dung, water and other things for besmearing the body, be followed (21). One attains to success in the arena by self-control, fortitude, manliness, exercise, good conduct and strength; such is the opinion of exerts (22). Although I cherish no enmity this man is about to create this feeling in me. Vanquishing him I shall therefore please the world (23). This wrestler Chānura of huge proportion is born in the province of Karusha. Although he is a wrestler his deeds ought to be considered (24). This one, desirous of acquiring influence in the arena, has put a stigma on the ways of wrestlers by destroying many of them after their discomfiture (25). Success, of those fighting with weapons in a battle, consists in cutting off those (of this antagonist). So the success of a wrestler lies in throwing down his antagonist (26). By acquiring victory in battle one attains to eternal glory; and the slain depart to the land of the celestials (27). The slayer and the slain, both of them, achieve the same end in a battle; so it is called a life-terminating match and is spoken highly of by the pious (28). Besides this way of the wrestlers is beyond both strength and deed. Where is heaven for the dead and glory for the victorious²⁶⁶ (29)? By his folly a king, who is proud of his learning, for a display of his power, brings about the death of some wrestlers through his own men. (Herein both the agent and the engager) are visited by the sin of destruction (30)." No sooner had he said this than a highly terrible fight took place between them both like that of two elephants in the forest (31). They wrestled with each other in various ways, by mutually entwining, laying hold of, letting go the adversary, throwing on earth and taking up in the air (32). By mutually pulling to and casting back, stricking with fists, elbow, fore-arm and knees, interlacing the arms, kicking and striking blows as hard as stones and shaking their heads awry those two heroes, as if made of the essence of rocks, fought that dreadful contest without weapons (33). Thereupon at witnessing that strength of arms of the heroes a rejoicing arose in that assembly. The mind of the people was drawn by that acclamation (36). The other people from the pavillions spoke highly (of this feat).
Casting his looks at Krishna and with his face soaked with perspiration Kansa, with his right hand, prevented the blowing of the bugle (37). Although his trumpets and bugles were not sounded the celestials in the sky began to blow their own. When the lotus-eyed Hrishikesha engaged in fight the sound of bugles arose of itself on all sides (39). Along with the Vidyadharas, the Devas, capable of assuming form at will, disappeared from view and began to pray for Krishna’s victory (40). Stationed in the sky the seven Rishis exclaimed "O Krishna, vanquish the Dānava in the form of the wrestler Chānura" (41). Wrestling with Chānura for a long time, Devaki’s son, who foresaw Kansa’s death, stole away his strength (42). Thereat the earth trembled, the pavillions rolled and the most excellent jewel slipped off from Kansa’s crown (45). Thereupon again throwing down the reviving Chānura by his arms Krishna pressed his breast with his knees and struck him on the head with his fist (44). Thereat his eyes, covered with tears and blood, were driven out of their sockets. And hanging on his side they appeared like golden bells (45). Thus with his eyes drawn out Chānura, shorn of his strength and life, lay in the arena (46). With the body of the wrestler Chānura, deprived of his life, that big arena appeared is if to have been obstructed by a mountain (47).
After Chānura, proud of his strength, had been slain Rohini’s son engaged with Mushthika and Krishna with Toshala again (48). In the first challenge, those two wrestlers, beside themselves with anger, as if urged on by Destiny met Rāma and Krishna (49). Thrown down by a gust of wind they began to leap and bound in the arena. Taking up Toshala, huge as a mountain summit and whirling him for a hundred times the powerful Krishna grinded him on the earth (50). Then profuse blood gushed out of the mouth of that powerful wrestler attacked and assailed by Krishna. And he was on the point of death (51). Displaying various circular feats and fighting for a long time with Mushthika, and the wrestler Andhra the energetic and powerful athlete Baladeva struck his head with his fist resembling a cloud accompanied by a thunderbolt (52–53). Thereat his brain came out and his eyes were displaced. When he fell down slain on earth the multitude sent up a great shout (54). Having thus slain Toshala and Andhra, Krishna and Sangkarshana, with eyes reddened in anger, began to move about with leaps and bounds in the arena (55). At that time the great wrestlers Andhra and Chānura being slain that grim looking arena grew void of wrestlers (56). With all their limbs trembling waited there the Gopa spectators headed by Nanda (57). With her limbs trembling, her breast pained with the discharge of milk and eyes bathed in tears of joy Devaki began to see Krishna (58). Vasudeva, who had his eyes agitated by tears on seeing Krisana, became youthful as if casting off his decrepitude (59). As if through the black-bees of their respective glances, the courtesans drank the lotus countenance of Krishna (60). There were seen drops of perspiration on Kansa’s face for seeing Krishna and of anger between his eye-brows (61). His heart was fanned by the breaths of anger accompanied by smoke-like thoughts of Keshava’s destruction and was consumed by the fire of mental anxiety (62). His lips trembling in anger and the painted lines on his forehead being washed off by perspiration his body appeared like the crimson-coloured sun (63). As dew-drops, falling from a tree, appear when smitten by the rays of the sun so appeared the drops of perspiration falling from his face reddened with anger (64). Thereupon greatly worked up with anger Kansa issued a mandate to dreadful persons, saying:—"Turn out of the arena these two sinful, grim-visaged and forest-ranging young cow-herds. I do not wish to see them. Amongst the Gopas none deserves residence in my territory (65–66). This Nanda Gopa is wicked and is bent upon committing injury to me. Therefore assail him with iron chains and spikes (67). Although Vasudeva is my kinsman he is highly wicked. Therefore punish him even today in such a way which persons not, aged, deserve (68). The other inferior Gopas, whom you see, are all devoted to Krishna. Therefore take away from them their kine and other riches" (69).
Whilst the harsh-speeched Kansa thus issued the mandate, Vāsudeva, having truth for his prowess, eyed him with eyes expanded in anger (70). Beholding his father Vasudeva and Nanda insulted, his kinsmen distressed and Devaki unconscious he was greatly worked up with anger (71). Desirous of ascending Kansa’s pavillion in order to kill him, the powerful, large-armed and eternal Krishna, with the velocity of a lion, began to leap in the arena before him like a cloud driven by the wind (72-73). Only the citizens, seated on the side of Kansa, saw him when he leaped in the arena (74). Kansa was completely possessed by Destiny and so he considered Govinda coming down from the sky (75). There upon stretching his own Parigha-like arms Krishna drew Kansa by the hair in the arena (76). Assailed by Krishna’s hands his golden crown, set with diamonds, fell down on earth from his head (77). When Vāsudeva held Kansa by the hair he became motionless, overwhelmed and agitated and began to breath like one lifeless. He was not capable of seeing even Krishna’s face (78). His ears were divested of Kundalas, his necklace was torn off, his arms grew lengthened and his body was shorn of ornaments and body-cloth (80). Thus possessed by divine effulgence Kansa’s face grew bewildered and he set forth many an exertion (81). Coming down from the pavillion and holding Kansa, deserving of pain, by the hair with force Keshava began to drag him in the arena (82). The highly effulgent king of Bhoja being thus dragged by Krishna, a ditch was made by his body in the arena (83). Thus sporting in the arena when Kansa breathed his last Krishna threw away his body at no distance (84). Thus struck Kansa’s body, used to luxuries, was grinded on the ground and covered with dust (85). His closed eyes and dark face, without the crown, were shorn of beauty like a lotus without leaves (86). Slain not in a battle and his body not wounded with shafts and killed by being dragged by the hair Kansa was driven away from the path of heroes (87). But on his body were all on a sudden seen marks of nails set by Keshava, which mutilated his flesh and destroyed his life (88).
Having thus slain Kansa and removed his thorns and being endued with twofold effulgence in delight the lotus-eyed Krishna first touched Vasudeva’s feet. And afterwards the descendant of Yadu bowed at the feet of his mother. She too sprinkled him with torrents of tear begotten by joy (89-90). Thereupon shining in his own effulgence Mādhava, according to rank and age, enquired after the well-being of all other Yadavas (91). Holding powerfully by his hands the proud brother of Kansa, by name Urgita, the virtuous-souled Baladeva killed him (92). Thus having conquered their enemies and subdued their anger, those two heroes, brought up in Vraja, went delightedly to their father’s house (93).
²⁶⁶ The meaning is:—In a wrestling match one gives no proof of his power and performs no good deed because it is mere an idle amusement. And so the one slain does not go to heaven and the one successful secures no glory.
LXXXVI. LAMENTATIONS OF KANSA’S WIVES
Vaishampayana said:—Beholding their husband slain and fallen Kansa’s wives encircled him like planets of decreasing lustre (1). Beholding their lion-like royal husband slain and lying down on earth his wives began to bewail (2). "O thou of large arms, a hero, ever observant of heroic vows like thyself, being slain, we all, being the wives of a hero, have become friendless and all our hopes have been frustrated (3). O foremost of kings, seeing this thy ordained death we are plaintively bewailing along with our relatives (4). O highly powerful lord, thyself being dead and cast off by thee we have our roots cut off (5). Alas! When stricken with sexual desire we will tremble in anger like creepers. Who will take us to the bed-room (6)? O gentle one, is it meet that the sun should scorch thy charming face full of breaths like a lotus without water (7)? O thou who wert ever fond of Kundalas! Divested of Kundalas, thy ears, attached to thy neck, are not shining well (8). O hero, where is that crown crested with jewels and effulgent like the sun that used to increase greatly the beauty of thy head (9)? Thyself repairing to the other world, how will these thy thousand wives, ever gracing thy inner apartment, pass their days poorly (10)? Chaste wives are never disappointed from their enjoying in the company of their husband nor are they forsaken by him; why dost thou then leave us behind (11)? Alas! Time is highly powerful; for although a death to thy enemies thou art being speedily taken away by Time who carries on his work in order (12). O lord, we are unworthy of sorrow and have been brought up by thee in happiness. Being deprived of our lord and miserly how shall we spend our days (13). A husband is the only refuge unto those women who care for their character. But the powerful Death has killed such a husband of ours (14). Possessed by widowhood in thy absence and sunk in the deep ocean of lamentations, where shall we repair, with hearts stricken with sorrow (15)? Alas! fickle is the movement of men. Sporting on thy lap we were spending our days with thee. Now in a moment we have been separated from thee (16). O thou the conferrer of honors, thyself meeting with this calamity, we have been visited by disasters. It seems, we all perpetrated a similar iniquity for we have all in the like manner, met with widowhood (17). Alas! We were all fond of thee and thou didst take care of us with heavenly enjoyments. Casting us off where dost thou go now (18)? O lord of the world, O giver of honors, O thou resembling a celestial, thou art our master who have been separated from their lord. O lord, we are bewailing like hind; it behoves thee to give us a reply (19). O lord sovereign, thy departure, making thy kinsmen sorrowful and thy wives bewail, appears (to us) as terribly hard (20). Forsooth it appears O lord, that the damsels of the other world are more beautiful, because, O hero, thou hast departed leaving behind thy own people (21). What is the reason O hero, that thou dost pay no heed to the lamentations of thy wives (22). Alas, the march of men to the other world is ruthless, because without caring for them they even forsake their own wives (23). It is better for women not to have husbands than beloved, heroic husbands, because they love the women of the celestial region and they too are fond of heroes (24). Alas! carrying away imperceptibly such a heroic husband Death has pierced our very vitals (25). O lord of the world, having slain the army of Jarāsandha and vanquished the other enemies in battle why hast thou met with death at the hands of an ordinary man (26)? Alas! Fighting with Indra in a combat of arrows thou wert not defeated by the immortals. How hast thou been then slain by a mortal (27)? Having agitated, with a shower of arrows, the ocean that is incapable of being moved thou didst conquer Varuna the holder of the noose, and take away all his riches (28). When Vāsava did not pour profuse showers, thou didst, for the citizens, bore through the clouds with thy arrows and bring down rain by force (29). By thy prowess all kings were humiliated and used to send thee the precious jewels and clothes (30). Alas, thy manliness was manifest unto thy enemies and thou wert like a god. How has then such a life-ending calamity befallen thee (31)? Thyself being slain O lord, we are passing by the name of widows. Although not mad we have become so and have been assailed by death (32). O lord, if thou wert determined upon departing why hast thou then forgotten us? Would it have tired thee if thou hadst say it in mere words (33)? O lord, O king of Mathurā, we bow unto thy feet in fear. Be thou propitiated and return from the distant land (34). O hero, how dost thou lie down on grass and dust? Prostrating thyself on earth does not thy body feel any inconvenience (35)? Alas, who has inflicted on us this stroke of sleep? Who has ruthlessly struck the body of these women (36)? The woman, who has to survive, should weep and repent. Why should we weep when we are to follow our husband (37)?"
In the meantime trembling poorly and crying aloud "Where is my son? Where is my child?" Kansa’s mother arrived there (38). Beholding her son like unto the moon shorn of its lustre her heart as if broke assunder and she repeatedly lost her consciousness (39). Beholding her son and exclaiming "Alas! I am undone!" she began to bewail along with her daughters-in-law (40). Placing on her lap the head of her son, that one, fond of sons, began to bewail plaintively saying "O my son, O thou the enhancer of the delight of thy kinsmen, O thou ever devoted to the vow of a hero, why hast thou departed so soon? O my son observant of vows, why art thou asleep before all men? The kings should never lie down on earth in this way (41–43). When in the days of yore all the Rākshasas assembled Rāvana, the foremost of the strong in all the worlds, uttered the following verse, spoken well of by the sages (44). ’Although I am of great strength and a destroyer of the immortals, a terrible and irresistable calamity will proceed to me from my kinsmen (45). And such a life-destroying great calamity will also proceed to my intelligent son from my relatives (46)’". Thereupon weeping like unto a cow, separated from her calf, she said to her husband the old king Ugrasena (47). "Come and see, O pious king, this thy royal son is lying on the bed of a hero like a mountain clapped by a thunderbolt (48). O king, you are to perform the obsequial rites of this thy son who has repaired to the abode of Death and attained to the state of a ghost (49). Kingdoms are worthy of being enjoyed by heroes and we have been defeated. Go and ask Krishna about Kansha’s funeral rites (50). Enmity terminates with death—it ceases with the death of the enemy. His obsequial rites should therefore be performed. What offence has the dead body committed (51)?" Having said this to the Bhoja king with a heart laden with sorrow and casting her looks again on the face of her son Kansa’s mother began to bewail anew, saying (52): "O king, what will thy wives do hereafter, who, even having obtained a husband like thee, have their desires frustrated? (53) How shall I now see thy aged father dried up under the subjection of Krishna like water in the pool (54)? O my son, I am thy mother, why dost thou not speak to me? Leaving behind thy beloved people thou hast departed to a distant land (55). O hero, the inevitable Death has, against the knowledge of this unfortunate woman, taken away a son like thee well-read in moral laws (56). O the master of thy clan, thy servants, who were pleased with thy qualities on receiving honors and various presents from thee, are now weeping (57). O foremost of kings, O thou of large arms and great strength, rise up and save the people of thy house and other poor men (58)."
While the wives of Kansa, stricken with great misery, were thus bewailing the sun, smitten with evening rays, set in (59).
LXXXVII. KRISHNA’S REPLY TO UGRASENA
Vaishampayana said:—Breathing like a person who has drunk poison, Ugrasena, burning with grief for his son, approached Krishna (1). He saw him there encircled by Yadavas repenting for his sinful destruction of Kansa (2). Hearing the heart-rending lamentations of Kansa’s wives he, censuring his own self in that assembly of the Yādavas, (said) (3):—"Alas, out of my childish freak and under the influence of anger, I have, by the destruction of Kansa, made widows of these thousand women (4). On the death of their husband these women are bewailing so very plaintively that even an ordinary man’s heart, on hearing it, feels compassion (5). Hearing the lamentations of these guileless women, even Kritānta’s (Regent of the dead) heart is filled with pity (6). I had determined before that Kansa, the oppresser of the pious, and always given to vice, should be slain (7). Death is preferable to life unto him who, in this world, is of a degraded conduct, ruthless temper, feeble understanding and whom the people hate (8). Kansa was highly sinful, never liked by the pious and him every one used to hate. What pity should then be felt for him (9)? The ascetics, as a fruit of their virtuous deeds, live in the celestial region. He, who attains to glory in this world, is also like a dweller in heaven (to). If the subjects are self-controlled, observant of their own duties and perform pious deeds, unrighteousness can never touch the king (11). Those, who are wicked, are constrained by Death to reap the proper fruits. The pious attain to auspicious fruits in the next world (12). Many are the agents of impious deeds in these worlds and therefore the gods perfectly protect the pious (13). That Kansa has been slain by me should be considered by you as righteous for I have eradicated (thereby) his mis-deeds (14). Do you now console the sorrowful women, the citizens and the merchants (15)."
When Krishna said this, Ugrasena, out of fear for his son’s misdeeds, entered lowering his head along with other Yadavas (16). In that assembly of the Yadus he addressed to the lotus-eyed Krishna the following poor words, sullied by the vapour of grief and becoming the occasion (17):—"O my son, your anger has been pacified, your enemy has been led to the abode of Yama, your glory has followed your own duties and your name has become celebrated in this world (18). By this action you have established your glory amongst the pious, terrified your enemies, made strong the position of the Yādavas and rendered your friends proud (19). Your glory has spread itself amongst the neighbouring chiefs and now they will all seek alliance with you and your friendship (20). O hero, your subjects will be devoted to you, the Brāhmanas will sing your glories and the ministers, well read in peace and dissension making, will bow unto you (21). O Krishna, accept this immortal army of Kansa abounding in elephants, horses, chariots and infantry (22). O Mādhava, let your men take Kansa’s wealth, corn, jewels, covers, gold, clothes, women and all that he possessed (23). O Krishna, the slayer of your enemies, by the Yoga, to which you have resorted on behalf of the Yādavas, all dissensions have been put a stop to and the earth has been established. O descendant of Yadu, from you now will proceed the happiness or misery of the Yadavas (24). Hear, what they are saying with a depressed heart. If you please, O Govinda, they may perform the obsequial rites of Kansa, of sinful deeds, who has been consumed by the fire of your anger. Having performed the after-death ceremonies of that king who has met with this calamity, I shall, along with my wife and daughters-in-law, range in the forest with the animals. To perform the obsequial rites of the dead is the duty of men (26–28). By performing this, Krishna, people are freed from their social obligations. Therefore having made his funeral pyre, putting fire to it and offering oblation of water I shall have discharged debt to Kansa (29). This is my only prayer, O Krishna. Show me kindness in this matter. With the performance of his after-death rites let sinful Kansa attain to a blessed state (30)."
Hearing the words of Ugrasena, Krishna was filled with surprise. And consoling him he said (31). "O sire, O foremost of kings, what you have said behoves your age and family and becomes your nature (32). While the inevitable work is over, why do you say so? Although dead, Kansa will receive funeral honors befitting a king (33). O sire, you are born in a great race and know every thing that should be known. Why do you not then understand that destiny is inevitable (34)? O king, pristine deeds of all creatures, mobile and immobile, attain to fullness in time (55). O foremost of kings, even the liberal, beautiful and rich sovereigns, always kind to the poor, endued with prowess like that of Mahendra, well read in Srutis, laws and knowledge of Brahman, and like unto the regents of quarters, are carried away by Death (36–37). You know too that many a pious king, ever intent on protecting their subjects, devoted to Kshitriya dutes, self-controlled and well-read in all, meet with death in time (38). When the proper time comes men, by enjoyment or suffering, can understand whether his actions have been good or bad (39). O king, even the gods cannot understand the true nature of Māyā that exists in the hearts of all. Karma is the instrument of people’s being stupified thereby (40). Urged on by his pristine deeds Kansa has met with death in time; I am not the cause thereof. Karma (pristine action) and Kāla (Time) are the instruments thereof (41). This universe, consisting of the sun and moon, mobile and immobile creations, meets with dissolution in time and springs up into existence again in time (42). Time subdues and favours all and therefore all the creatures are subject to time (43). O king, your son has been consumed by his own sin. I am not the instrument thereof but Time is the cause (44). Your son has been slain by his own actions; I am surely the instrument no doubt (45). Powerful is Time and it is difficult to know its course. This is known to persons who impartially look into the essence of things (46). That is the course of Time by which everything comes within its ken. Let it go, do what I say now (47).
"I do not care for the kingdom or the royal throne. I did not slay Kansa for a territory (48). For the behoof of all the worlds and for establishing my glory your son, the curse of this family, has been slain by me along with all his attendants (49). Like unto a bird coursing at will, I shall again delightedly range in the forest in the midst of kine along with the Gopas (50). O foremost of kings, I swear a hundred times, that I stand in no need of the kingdom. Communicate this to all (51) O foremost of kings, you are the leader and the lord of the Yadavas and therefore deserve respect from me. Therefore place yourself on the throne and acquire victory by becoming the king (52). If you think it proper to do what pleases me, and if it does not pain you, do you accept for ever this kingdom abdicated by me (53)."
Vaishampāyana said:—Hearing those words of Krishna in the assembly of Yadus Ugrasena bent down his head in bashfulness and could give no reply (54). Then Govinda, well read in laws, installed him on the throne. With the crown on his head the beautiful and effulgent king Ugrasena, along with Krishna, performed the funeral ceremonies of Kansa (55). As the celestials follow their king (Indra) so all the leading Yadavas, at the command of Krishna, followed Ugrasena in the high-way of the city (56). Thereupon when the night passed away and the sun rose, the leading Yadavas began to perform the funeral ceremonies of Kansa (57). Thereupon desirous of performing the obsequial rites of king Kansa according to the ritualastic laws they placed his body in a palanquin and took it to the northern bank of Yamunā. And in due order they performed his funeral rites by setting fire to the pyre (58–59). With the consent of Krishna the Yādavas also performed the funeral ceremonies of the large-armed brother of Kansa by name Sunāma (60). Then repeatedly exclaiming. "May the departed attain to an eternal course" the Vrishnis, Andhakas and Yadavas offered oblations of water in their honor (61). Having then offered water to Kansa and his brother, all the Yadavas, preceded by Ugrasena, returned to Mathura with a sorrowful heart (62).
LXXXVIII. KRISHNA BRINGS BACK HIS PRECEPTOR’S SON FROM THE OCEAN
Vaishampayana said:—Thereupon united with Rohini’s son the heroic and powerful Krishna began to live in the city of Mathurā filled with Yadavas (1). Gradually his body began to shine in royal and youthful grace and he began to range in the city of Mathurā adorned with the ocean-like Yamunā (2).
After a few days, with a view to learn Danurveda (science of war) Rāma and Krishna, adorned with vedic study and good conduct, went to this preceptor Sāndipani of the city of Avanti in the province of Kashi and communicated to him their family (3-4). When they, shorn of pride began to serve him he recognised Janārddana and Rāma as his pupils and began to instruct them in that useful science (5). The heroic Rāma and Janārddana could learn anything as soon as they heard it; and therefore within sixty-four days and nights they studied and mastered all the Vedas with their various Angas²⁶⁷ (6). In no time their preceptor taught them Danurveda, consisting of four divisions²⁶⁸ and the mysterious use of various other weapons (7). Thinking of their superhuman merit he used to consider them as the moon and the sun (8). And when he offered adoration to those two high-souled deities in Parva he used to see Siva and Vishnu before him (9). Thereupon, O descendant of Bharata, having finished their education Baladeva and Krishna said to their preceptor Sāndipani:—"What fee shall we offer thee for your acting as our preceptor (19)?" The preceptor knew their power and so with a delighted heart said "I wish you to return me the son who died in the ocean of salt-water (11). O Krishna, I had only one son. When I had gone out on a pilgrimage to Pravāsa a Timi fish carried away my son. Do you bring me back my that son (12)." With Rāma’s consent Krishna said "it will be so." And then going to the ocean Hari entered into its water (13). With folded hands the regent of the ocean came to Vāsudeva, who said "Where is Sāndipani’s son (14)?" The ocean replied, "O Mādhava, a huge-bodied demon, by name Panchajana, has devoured that boy, in the form of a Timi fish (15)."
Hearing it the eternal Purusha Achyuta (Krishna) went to Panchajana and killed him. But he did not get his preceptor’s son (16). The conch, which Janārddana obtained after slaying Panchajana, is known amongst gods and men as Panchajanya (17).
Thereupon that foremost of Purushas repaired to the abode of Vaivaswan (Yama). Then approaching him Yama saluted Gadādhara (18). Krishna said to him:—"Give me my preceptor’s son." Thereat there took place a terrible encounter between them both (19). Thereupon having vanquished the fearful son of Vivaswan, the foremost of Purusha Achyuta obtained the child son of his preceptor (20). He then brought from Yama’s abode his preceptor’s son lost for a long time. By the power of Krishna of peerless energy Sāndipani’s son, dead long ago, returned in his bodily form. Beholding this highly wonderful feat which cannot be thought of or performed by any all the creatures were filled with surprise. Taking his preceptor’s son, Panchajanya and diverse precious jewels, Mādhava, the Lord of the universe, returned (21–23). Having brought all those precious jewels through Yama’s servants the Rakshasas Vāsava’s younger brother (Krishna) dedicated them to his preceptor (24). Having handed over to their preceptor Sāndipani, his son, of the same age and beauty, as before, together with all the jewels the highly intelligent Rāma and Keshava, the foremost of all the warriors, in all the worlds, in the use of clubs, swords and various other weapons, were pleased (25–26). Being greatly pleased with the reconciliation with his son, who had been lost for a long time Kashyas’s son Sāndipani honored greatly Rāma and Keshava (27). Having acquired mastery in the use of all weapons and honored their preceptor, those two vow-observing and heroic sons of Vasudeva returned to Mathurā (28). Hearing of the approach of the two scions of the Yadu race, all the Yādavas, boys and old men, headed by Ugrasena, delightedly went out of the city to receive them (29). All the subjects, old and young, the priests and the ministers stood before the city in rows (30). Bugles were sounded, people began to chant the glories of Janārddana, and all the streets were adorned with flags and garlands (31). With Govinda’s return all the houses were filled with joy as on the occasion of an Indra-Yajna (32). The songsters began to sing, in high ways, songs of blessings and eulogy, highly liked by the Yadavas (33). They made the announcement, "The two brothers, Rāma and Govinda, celebrated all over the world, have returned to their city. Let all fearlessly sport with their friends" (34). O king, when Govinda arrived at Mathurā, there was none who was poorly, sorrowful or insensible (35). The birds began to pour sweet notes, and the horses, elephants and cows were all cheerful. And men and women attained to mental felicity (36). Delightful winds began to blow and the ten quarters were freed from dust and all the tutelary deities in the temples became delighted (37). What more when Janārddana arrived at the city all the signs, that were visible in the golden age, appeared there (38).
Thereupon in an auspicious moment ascending a car drawn by horses, Janārddana, the slayer of his enemies, entered the city of Mathurā (39). As the gods follow Sakra so all the Yadavas followed Upendra when he entered the charming city of Mathurā (40). Thereafter as the sun and moon enter into the setting mountain so those two descendants of Yadu delightedly entered into Vasudevā’s house (41). Keeping all their arms in their own house those high-souled sons of Vasudeva, ranging at will along with the Yādavas, began to range in woods full of fruits and flowers and in streamlets of clear water near the Raivata mountain beautified with lotus leaves and Kārandavas. Thus Rāma and Keshava, of beautiful faces and having one heart enjoyed there a few days under Ugrasena (42–45).
²⁶⁷ A division of Hindu learning comprehending such science as is considered dependant upon the Vedas, hence called Vedanga; works on six subjects come under this description, viz., pronunciation, grammar, prosody, explanation of obscure terms, description of religious rites and astronomy.
²⁶⁸ The four division are (1) Diksha, initiation, (2) Sangraha collection, (3) Sidhi, proficiency (4) Prayoga the use.
LXXXIX. JARASANDHA PREPARES TO ATTACK MATHURA
Vaishampayana said:—United with Rohini’s son Krishna spent some days happily in the city of Mathura filled with Yādavas (1). Gradually his person was embellished with the grace of youth and regal prosperity and he began to range all over Mathurā adorned with woods (2). After some days had elapsed in this way, Jarāsandha, the king of Rājagriha, heard of Kansa’s death from his two daughters (3). Hearing this the powerful Jarāsandha was worked up with anger. And in order to pay his debt to Kansa and to slay all the Yadus, the powerful Jarāsandha, in no time, set out with his army consisting of six divisions. O king, the king of Magadha had two very beautiful and youthful daughters by name Asti and Prāpti. The royal son of Varhadratha conferred them on Kansa (4–6). Having chained his father the son of Ahuka enjoyed in their company. You have heard many a time and oft how, depending on Jarāsandhā’s (help) and disregarding the Yadavas the lord of Surasena became king (7). In order to satisfy his duties by his kinsmen and to accomplish their objects Vasudeva was always carefully engaged in Ugrasena’s well-being. Kansa did not spare him even (8). When the vicious-souled Kansa was slain by Ramā and Krishna, Ugrasena, encircled by Bhojas, Vrishnis and Andhakas, became king (9).
Asti and Prāpti, the wives of a hero, were the beloved daughters of king Jarāsandha. Therefore burning like fire in anger at their instigation and making every possible arrangement the king of Magadha started for Mathurā. All the highly energetic warrior kings who were defeated and subjugated by Jarāsandha’s prowess, all those who were his friends, relatives, kinsmen and allies, encircled by their own armies, followed Jarāsandha with a view to please him. Dantavakra the king of Karusha, the powerful king of Chedi, the king of Kalinga, the foremost of the powerful, Poundra, Sāngkriti, the king of Keshika, the king Bhishmaka, his son Rukshmi, the foremost of bowmen who used to challenge Vāsudeva and Arjuna in a fight, Venudāri, Shrutarvā, Krātha, Angshumān, the powerful kings of Anga, Vanga, the kings of Koshala, Kashi and Dashārna, the powerful king of Sumha, the lord of Vidha, the powerful king of Madra, the lord of Trigarta, the king of Shālwa endued with prowess, the highly powerful Darada, the energetic Bhagadatta the lord of Yavanas, Saivya the king of Shouvira, Pāndya the foremost of the strong, Suvala, the king of Gāndhāra, Mahāvala, Nagnajit, Gonarda, the king of Kāshmir, the king of Darada, the highly powerful Duryodhana and other sons of Dhritarāshtra—these and other highly powerful kings, mighty car-warriors, followed Jarāsandha, out of jealousy towards Janārddana. Entering the province of Shurasena, abounding in barley and fuels, they all, placing their respecting detachments before them, laid siege to Mathurā (10-22).
XC. JARASANDHA’S ARMY
Vaishampayana said:—Holding their counsels all the Yādavas, headed by Janārddana, surveyed the encampment of the kings in the gardens of Mathurā. Afterwards with a delighted heart Krishna said to Rāma:—"Forsooth the accomplishment of the object of the gods is near at hand since king Jarāsandha has come near us. The pennons of the cars, coursing like air, are being seen (1–3). Behold, O Sir, there shine the umbrellas of kings desirous of victory, white as the moon (4). The rows, of white umbrellas stationed on the cars of the kings, are moving towards us like swans ranging in the sky (5). However the king Jarāsandha has arrived here in proper time. He is our first guest of battle and is the touch-stone for testing our strength or weakness (6). O Sir, while the emperor has arrived here, we must begin with the fight. Judge now the strength of the enemy’s army (7)". Giving vent to these words without any anxiety, Krishna, desirous of slaying Jarāsandha and fighting with him, began to survey his army (8).
Having taken a survey of the assembled kings and armies, the immortal Krishna, the foremost of Yadus conversant with Mantras began to think within himself (9). "These are the kings assembled who wend the ways of the mortals and will meet with death on account of their own actions as pointed out by scriptures (10). I consider these leading kings, on the verge of death, sprinkled by Death like unto sacrificial beasts. Their bodies are all shining as if they are about to repair to the celestial region (21). Assailed by the armies of these sovereigns and exhausted with the weight of their burden Prithivi (earth), covered with powerful kingdoms, went to Brahmā in the celestial region. In no time the surface of the earth will be shorn of men (12-13). And kings by hundreds will be killed."
Vaishampayana said:—The highly powerful, effulgent and persevering Lord Paramount Jarāsandha came there encircled by fore-fold ocean-like forces consisting of war-chariots containing beautiful seats and drawn by powerful steeds whose course is never obstructed any where, cloud-like elephants embellished with bells and golden seats, ridden by car-warriors well-read in the science of war and driven by clever charioteers, horses, going in leaps and bounds, driven by horsemen and resembling clouds and numberless fearful foot-soldiers armed with swords and coats of mail who could bound up in the sky like serpents (14-19). Innumerable kings attentively followed him. All the quarters of the city and her woods, resounding with the rattle of cars resembling the muttering of clouds, the tinkling of the ornaments worn by elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the Emperor Jarāsandha, with his army, appeared like an ocean. With shouts and slapping of arms, the armies of these kings, consisting of proud warriors, appeared like an army of clouds. That army, consisting of cars and infuriated elephants, quick-coursing horses, and infantry resembling the sky-rangers, appeared like a collection of clouds descending on the ocean in the rains (20-24). Thereupon all the kings, headed by Jarāsandha, with their armies encamped around the city of Mathurā (25). The detachments of the army accomodated in the tents shone like the ocean overflowing in the light half of the month (26). After the expiration of the night those kings, desirous of fighting, rose up for entering into the city (27). Those kings, assembled on the bank of the Yamunā, began, out of curiosity, to hold proper counsels on the eve of the battle (28). Then there was heard a great tumult of the kings resembling that of the heaving deep at the time of the universal dissolution (29). At the command of the king, elderly guards, with head-gears on their heads and canes in their hands, began to move about exclaiming Ma (i.e. Do not make noise) (30). Thereupon that army, hushed into silence, shone like an ocean abounding in fishes and huge serpents (31).
When informed of the mandate of the king that huge ocean-like army stood motionless and silent like a Yogin, the king Jarāsandha, spoke, like Vrihaspati (32). ’Let the armies of the kings united lay siege on all sides to this city (33). Let them get ready stony weapons and maces and let all the level grounds be overflowed with water. Let them hold up swords and daggers (34). Let them assail the city with Tankas and Khamitras. And let kings, expert in the ways of war, near the city (35). As long as I do not kill in the battle, with sharpened arrows, the two sons of Vasudeva Krishna and Sangkarshaa, in the guise of milkmen, as long as the sky is not covered with Tankas so long my army should lay seige to the city (36-37). Let all the kings, obeying my command, wait at the outskirts of the city and enter as soon as an opportunity presents itself (38). Let the Maira king, Kalinga king, Chekitan, the king of Vālhika, Kashmira king Gonarda, the king of Karusha, Druma of Kimpurasha country and the Danava of hill tracts, unitedly and speedily protect the western gate of the city (39–40). Let Venudari of the Puru race, Sonaka the king of Vidarbha, Rukshmi the king of Bhojas, the Malava king, Suryaksha, the highly powerful Drupada, the king of Panchalas, Vinda and Anuvinda of Avanti, the powerful Dantavakra, Chhāgali, Purumitra, the emperor Virāt, the king of Koushāmvi, Mālava, Shatadhanwā, Viduratha, Bhurishrava the king of Trigartta, Vānga and Panchanada all these illustrious kings and powerful like a thunder-bolt now capable of attacking a fort, get upon the northern gate and assail the city (41-44). Let Ansumāna’s son the heroic Kaitaveya, Uluka, Ekalavya, Vrihatkshatra, Kshatrādharmā, Jayadratha, Uttamoujā, Shalya, Kourāvas, Kekayas, Vāmadeva the king of Vidisha, Sāngkiti and the king of Seni occupy the eastern gate of the city. Let them proceed destroying everything as the wind disperses the clouds (45–47). Myself, Darava and the powerful king of Chedi will protect the Southern gate with our army (48). Thus beseiged on all sides by these armies let the city entertain a great fear like that at the fall of a lightning (49). Let club-holders with clubs, Parigha-holders with Parighas and other soldiers with various other weapons rend the city (50). By you, O kings, this city, of up hills and down hills, should be levelled down to-day (51).’
Having thus arranged his four-fold forces the king Jarāsandha, along with other kings, proceeded angrily towards the Yādavas (52). The clever and well-armed warriors Dāshārhas too confronted them. Thus there commenced a terrible fight, abounding in cars and elephants, between that overwhelming army of the kings and the limited number of Yādavas like that between the gods and Asuras (53). At that time beholding the two sons of Vasudeva issue out of the city the armies of the kings lost heart and the animals grew terrified and bewildered (54). Seated on a car those two descendants of Yadu, Rāma and Krishna, began to move about in anger like two Makaras that agitate the ocean (55). Thereafter when in perfect sense they began to fight in the battle there arose in them their ancient intelligence regarding the use of weapons (56). And even in that battle-field there fell down from the sky, strong, flaming and great weapons (57). In order to feed upon the flesh of the kings, those huge weapons, assuming bodily forms, stricken with thirst (as if), adorned with celestial garlands and scents, burning in their own effulgence and terrifying the sky-rangers, descended from the welkin. And Rākshasas, desirous of eating royal flesh, followed them (58-59). When in that great battle came down for those two Yadavas, the ploughshare Samvartaka, the mace Sounanda, Srānga the foremost of bows, the club Koumodaki—these four powerful weapons of Vishnu, the beautiful Rāma, the foremost of Sātwatas, took up first of all, with his right hand, the plough-share, embellished with celestial garlands, rising like a flag and proceeding obliquely like a serpent, and that foremost of maces Sounanda that creates depression in the enemy (60–63). The powerful Krishna took up the celebrated bow Srānga which is worthy of being seen by all the worlds (64). The other hand of the lotus-eyed Krishna, the necessity of whose incarnation was known to the gods, was adorned with the club by name Koumodi (65).
Thus armed the heroic Rāma and Govinda, resembling Vishnu himself, opposed the enemies in battle (66). Displaying their prowess and discomfitting their enemies those two heroic sons of Vasudeva, dependant on each other and designated by the appellations of elder and younger brothers, began to range there like two gods (67–68). Raising up in anger his plough-share resembling the king of serpents, ranging in the battle-field like the very death of his enemies and drawing in the cars, elephants and steeds of the Kshatriya car-warriors Rāma began to appease his anger (69–70). Throwing up these mountain-like elephants with the end of his plough-share and as if churning them with the strokes of his mace he began to move about in that battle-field (71).
Thus brought on the point of being almost destroyed by Rāma the leading Kshatriyas returned in fear to Jarāsandha, who, observant of the duties of a Kshatriya, said thus to them:—"Fie on your Kshatriya conduct, since you have returned from the battle-field in fear (72–73). The learned say that those, who, deprived of their cars, fly away from the battle-field, are visited by an unbearable sin like that of infanticide (74). Why do you fly away, O terrified Kshatryas? Fie on your conduct. Urged on by my bows do you return soon (75). You need not fight. Wait here as spectators. I shall myself despatch these two cow-herds to the abode of Yama (76)."
Thus urged on by Jarāsandha the Kshatriyas again rallied round with delighted hearts. And spreading a net-work of arrows they again engaged in fight (77). Armed with coats of mail, Nishtringshas, pennons, swords, flags, bows with strings, quivers and arrows and accompanied by horses embellished with golden chaplets, cars followed by a rattle like the muttering of clouds and elephants resembling clouds and driven by drivers they again set out for the battle-field (78–79). With rising umbrellas held over their heads and fanned by beautiful chowries the kings, stationed on cars, shone greatly in the battle-field (80). Taking up heavy clubs and maces, some warrior-kings, foremost of car-warriors, out of love for war, entered the battle-field (81).
In the meantime, seated on a most excellent car, adorned with a pennon carrying the emblem of Garuda the powerful Vāsudeva, ever increasing the delight of the celestials, approached carefully Jarāsandha and pierced him with eight arrows, his charioteer with five sharpened shafts and his horses with other arrows. Beholding Jarāsandha in this perilous plight the mighty car-warriors Chitrasena and the Commander-in Chief Kaishika both cut Krishna with arrows. And Kaishika pierced Baladeva with three arrows (82–85). With his spike the heroic Baladeva sundered his bow into two pieces and creating in no time a downpour of arrows assailed many a hero with his arms embellished with gold. Worked up with anger Chitrasena wounded him with nine arrows (86-87). Then Kaishika wounded him with five arrows and Jarāsandha with seven. Janārddana wounded them each with three winged arrows (88). The powerful Baladeva struck Chitrasena’s car with ten sharpened arrows (89). Baladeva, with his spike, sundered his bow into two pieces. With his bow shattered and deprived of his car, the powerful Chitrasena, greatly worked up with anger and desirous of slaying the holder of plough-share, proceeded towards him. The highly powerful Jarāsandha cut off the bow of Rāma who was discharging Nārāchas in order to kill Chitrasena (90–91). The king of Magadha, in anger, struck his horses with his club. The highly powerful and heroic Jarāsandha thus confronted Rāma (92). Then taking up a mace Rāma pursued Jarāsandha. An encounter then took place between them both desirous of killing each other (93). Beholding the Magadha king fight with Rāma, Chitrasena, ascending a war-car, encircled Jarāsandha with a huge army of elephants and other warriors. Then began a close fight between the two armies (94-95). Thereupon surrounded by his huge army the highly powerful Jarāsandha attacked the Yādavas who preceded Rāma and Krishna (96). Then there arose a great tumult from both the armies like that of an agitated ocean (97). O king, there was heard a great sound of the numberless bugles, conches and trumpets of both the armies (98). On all sides were heard the shouts and the slapping of the arms of the soldiers. And a storm of dust was raised by the hoofs (of the horses) and the wheels (of the cars) (99). And there stood roaring at one another, heroes armed with bows and various other weapons (100).
Thereupon giving up all hopes of life, thousands of highly powerful car-warriors, elephant drivers and infantry fearlessly engaged in fight. And a terrible encounter took place between Jarāsandha’s army and the Yādavas (101-102). O Bhārata, placing Baladeva before them and taking a half of their army Sini, Anādhrishthi, Babhra, Vipritha and Ahuka attacked the sothern flank of the enemy’s army protected by Jarāsandha, the king of Chedis, the highly powerful Udichya, Salya, Sālya and other kings. And renouncing all hopes of life they began to discharge arrows (103–105). O foremost kings, Avagāha, Prithu, Kanka, Satadyumna and Viduratha, led by Janārddana, with the other half of the army attached the detachment protected by the highly powerful Bhishmaka, Rukshmi, Devaka, the Madra king and the kings of the West and South endued with energy and prowess. And casting off all hopes of life they began a dreadful fight discharging, Saktis, Rishthis, Prāsas and arrows (106–108). On that battle encircled by a huge army Salyaki, Chitraka, Shyāma, the energetic Yuyudhāna, Rajādhideva, Mridara, the mighty car-warriors Swaphalka, Prasena, and Satrajit, attacked the left flank of the enemy’s army. They began to fight there attacking half of the enemy’s army led by Mridara and assisted by the highly powerful western kings headed by Venudari and the sons of Dhritarāshtra (109-111).
XCII. THE BATTLE BETWEEN KRISHNA AND JARASHANDHA
Vaishampayana said:—Thereupon there commenced a great battle between the Vrishnis and the commanders and vassal kings of the lord of Magadha (1). O foremost of the descendants of Bharata, Vāsudeva fought with Rukshmi, Ahuka with Bishmaka, Vasudeva with Kratha, Vabhru with Kaishika, the king of Chedi with Gava, and Shambhu with Dantavakra. Thus did the great heroes and soldiers, belonging to the army of Vrishnis, fight for twenty-seven days with the highly powerful sovereigns and soldiers of the king of Magadha’s party (3-4). Those who rode elephants fought with such, the cavalry with the cavalry, the infantry with the infantry and the car-warriors with the car-warriors (5). A dreadful hair-stirring encounter took place between Rāma and Jarāsandha like unto that between Vitra and the king of gods (6). Caring for Rukshmini’s feeling Krishna did not slay Rukshmi, but by virtue of his own learning he sent back his shafts burning like the rays of the sun and dreadful like venomous serpents. A dreadful onslaught of soldiers took place in this battle (7-8). The battle-field was covered with mud of flesh and blood of both the armies. In that encounter of both the contending armies an endless number of headless figures arose from all sides. The car-warrior Rāma enveloped Jarāsandha with arrows resembling poisonous serpents. The heroic king of Magadha too covered him with arrows. Thereupon approaching each other in quick-coursing cars they struck each other with diverse weapons and sent up leonine shouts. After their horses and charioteers been slain, their cars had been shattered and their weapons fallen short they took up their clubs and ran towards each other. The earth shook under the weight of their feet (9–13). Taking up their clubs in anger those two highly powerful heroes, expert in fighting with clubs and having arms as huge as mountain summits, ran towards each other. And in order to witness their fight other heroes desisted from the encounter (14). Thereupon those two highly powerful heroes, celebrated in the worlds as the masters of the art of war, began to fight with each other like two infuriated elephants (15). O king, thereupon came there from all quarters thousands and thousands of gods Gandharvas, Siddhas, Saints and Yakshas. Shining greatly in their effulgence the battle-field looked like welkin covered with luminous bodies (16–17). Then turning toward left the highly powerful Jarāsandha ran towards Rāma and Baladava too turned towards south (18). By resounding ten quarters as an elephant strikes his antagonist with his tusks so those two heroes, skilled in club fighting, struck each other (19). In that encounter the sound of the fall of the Baladeva’s club was heard like that of thunder-bolt, and that of Magadha king’s club was like the riving of a mountain (20). As the wind cannot agitate the mount Vindhya so the club, slipped off the hands of Jarāsandha, could not shake the foremost of the holders of club (21). By virtue of learning and patience Jarāsandha, the king of Magadha, bore and withstood the velocity of Rāma’s club (22).
Thus moving about in diverse circles in the battle-field for a long time both of them grew tired. And then taking rest for some time they began to strike each other again (23–24). Those two foremost of warriors fought with each other for some time on equal terms. And none of them left the battle-field (25). Thereupon witnessing Jarāsandha’s efficiency in club-fighting the powerful Rama left off his club in anger and took up his mace (26). When in that great battle Baladeva, in anger, took up the terrible-looking mace of sure aim there was heard in the sky a sweet voice of the witness of the world which said to Baladeva the holder of plough-share (27–28). "O Rāma, O thou the conferrer of honors, this king of Magadha is not to be slain by thee. Be not sorry therefore and desist. Jarasandha shall, in no time, meet with his death from the means that I have laid out for his destruction (29)."
Hearing this voice of Providence Jarāsandha lost heart and Baladeva did not strike him therefore (30). O Emperor, while they thus desisted from fighting there took place a highly terrible encounter extending over a long time between the Yadavas and other kings in which they struck one. another fiercely. When the Emperor Jarāsandha was thus defeated and took to his heels and when the sun set the highly powerful Yadavas, protected by Krishna, who had gained their aim, did not pursue him in night. And gathering their respective soldiers according to the will of Mādhava they entered into their own city. And all the weapons that came down from the welkin also disappeared (31-34). And filled with absent-mindedness, king Jarāsandha too returned to his own city. And the kings, who followed him, returned to their respective kingdoms (35). On the other hand, O foremost of kings, having defeated Jarāsandha the Yādavas could not consider themselves as completely above defeat, for he was a highly powerful king (36). The great car warriors Yādavas fought with him for eighteen times and still they could not slay him in the battle-field (37). O foremost of Bharatas, king Jarāsandha had twenty Akshouhinis of soldiers who all came with him (38). The Vrishnis were very few in number and so they were overpowered by the king Vārhadratha who was followed by other kings (39). Having thus defeated Jarāsandha the king of Magadha, the great car-warriors Vrishnis began to live happily (40).
XCIII. AN ACCOUNT OF HARYASHWA
Vaishampayana said:—With Rohini’s son the powerful Vasudeva began to live happily in the city of Mathura filled with Yādavas (1). Gradually his person shone greatly in the beauty of youth and regal prosperity. And delightedly he began to range in Mathurā adorned with woods (2). Once again incited by his two daughters and remembering the death of Kansa, Jarāsandha, the king of Rajagriha, made preparations for a battle (3). In this wise the mighty car-warriors Yādavas fought seventeen times with Jarāsandha but could not kill him in battle (4). Thereupon accompanied by his four-fold forces the prosperous king of Magadha made preparations for the eighteenth expedition (5). Out of shame for his previous defeats and with a view to slay Krishna, the highly-powerful and valiant king of Rajagriha the beautiful Emperor Jarāsandha, like unto the king of gods in prowess, set out encircled by a huge army. And despite his many endeavours he again came back unsuccessful (6-7). Hearing that Jarāsandha had desisted the Yadavas, stricken with his fear, began to hold counsels (8). There upon the highly effulgent Vikadru, well-read in moral laws, said to the lotus-eyed Krishna in the very presence of Ugrasena (9).
"O my child Govinda, listen to the origin of our family. I am relating it because the proper time has come. Act according to my words, if you regard them proper, O pious one (10). Listen, I shall describe at length the origin of this race of Yadavas as related by Vyasa conversant with the knowledge of spirit (11). In Manu’s race flourished a celebrated and prosperous king by name Haryashwa born of Ikshwāku, and powerful like Mahendra himself (12). Like unto Indra’s Sachi he had a beloved spouse by name Madhumati the daughter of the Daitya Madhu (13). She was youthful and of matchless beauty and used always to carry out king’s wishes. And so she grew dearer than his very life (14). Observing the vow of one wife that daughter of the king of Dānavas, of a beautiful hip and capable of assuming forms at will, although a woman, used to satisfy the desire of that foremost of Ikshāwkus like the sky-ranging Rohini (15). O Mādhava, once on a time banished from the kingdom by his eldest brother, that lotus-eyed foremost of kings Haryashwa, conversant with the knowledge of time, left Ayodhya of his own accord. And with very few members with him he repaired to woods with his dear wife and began to live there. One day the lotus-eyed Madhumati said to the king who had been exiled by his brother (16-18). ’O foremost of kings, do thou cast off all desires for thy kingdom. Let us both go to the house of my father Madhu (19). There is the charming forest of Madhu like unto the city of the celestials where the trees pour down flowers and fruits as desired. We shall enjoy there happily (20). O king, thou art dear unto both my parents and for my satisfaction thou art dearer unto my brother Lavana too (21). So united with him we shall be able to enjoy there happily as if we are in our own kingdom. O foremost of men, repairing there like unto the immortals in the garden of Nandana we shall enjoy there as if in the city of gods. May good betide thee (22). O sovereign, greatly vain is thy brother. He cherishes malice against us and is always proud of his kingdom. We should therefore renounce him (23). Oh fie on such a wretched habitation and dependance like a slave. Therefore, O hero, let us both go to my father’s house’ (24).
"Although he had no desire of bringing about the destruction of his eldest brother through the help of his father-in-law the lust-stricken king however liked the words of his wife (25). Thereupon after that foremost of men the king Haryashwa, stricken with desire, had repaired with his beautiful wife to the city of Madhu the king of Dānavas said to him with love:—’Welcome to thee, O my son Haryshwa, I am pleased to see thee (26-27). O foremost of kings, I confer on thee all this my kingdom except the Madhu forest; do thou live here (28). In this forest Lavana will become thy help and guide in destroying thy enemies (29). Do thou rule over this prosperous kingdom abounding in kine, filled with cow-herds and adorned with the water of the ocean (30). O my son, if thou dost live here thou shalt have a huge mountainous fortress and thy extensive kingdom, consisting of prosperous villages and cities, will be the abode of kings (31). The country, that is watered by the ocean, is freed from dangers. There thou shalt have an extensive territory by name Anarta (32), O king, that will however come to pass in time. Do thou now engage in performing the duties of a king in this country (33). O my child, in time thy family will be amalgamated with the Yadu race originating from Yayati. Although born in the Solar Dynasty thy race shall constitute a subdivision of the Lunar race (34). My desire is, O my child, that after conferring upon thee this most excellent territory I shall repair to the ocean the abode of salt for carrying on ascetic observances (35). O my son, being united with Lavana, do thou rule over this prosperous and extensive kingdom for multiplying thy race (36)’.
"Hearing those words of Madhu and exclaiming ’do thou enter into water’ Haryashwa accepted the kingdom and the Daitya too repaired to the abode of Varuna, the asylum of ascetics (37).
"Thereupon Haryashwa, highly effulgent like unto an immortal, laid out a city for habitation on that best of mountains (38). That kingdom named Anarta, consisting of beautiful cities and precious kine, grew prosperous in no time (39). Inhabited by subjects Anupa country, adorned with forests, situate on the bank of the ocean and abounding in walls and villages, was filled with fields and corns (40). The highly powerful king Haryashwa, enhancing the delight of the subjects and cities, ruled over the prosperous kingdom with glory and in pursuance of the royal duties (41). By the perfect administration of the high-souled Haryashwa that prosperous kingdom became endued with all the characteristics of a kingdom and gradually increased in dimension (42). Adorned with royal accomplishments, that king, O lord, stationed in a kingdom, by his conduct and morality acquired the prosperity of his family (43). Thereupon gradually desiring for a son the intelligent Haryashwa began practising holy observances. He begat on Madhumati his highly illustrious son Yadu (44). Gifted with a voice like the blare of a bugle, irrepressible unto his enemies and endued with all regal marks the highly energetic Yadu began to grow up gradually (45–46). He was the only begotten son of the high-souled Haryashwa who ruled over the prosperous earth (47). Therefore having ruled piously for ten thousand years over his kingdom suffering no deterioration the king Haryashwa disappeared from the earth and repaired to the city of the celestials (48). Thereupon the subjects installed the valiant Yadu in the kingdom. After the demise of his sire the beautiful Yadu, like unto Indra himself, (from whom the Yadavas have sprung) rose like the sun and governed the earth. (During his regime) the fear of robbers was dispelled (49–50).
"Once on a time while engaged in sporting in the water along with his liberal wives like unto the moon (surrounded) by stars the king began to swim in the water of the ocean he was all on a sudden assailed by the powerful king of serpents Dhumavarna (51-52). Dragged by the king of serpents he was taken to his city, which had pillars and doors made of diamond, was adorned with a heap of pearls, white conch-shells, masses of various other jewels, corals and trees covered with foliage. It abounded in leading serpents living in the belly of he ocean and in its middle were temples of golden or moon-like lustre (53–55). That lord of kings saw there in the clear water of the ocean the city of the serpent chief built as if like one on the surface of the earth (56). Ease at heart the king Yadu entered that structure of fathomless water filled with serpent females (57). To him was offered a most excellent watery seat made of jems strewn over with lotus leaves and hung together by a lotus thread (58). When the king Yadu sat on that superb serpent seat Dhumavarna, the king of Pannagas, respectfully said (59).
"’O foremost of Yadus, having established this great family on earth and begotten you, a highly powerful sovereign, your father has gone to heaven (60). O my child, the family, the very mine of kings, that your father has established for the behoof (of the world), will be known as Yādava after your name (61). O lord in this your family, the gods, the Rishis and the eternal sons of the great Uragas will take birth as men (62). O foremost of kings, therefore, in pursuance of your own duties and by virtue of patriarchal deeds, accept these five maiden daughters of mine begotten on the sister of Yuvanashwa. You are worthy of obtaining a boon and I shall confer one upon you (63–64). Those, who will be born in your family, will be celebrated by the names of Bhouma, Sātwata, Bhoja, Andhaka, Yadava, Dāshārha and Vrishni—these seven (families) (65).’ Having said this and with water in his hands the foremost of Pannagas, Dhumavarna, who was observing the vow of a daughter, gave away to him cheerfully his daughter. And then delightedly he conferred on Yadu the following boon:—’O giver of honors, these my five daughters will give birth to five sons endued with the energies of their parents in equal proportions. By the power of my boon all the kings, born in your family, will be able to assume forms at will and range in water" (66-69)’.
"Having thus obtained the boon and the five maidens the king Yadu, like the moon, rose up soon from the water (70). Adorned with celestial garlands and unguents the king, in his bridal dress and encircled by the five ladies like unto moon in the midst of five stars, visited the entire inner apartment of the serpent (71–72). Then having consoled his five fire-like wives the king, filled with great delight, returned to his own city (73)".
XCIV. THE SONS OF YADU AND THEIR CONQUESTS
Vaishampayana said:—After a long time the king Yadu begat on the five daughters of the Nāga king five large armed royal sons, the scions of his family, namely Muchukunda, Padmavarna, Mādhava, Sārasa and Harita (1-2). Beholding those five sons like unto the five elements the king, of incomparable prowess, was delighted (3).
Once on a time worked up with pride and strength the five brothers, like unto five pillars of earth, stood before their sire and said:—"O father, we have come of age and have been endued with great strength. Command us soon what we shall do according to your mandate" (4-5)?
Hearing the words of his sons endued with the prowess of a tiger and marking their earnestness for work Yadu, the foremost of kings, was highly pleased and said (6):—"Let my son Muchukunda build up two mountainous cities around the mountains Vindhya and Rikshavan (7). Let my son Padmavarna build up in no time in the South a city on the mountain Sahya (8). Let my son Sarasa lay out a charming city in the province adorned with Champaka trees in the West on the mount Sahya (9). Let my son, the large-armed Harita protect the island of Dhumavarna, the king of serpents, situate in the ocean of yellow water (10). And installed in the office of heir-apparent, let my pious and large-armed son Mādhava, the eldest and foremost of all my sons, rule over my own kingdom (11)".
Thereupon according to the mandate of their sire, those foremost of kings, duly installed with chowries and others, and having attained to regal prosperity, set out towards their respective provinces in search of the quarters where they would lay out their cities (12-13). Having selected the interior of the Vindhyā impassable with hills, situate on the bank of Nermuda, for laying out his city, the royal saint Muchukunda cleared that place, constructed a bridge on a level with Nermuda and laid out ditches full of fathomless water around the city (14–15). In the various wards of the city were constructed temples, carriage roads, shops, high ways and gardens (26). Within a very short time that foremost of kings Muchukunda adorned his city with flag-staffs and pennons and filled it with wealth, corn and kine. It became prosperous like (Amarāvati), the capital of Indra (17). That foremost of kings, powerful like the king of gods, thus named his city built up by his own power. Since this city is built under the protection of the mountain Rikshavān and abounds in rocks it will be celebrated by the name of Mahishmati (18-19). Thereupon between the mountains Vindhyā and Rikshavān he laid out a highly charming city beautiful like the city of gods, by name Purika consisting of hundreds of gardens, prosperous shops and courtyards (20–21). Because that city was laid out around the mount Rikshavān by the pious-souled king Muchakunda it was named Purika (22). Thus did the powerful king Muchukanda, the foremost of the pious, build two spacious cities worthy of being enjoyed by the gods and began to rule over them (23). The royal saint Padmavarna laid out, on the mountain Sahya on the bank of the river Venā, the province Padmāvata abounding in trees and creepers with a skill like that displayed by the celestial Architect Viswakarma. And his city was known by the name of Karavira. Knowing the small compass of his territories the king laid out one complete kingdom (24-26). In the well-known prosperous province of Vanavāsi abounding in trees of all seasons Sārasa built his highly charming city Krouncha consisting of many Champoka and Asoka trees and coppery colored earth (27–28). Harita began to govern the island of the ocean abounding in many jewels and beautiful women (29). In his kingdom the fishermen, called Mudgaras, used to range in the bed of the ocean and collect shells (30). People of other provinces used to gather heaps of corals and brilliant pearls grown in water. (31). Searching in small boats and collecting jewels born in water Nishādas used to gather them in big boats (32). People of that kingdom used to feed upon fish and meat. Taking all sorts of jewels the inhabitants of the jeweled island used to go to distant countries in boats and used to encompass the satisfaction of Harita only like unto the god of riches with articles acquired by merchandise (33-34). Thus originating from the Ikshwāku race and being divided into four by the sons of Yadu his family was split up into four branches (35).
Having conferred in time upon Mādhava the foremost of the Yadu race his own kingdom, the Emperor Yadu cast off his earthly body and repaired to the city of the celestials (36). To Mādhava was born a powerful son by name Satwata endued with the quality of goodness and endowed with every sort of royal accomplishment (37). Sātwata’s son, the highly powerful Bhima also became a king. After his name his descendants are called Bhaima and those of Sātwata are known by the name of Satwatas (38). While this king was ruling Rāma also flourished in Ayodhyā. Having slain Lavana Satrughana (at that time) devastated the Madhu forest (39). That Lord, the enhancer of Sumitrā’s joy, laid out in that forest the city of Mathurā (40). When in time Rāma, Bharata and the two sons of Sumitrā (Lakshmana and Satrughna) terminated their career on earth, Bhima, on account of its contiguity to his own kingdom, brought that territory of Vishnu under his own control and began to live there (41-42).
Thereupon when in Ayodhyā Kusha became the king and Lava the heir apparent Andhaka began to govern that kingdom (43). Andhaka’s son was the king Revata. From him was born the king Riksha on the charming mountain situated on the bank of the ocean. After his name that mountain is known as Raivataka in the world (44–45). Raivata’s son was the highly illustrious king Vishwagarbha. He was greatly powerful and was a celebrated king in the world (46). O Keshava, he begat on his three goddess-like wives four auspicious sons like unto patriarchs by name Vasu, Vabhru, Sushena and Sabhāksha. Each, of those leading descendants of Yadu, acquired renown like a patriarch (47-48). O Krishna, this family of Yadus has been spread on earth by those kings having off-spring who were born in this family (49). Vasu had a powerful son by name Vasudeva and two beautiful daughters by name Kunti and Srhutrashravā (54), Kunti, ranging on earth like a goddess, was the queen of the king Pandu and Shrutashravā was the wife of Damaghosha the king of Chedi (51). O Krishna, thus I have related to you the origin of your family as I had heard before from Krishna Dwaipāyana (52). At present our family is on the verge of extinction, and therefore for encompassing our well-being and victory, thou, as the self-sprung Deity, art born as our leader in our family (53). Thou art omniscient and the upholder of all. And thou art above even the comprehension of gods. We can hide thee by recognizing thee as one of the citizens (54). O lord, thou art capable of fighting with king Jarāsandha and we too, determined upon entering into a fight, are ready to follow thy guidance (55). Jarāsandha, on the other hand, is of incomparable prowess, the leader of the entire circle of kings and has innumerable soldiers. But our resources are limited (56). This city has a limited supply of food and fuels. It is not protected by a fort. The diches of water are not well kept and the gateways are not furnished with weapons. It will not therefore be able to stand attack for even one day. Ramparts and walls, extending over a long distance, should be constructed around it (57-58). And the arsenal should be repaired with bricks. Kansa used to protect his own city by his own strength and so it is not protected by many men (59). Now when Kansa is dead and our kingdom is newly acquired this city will not be able to stand a new seige (60). When besieged this city will be assailed by the enemies and completely ruined forsooth over kingdom, along with men, will meet with destruction (61). The Yādavas, whom, taking advantage of their internal dissension and desirous of a kingdom we have conquered, are showing signs of enmity. Do what conduces to our well-being (62–63). On account of our king at this time when our kingdom is in danger we shall be the butt of redicule even unto those kings who have taken to their heels in fear of Jarāsandha (63). O Keshava, the people, who will be obstructed in the city, will distressingly say "We have been ruined by the internal dissensions of the Yādavas (64)." O Krishna, I do not speak thus with a view to excite in thee thy sense of duty, but have simply expressed my opinion out of affection (65), O Krishna, do thou encompass what conduces to our well-being now. Thou art the commander of this army and we are to follow thy orders. Besides, thou art the root of their quarrel. Do thou save us as well as thy own self (66).
XCV. KRISHNA MEETS WITH PARASURAMA
Vaishampayana said:—Hearing the words of Vikadru the highly illustrious Vasudeva, with a delighted mind, said:—"O Krishna, what the intelligent Vikadru, the foremost of royal speakers, and conversant with the meaning of royal counsels has said, is true and well meaning. He has related royal duties and truths conducive to the well-being of the universe. Do what that foremost of Yadus has said (1-3)".
Hearing the words of his father and of the high-souled Vikadru, Krishna, the foremost of men, gave vent to the following reasonable words (4). "I have listened to what you have said, surveying (the course of) the Providence according to reason, order, logic and scriptures (5). Hear the reply that I give and accept it after hearing. The king should behave according to order and moral laws (6). A king daily meditates on peace, quarrel, conveyance, seats, dissension-making and help (7). A learned king should not place himself before a powerful enemy, but rather should fly away. And in proper time and according to his strength he should engage in fight (8). Therefore although I am capable, I shall, at this very moment, fly away with the worshipful Baladeva for saving my life like one incapable (9). Ascending the mount Sahya beautiful like myself along with my reverend elder brother, I shall enter into Deccan and we shall behold the charming cities of Karavira and Krounch and the foremost of mountains Gomanta (10-11). Hearing of this our departure that Emperor, elated with success, will not enter into this city but rather will pursue us in pride. And repairing to the forest of Sahya with his followers he will endeavour to arrest us (12-13). Therefore this our departure is conducive to the well-being of the race of Yadu. By this, the Province, the city and the citizens will fare well (14). When an enemy flies away from his kingdom, the kings, desirous of achieving victory while in another kingdom, do not desist from fighting without killing the enemies (15)".
After this conversation, the heroic Krishna and Sangkarshana, although capable, set out for the south without experiencing the least anxiety in mind (19). Assuming forms at will they began to travel in hundreds of southern kingdoms (17). Thereupon getting upon the charming mountain of Sahya and experiencing joy they reached the road leading to the south (18). Going by that road they, within a short time, reached the city of Karavira, presided over by the members of their own family and adorned with the mount Sahya. They saw there a huge fig tree on the bank of the river Venā (19–20). They saw there the eternal great ascetic Rāma, the descendant of Bhrigu who is never exhausted and like the sun on the mount Mandara milching his sacrificial cow with her calf ever giving milk whenever desired and white as the milky Arani tree near the mount Mahendra. He was seated at the foot of that tree, had his axe on his shoulder, wore bark and matted locks, was white as the flames of fire, effulgent like the sun, the destroyer of the Kshatriyas, motionless like the ocean, was preserving the three sacred fires, was emaciated with the performance of three oblations a day and was like the very preceptor of gods (21-26).
Thereupon Krishna, the foremost of speakers and conversant with the history of men, addressed that foremost of Rishis, in sweet words saying (27):—"O Reverend Sir, I have known thee as the foremost of Rishis, Rāma, the son of Jamadagni born in the race of Bhrigu, and the destroyer of the Kshatriyas (28). O descendant of Bhrigu, having agitated the ocean with the velocity of thy shafts thou hast laid out a city by name Surpāra, two thousand cubits in breadth and one thousand in length. Thou hast laid out a great province in the prosperous groves of the Sahya mountain situated on the bank of the great ocean. Remembering the destruction of thy sire thou didst, with thy axe, chop off the thousand arms of Kārtavirya resembling a forest. Even now the Earth has her mud covered with the cool blood of the Kshatryas who were killed by thy axe and were shorn of effulgence. O son of Renukā, the axe remains here in the same way in which thou didst hold it in battle on earth out of anger against the Kshatryas. O Vipra, we wish to hear from thee some thing. Do thou reply to it without any hesitation of mind. O foremost of Munis, perhaps thou mightest have heard of two Yādavas living on the bank of the Yamunā. We are those two Yadavas living in Mathurā. From the very commencement of our birth, our father Vasuveda, the foremost of Yadus and ever observant of vows, afraid of Kansa, placed us in Vraja. There we grew up without any fear (29–37). As soon as we came of age we entered into Mathurā and powerfully destroyed the haughty Kansa in the assembly (38). Thereupon placing his father Ugrasena in his royal office we again, as before, engaged in the work of cow-herd boys (39). O thou of firm vows, thereafter when Jarāsandha laid seige to our city for many times and fought we, although capable, in the interest of our city and subjects, in fear of his preparations, left our city on foot, for we are not powerful, have made no preparations and have no soldiers, carts, coats of mail and weapons (40–42). Thus, O foremost of Munis, we have come to thee. Do thou welcome us with good counsels (43)."
Hearing those their becoming words Renukā’s son Rāma, born in the race of Bhrigu, replied in words pregnant with morality (44).
"O lord Krishna, in order to give you counsels I have just alone come to this place without my disciples (45). O thou having lotus-eyes, I know thy habitation in Vraja and the destruction of the vicious-souled Kansa and other Dānavas (46). Coming to know now of thine and Rama’s quarrel with Jarāsandha I have come here, O thou having a beautiful face, O foremost of men (47). O Krishna, I know, though not a boy, thou, the eternal lord of the universe, hast become a boy, for encompassing the work of the gods (48). Although there is nothing in the three worlds which thou dost not know still listen to what I say out of devotion (49). O Govinda, thy predecessors laid out and established this city of Karavirapura (50). O Krishna, now in this city reigns the highly wrathful, illustrious and celebrated king Vasudeva Shrigāla (51). Out of jealousy towards the heroes that king has destroyed all thy kinsmen and the kings born in thy race (52). O Govinda, the king Shrigāla is greatly proud, of uncontrolled mind, cannot look at other’s prosperity, is elated with the pride of his kingdom and riches and is even oppressive towards his own sons (53). Methinks, O foremost of men, thou shouldst not live in this dreadful Karavirapura, censured by all the kings (54). Hear, now, I shall describe the place stationed where thou wouldst be able to obstruct and fight with thy enemy Jarāsandha puffed up with power (55). Mayst thou fare well, O Mādhava. Let us this very day cross the sacred river Venā with our arms and spend the night on the impassable mountain situated at the boundary of this kingdom (56). Spending a night on one of the minor ranges of the Sahya mountain named Yajnagiri the abode of dreadful beasts living upon flesh, abounding in trees and creepers and adorned with blossoming trees and crossing the river Khatangi, resembling the water-fall of Gangā issuing out of the great mountain and adorned with golden lotuses we shall see the water-falls of the Ganges adorned with various woods of the ascetics. Repairing to that hill we shall behold there the ascetics who do not care for honors although worthy of them. Then crossing the river we shall go to the charming city of Krouncha (57-61). O Krishna, the lord of that province is the pious king Mahākapi born in thy race (62). Without paying a visit to that king we shall repair to the eternally sacred shrine Andhuha for spending the night (63). Issuing therefrom we shall go to the celebrated hill Gomanta consisting of many summits situate in the valley of the mount Sahya (64). O Krishna, one of the summits has risen so high up into the sky that even the birds cannot get on it. It is the resting place of the gods, enveloped with luminous bodies, high as an etherial house and like the stare-case of the celestial region; (what more) that mountain is like the second Sumeru and the landing stage for all the celestial conveyances (65–66). Getting upon that high summit ye will range there seeing the sun and the moon, the effulgent lords of the luminous bodies, at the time of their rising and setting and the great ocean of heaving waves and adorning the insular continent of Apara (67–68). Ranging in the forest situate on the summit of the mount Gomanta if you obstruct Jarāsandha by fighting with him in the fort you will be able to conquer him (69). Beholding you on the summit of the mountain Jarāsandha will become incapable of fighting in the rocks. I see before me the weapons that you will acquire when that terrible battle will set in (70–71). O Krishna, as ordained by the gods, such a battle will take place there between other kings and the Yādavas that the earth will be filled with the mud of flesh and blood (72). Appearing as if in the very forms of death, the discus, plough-share, the club Kōumodaki, the mace Saunada and other Vaishana weapons will, in that battle, drink the blood of the kings urged on by death (73–74). O Krishna, O thou the stay of the celestials, in that battle of discus and mace, as ordained by the gods and brought on by Time, the celestials and thy enemies will behold thine Vishnu form (75–76). For accomplishing the work of the gods, which has not come within thy recollection for a long time, do thou, in thy Vishnu form, take up that discus and club (77). Let Rohini’s son, the stay of the world, take up, for destroying the enemies of the gods, dreadful mace and plough-share capable of grinding the enemies (78). As spoken by the gods at their meeting held for relieving the earth of her burden this will be thy first battle in the world with the kings (79). In this battle thou shalt attain to thy Vishnu form, weapons, prosperity and energy and destroy the army of the enemies (80), O Krishna, this battle will sow the seeds of the great battle, abounding in weapons, that will be named Bhārata (81). Do thou therefore go to that best of mountains Gomanta. From the signs it appears that Jarāsandha is on the verge of ruin (82). Drinking the ambrosia-like milk of this sacrificial cow do ye proceed by the way pointed out by me. May good betide ye (83)".
XCVI. A DESCRIPTION OF THE MOUNT GOMANTA
Vaishampayana said:—Thereupon drinking the milk of the sacrificial cow along with Bhrigu’s descendant the two foremost of speakers and Yādavas Rāma and Keshava, endued with the gait of infuriated elephants proud of their strength, set out by the path pointed out by Jāmadghni for beholding the mount Gomanta (1–2). As the gods beautify the celestial region so those two heroes, with Jāmadagnya as the third, beautified the road like three fires (3). As the gods come to the mount Mandara, so they, passing over the road frequented by men, reached the mount Gomanta in the evening. It was covered with charming creepers, adorned with various trees, scented with incense, variegated with a row of beautiful peacocks, entirely filled with bees, and rocks abounding in trees, and resonant with the notes of peacocks imitating the muttering of clouds (4–6). The summits of that mountain were attached to the sky, the trees were covered with clouds, the rocks were scratched with the tusks of the infuriated elephants, the places around the water-fall were covered with green grass and creepers and were resonant with the notes of birds (7–8). With dark-blue rocks that foremost of mountains assumed various colours like a cloud. Its body was besmeared with metalic discharges. It was adorned with table-lands and springs, was filled with beautiful celestials like the mount Maināka coursing at will, was elevated and of high summits. Its base was filled with water. Its caves were adorned with forest, and white clouds and covered with, Panasa, mango, Amrataka, cane, Syandana, sandal, Hintāla, Tamala and Ela woods. It was adorned with Marichakshupa, Pippali, Inguda, Sāla, Nimva, Arjuna, Pātali and Ponnaga trees. The water was adorned with water-born lotuses and the ground with ground-born ones. It was adorned with Drumashanda, Jamva, and Jamvula trees and completely embellished with Kanda, Kandala, Champaka, Ashoka, Vilwa, Tinduka, Kutaja and Naga flowers. It was filled with elephants and deer-herds. The spacious valleys of that foremost of mountains were resorted to by Siddhas, Chāranas and Rakshasas, the rocks were continually filled with Vidyadharas, and echoed with the roars of lions and tigers. It was sprinkled with currents of water and adorned with moon trees. That mountain was highly spoken of by the gods and Gandharvas, adorned with Apsaras and covered with flowers of celestial trees. Its summits had no experience of the strokes of Indra’s thunder, forest-fire and fear of high winds. The tops of the summits were beautified with streams of powerful water-falls and shone greatly with the beauty of water and moss. All the passages were inhabited by deer and the sides of that best of mountains were adorned with rocks dark-blue like clouds. As the wives beautify a husband so it was beautified by forests abounding in gentle trees covered with blossoming flowers. At some places its summits, beautified with caves and forests like a man with his wife, burning in effulgence with herbs and inhabited by ascetics, it appeared as if it was adorned with artificial golden forests. It appeared as if with its spacious root and rising summit that mountain was agitating the earth and the sky (9-27).
Having reached the charming mount Gomanta, the three immortal-like heroes felt a desire for living there (28). Thereupon as the birds rise high up into the sky so like Vinatā’s son with their course not obstructed any where they, with great force and power, got upon that best of mountains (29). Ascending like gods that most excellent summit of the mountain, they, without any delay, built a habitation there after their own heart (30).
Seeing the Yadavas stationed on the summit of the mountain the great son of Jamadagni, Rāma, with a view to express his liberal views said (31):—"O my child lord Krishna, I shall now repair to the city of Surpāraka. Even if you enter upon a battle with the gods you will not be defeated (32). O Mādhava, by the delight that I acquired on the way by your following me, this my immortal body has been blessed (33). The battle, in which you will acquire the weapons and which is intended for the after-life behoof of the kings, as ordained by the gods, shall take place here (34). O Vishnu, O Krishna, eulogised by the gods and the foremost of men do thou listen to the moral words of men in general (35). This present battle with Jarāsandha, as ordained by Time, is the first instalment of thy human actions which thou hast begun to perform in the world assuming a human form (36–37). Do thou thyself, O Krishna, by thy own power, hold thy weapon and assume thy form terrible in battle (38). When thou shalt, with thy uplifted discus and mace, stand in the battle-field, beholding thy well-formed eight arms even the king of gods will be stricken with fear (39). O foremost of the pious, as settled in the city of the celestials from to-day commences thy march for establishing thy glory in the world in the interest of the gods (40). O foremost of speakers, O large-armed Govinda, do thou speedily send for Vinatās son for waiting on the flag staff of thy car (41). For the kings, whose object of life is to fight under the subjection of Dhritarashtra’s sons, are waiting for battle as if with their faces turned towards the city of the celestials (42). As if beholding the future destruction of the kings, possessed by widowhood and with one braid of hairs the Earth is waiting for thee (43). O Krishna, O thou the slayer of thy enemies, when assuming a human form thou shalt be present in the battle-field the Kshatryas, possessed by hostile stars, without shrinking, will assume a joyous attitude (44). Therefore O Mādhava, do thou soon engage in fight for grinding the host of Dānavas, for the attainment of the celestial region by the kings and the happiness of the gods (45). O Krishna, honored by thee who art honored by the universe I consider myself honored by the entire world, mobile and immobile (46). O thou of large arms, forsooth thou shalt remember me when thou wilt fight with the assembled kings. I shall endeavour for the accomplishment of thy object (47)."
Having said this to Krishna who never experiences weariness in work, and showered blessings on him Jamadagni’s son Rāma set out for his wished-for quarter (48).
XCVII. BALARAMA GETS DRUNK
Vaishampayana said:—After the departure of Jamadagni’s son Rāma, Rāma and Krishna, the perpetuators of the Yadu race, assuming forms of their own accord began to range on the charming summit of Gomanta (1). Wearing on their breast garlands of wild flowers, clad in dark-blue and yellow apparels and with their body besmeared with metalic discharges those two youths, of dark-blue and white persons, began to range, with a view to sport in the charming forests on the summit and see the sun and moon, the lords of luminous bodies at the time of the rising and setting of planets (2-4).
Thereupon once on a time while separated from Krishna the powerful and beautiful Sangkarshana, ranging on the summit of the mountain, sat under a charming shade of a blossoming Kadamva tree, sweet-scented wind began to fan him (5–6). Thus served by the wind and smell of wine touching his nostril he felt a hankering for wine and his mouth began to dry up like one who had excessively drunk in the previous day (7-8). Thereupon recollecting the drinking of ambrosia in the days of yore, he, searching the wine, saw the Kadamva tree (9). Deposited in its cave, the water, that the clouds showered on the tree in the rains, had become a delightful wine (10). The powerful Baladeva was over-powered by thirst, so drinking that wine again and again, like a sick person drinking water he grew inebriete and his body began to reel (11). On account of his being drunk his eyes and face, resembling an autumnal moon, began to roll (12). The goddess Vāruni, who was the churning rod of ambrosia unto the gods, was born in that Kadamva cave in the shape of wine. And so she passed by the name of Kādamvari (13). Inebriete with Kādamvari wine while Krishna’s elder brother began to speak in indistinct but sweet words the wine incarnate Kānti, the beloved spouse of the moon, the goddess Sree the foremost of damsels having the emblem of a cloud on her flag, these three celestial ladies approached him with sweet words (14–16). First of all coming before the inebriete son of Rohini the goddess Vāruni, with folded hands, addressed to him words conducive to her own well-being (16):—"O Baladeva, O foremost of gods, do thou consume the host of Daityas. I am here thy beloved lady Vāruni (17). O thou having a pure countenance, thou used always to reside by the forest fire, but now thou hast disappeared. Hearing this, I am ranging on the face of the earth like one whose religious merit has been dissipated (18). For a long time I lived in the filaments of flowers and spring flowers whose bunches were never touched. But I am fond of pleasures, therefore at the advent of the rains, hiding my own true form I was lying in the Kadamva cave in expectation of thy arrival stricken with thirst (19–20). O sinless one, as I was despatched with consummate beauty reigning over all my limbs, by my father Varuna at the time of the churning for ambrosia, so I have been sent by him now (21). O lord, thou art my beloved preceptor, so I wish to live by thee as I was residing by the forest fire in the ocean (22). O god, O sinless Ananta, save thee I shall not be able to serve any other people. And so I shall not leave thee even if thou dost remonstrate with me (23)."
With her eyes rolling a little and her hip moving in drunkenness, the goddess incarnate of beauty, Kānti, exclaiming "May victory crown Rāma", approached Sangkarsāna, who was seated there and lovingly addressed to him with folded-hands the following words pregnant with significance (24–26). "I regard the highly powerful god Ananta of thousand heads more than the moon. Therefore with all my accomplishments I am following thee like wine (27)." Thereupon Kamalā, the abode of lotuses who always lives on Vishnu’s breast, placed herself on the breast of the holder of plough-share like a garland of pure flowers (28). Taking a garland of pure flowers, placing herself on the breast of the lotus-faced Baladeva, the well-adorned Kamalā, with a lotus in her hand, said (29):—"O Rāma, O beautiful Rāma, united with Vāruni, Kānti and myself thou dost, O king of gods, appear beautiful like the moon (30). This is thy crown, I have brought from the abode of Varuna, which used to shine over thy thousand heads like the sun (31). O thou having lotus eyes, the golden Kundalas crested with diamonds and the celestial first lotus, which were thy ear ornaments (have also been brought) (32). The blue silken apparel, worthy of the ocean, which was in it and the beautiful neck-chain (have also been brought) (33). O god, O thou having large arms, now thy proper time has come. Do thou, as before, adorn thyself with these ornaments and do them honor (34)."
The goddess Sree having said this, Baladeva, accepting those ornaments and the three celestial damsels, shone like the autumnal moon (35). Thereupon united with the slayer of Madhu resembling a cloud surcharged with water he attained to great delight like the moon released from Rāhu (36). One day while they were conversing as they always do at home Vinatā’s son, who had just returned from the battle-field, whose body was wounded with the strokes of weapons, who wore celestial garlands and unguents and who used to speak highly of the victory of gods, came there quickly. (37–38). When the Lord Vishnu was asleep in the abode of Varuna in the ocean of milk, Virochanana’s son pilfered his crown (39). For that crown of Vishnu, Garuda, the foremost of birds, fought a dreadful battle with the Daityas in that ocean, and securing it and not seeing Vishnu there, he was, with great force, passing through the surface of the earth, on his way to the celestial region (40–41). While proceeding with that effulgent crown on his lap, Vinatā’s son arrived there and saw his master Vishnu engaged in another work (42). Beholding Vishnu in a human form on that best of mountains, without any diadem on his head and with out any visible dress and apprised of his intention that foremost of birds threw from the welkin that crown on Vishnu’s head in such a way as if it had been attached to his head from before. And placed upon Mādhava’s head that diadem shone there like the mid-day sun on the summit of the mount Sumeru (43–45).
Beholding his own diadem brought by Vinatā’s son, Krishna, with a delighted face, said to Rāma:—(46). "While arrangements for a battle have been completed on this mountain, methinks, the accomplishment of the work of gods is near at hand (47). When I fell asleep in the ocean, Virochana’s son, assuming a celestial form like that of the king of gods, stole away my diadem and took it away like a planet. Garuda has brought this back (to me) (48–49). I think it for certain that Jarāsandha is near at hand, for the tops of the cars, fleet as the wind, are being seen now (50). Behold, O reverend sir, there shine the moon-like umbrellas and well-arranged armies of the kings desirous of achieving victory (51). The white, clean and flying umbrellas, on the cars of the kings, are coming towards us like cranes in the sky (52). United with the lustre of the sun the effulgence of the weapons shining like the celestial region, is moving about in ten cardinal points (53). When in the midst of battle the kings will aim at me and discharge these weapons, they will forsooth be destroyed (54). In proper time the Emperor Jarāsandha has come. He is our first guest in battle and is like a touch-stone for testing our military skill (55). O reverend sir, as long as Jarāsandha does not come we should not commence the battle. Let us therefore get ready and search for our soldiers (56)."
Saying this and desirous of entering into a battle and of slaying Jarāsandha Krishna began quietly to survey his troops (57). Beholding those kings that eternal Yadu Chief began to recapitulate within himself the counsels that were held before in the celestial region (58). "All these kings have arrived, who, observant of their royal duties, will be slain by actions laid down in Scriptures (59). I consider these leading kings sprinkled with water by Death himself like sacrificial beasts and their bodies are turned towards heaven (60). Her surface being thickly covered with their armies and territories the Earth, worn out with the weight of these kings and their forces, had repaired to the celestial region. However in no time the surface of the earth will be divested of men and the welkin will be filled with kings (62–62)".
XCVIII. JARASANDHA’S INSTRUCTIONS TO THE KINGS
Vaishampayana said:—Surrounded by his four-fold forces moving like the ocean, the highly effulgent and powerful king Jarāsandha, observant of vows and the leader of kings, arrived there. He had with him war-chariots drawn by spirited horses, trained by expert warriors whose course was not impeded any where, cloud-like elephants, adorned with bells, carrying a golden room with warriors proud of battle and driven by clever drivers, horses leaping and fleet like the wind governed by clever drivers and numberless infantry armed with swords, daggers and leathern fences who could leap even high up into the the sky. A host of kings also followed him (1-6). All the caves of that best of mountains and all the quarters echoing with the clatter of car wheels resembling the muttering of clouds, the noise of the elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the emperor Jarāsandha, with his army, was seen there like an ocean (7-8). Striking this palms against each other and slapping their arms that army of the kings, abounding in delighted warriors, shone there like an army of clouds (9). That army, variegated with cars, fleet like the wind, with elephants resembling the clouds, with horses resembling white clouds and with well dressed infantry, shone like clouds kissing the ocean after the termination of the rainy season (10–11). Thereupon those powerful kings, headed by Jarāsandha, encamped encircling that mountain (12). At that time the encampment of those kings lying outside shone like the full ocean during the full moon (13).
After the expiration of the night, the kings, having performed the auspicious ceremony of Koutuka, rose up for ascending the hill for fight (14). Having assembled at the valley of the mountain they, out of curiosity, began to hold counsels befitting the hour of battle (15). There was heard thus a great tumult like that of the upheaving of the ocean at the time of the dissolution of the world (16). With Kanchika turbans on their heads and canes in their hands the warders began to move about on all sides exclaiming "Ma" i.e. (do not make noise) (17). That army, hushed into silence, imitated the form of the ocean abounding in fishes and huge serpents (18). When informed of the mandate of the king that ocean-like army stood silent and motionless the king Jarāshdha, like the preceptor of the gods, addressed them, saying (19):—"United soon let the armies of the kings completely besiege this mountain (20). Let rocky weapons and clubs be got ready and prāshas and Tomaras be placed on high (21). In order to throw up let artizans make ready means of obstructing the speedy fall of weapons (22). Let what, the king of Chedi speaks to heroes engaged in fighting with one another, and inebriete with desire for battle, be carried out (23). Rive this foremost of mountains with Tankas and Khanitras and let kings, expert in fighting, be placed at no distance (24). As long as I do not kill the two sons of Vasudeva let my army remain besieging the mountain (25). You will so besiege this mountain sprung from rocks and you will so obstruct the sky with arrows that even the birds may not go out of it (26). Let the kings, at my command, wait at the base of the mountain and get up on it as soon as an opportunity presents itself (27). Let Madra, the king of Kalinga, Chekitān, the king of Valhika, Gonarda the king of Kāshmira, the king of Karusha, Druma of Kimpurushā, and mountainous tribes ascend the mountain from the other side (28–29). Let Venudari of the Puru race, Vidarbha, king Somaka, Bhoja, king Rukshmi, Mālava, Suryaksha, Drupada, the king of Panchala, Vinda and Anuvinda of Avanti province, the energetic Dantavakra, Chhāgali, Purumitra, the emperor Virat, the king of Koushāmvi, Mālava, Shrutadhanwā, Veduratha, the king of Trigarta, Bhurisrava, Vana and Panchnava, let these kings, powerful like thunderbolt and expert in capturing a fort, get up on this mountain from the north and assail it (30-33). Let Ansumāna’s heroic son Kaitaveya, Uluka, Ekalavya, Dridaksha, Jayadratha, ever observant of Kshatriya duties, Uttamoujā, Shālwa, the king of Kerala, Koushika, Vāmadeva, the king of Vidishā and powerful Sukeshi get upon the mountain from the east and rive it as the wind dissipates the clouds (34–36). Myself, Darada and the powerful king of Chedi, shall rive the western side of the mountain (37). In this way let the mountain be beseiged completely on all sides by our men and entertain a terrible fright as from the fall of a thunder-bolt (38). Let the holders of clubs with clubs, Parigha-holders with Parighas and other warriors with diverse other weapons rend this foremost of mountains (39). O ye kings, you shall have, even to day to level this mountain abounding in high, uneven and dangerous rocks" (40).
As the oceans lie encircling the earth, so those kings, at the command of Jarāsandha, stood encircling the mount Gomanta (41). Thereupon the king of Chedi, like unto Indra the king of gods, said:—"What is the use of capturing like a fort this foremost of mountains Gomanta impassable with high trees and abounding in high summits. Covering it on all sides with twigs and woods we shall burn it even this very day. What is the use of making any other effort? Besides the Kshatriyas are tender and they fight with arrows in battle. We should not engage them to fight on foot in a mountain. By besieging or rising above it even the gods cannot rend this mountain. O king, to lay a siege is proper when capturing a fort (42–46). Those, who take shelter on a mountain, yield when they fall short of food, water and fuels. Although we are many in number we should not disregard the two Yadavas stationed in fight. This is not a wise policy. We do not know the strength of those two Yadavas. By their actions they have acquired celestial reputation. And although they are boys they accomplish many difficult feats (47–49). Placing all round this mountain dried grass and woods we shall set fire to them. Consumed thereby they will give up their life (50). If on being burnt they come out of the mountain and approach us we shall, all united, kill them and they too will meet with death" (51).
The kings with all the soldiers liked what the king of Chedi said for their well-being (52). Thereupon as a cloud is stricken with the rays of the sun so that mountain was ablaze with with dried woods, grass and twigs (53). According to the course of the wind and place the light-handed kings set fire on all sides of that mountain (54). Then the fire, excited by the wind, conflagrated on all sides, and with the lustre its flames, accompanied by smokes, beautified the sky (55). Thus the fire, begotten by the collection of woods, began to burn up the beautiful mountain Gomanta abounding in beautiful trees (56). And that burning mountain being rent assunder into a hundred (pieces) huge rocks began to come out from all sides, looking like huge fire brands (57). As the sun, with its lustre, lights up the clouds, so the fire lighted up the mountain with its rising flames (58). It appeared as if pained with molten metals, burning trees and agitated beasts that mountain was weeping (59). From that heated mountain which was being consumed by fire began to come out molten metals of golden, dark-blue and silvery hues (60). With its half enshrouded with the darkness of smoke, that mountain, covered with flames of fire, was shorn of beauty like disappearing clouds (61).
With the detached collection of rocks and the dreadful down-pour of embers that mountain appeared like a cloud accompanied by a shower of fire-brands (62). With springs of water rising up and enveloped with smokes the mount Gomanta appeared to have been consumed by the fire of dissolution (63). With half of this body burnt, serpents, having huge hoods, overwhelmed, with anxious eyes and sighing, began again and again to leap up and fall down with their heads bent downwards (64). Assailed by fire and excited the lions and tigers began to cry and the trees began to yeild juice consequent upon burning (65). Rendered coppery with ashes and embers the wind began to rise and cover the sky, with smokes, like clouds (67). On account of the spread of fire the birds and beasts left the table-lands and the mountain became agitated (68). As if rent by the thunder-bolt of Vāsava that mountain, abounding in shaken and high rocks, began to throw out rocks (69). Thus setting fire to that mountain and themselves distressed by it the Kshatriyas retreated to a distance of a mile (70).
When that foremost of mountains was thus burnt the great trees were so scorched that none could look at them, and the root (of the mountain) was slackened, Rāma in anger, said to the lotus-eyed Krishna, the slayer of Madhu (71–72). "O my brother Krishna, on account of their enmity towards us the enemies are consuming this mountain along with its table-lands, summits and trees (73). Behold O Krishna, the leading twice-born ones, who are living in the forest of the mountain assailed by fire and covered with smokes, are as if weeping (74), O brother, if this Gomanta is burnt down on our account we shall acquire great censure and blame in the world (75). Therefore O foremost of warriors, in order to satisfy our debt to this mountain whose shelter we have taken we shall destroy the Kshatriyas with our very arms (76). Setting fire to this mountain these foremost of car-warriors, the Kshatriays, well armed, are signifying their desire for battle. (We shall despatch them to the abode Yama)" (77). Saying this Keshava’s elder brother, bedecked with a garland of wild flowers, beautiful Kundalas and crown, inebriete with Kādamvari wine, resembling an autumnal moon, clad in a blue raiment, of white face, the beautiful Baladeva jumped down in the midst of kings from the summit of Gomanta like the moon from the summit of Sumeru (78-80). When Rāma leaped down, the beautiful Krishna, too of incomparable energy, resembling a dark-blue cloud, jumped down from the summit of Gomanta (81). Thereat the divine Hari, assailing that foremost of mountains with his two feet, its four sides were broken down (82). Thereupon, water, issuing from its rocks, resembling elephants in rut, immediately extinguished that fire as the sun, at the end of a cycle, puts down the fire of dissolution with showers. Having thus put down the fire the powerful lotus-eyed Krishna, of a gentle face and leonine voice, carrying a beautiful diadem like that of the thousand eyed deity and bearing the mystic mark of Srivatsa on his breast, followed Rāma by jumping. When they got down the foremost of mountains, assailed with their foot-steps, began to yield water for extinguishing the flaming fire. Beholding that fire extinguished by water the kings too grew terrified (83–87).
XCIX. KRISHNA MEETS HIS ENEMY
Vaishampayana said:—Beholding the two sons of Vasudeva come down from the mountain the soldiers of the kings grew terrified and the animals bewildered (1). Although they had no other weapons but their arms they began to move about there in anger like two Makaras that agitate the ocean (2). When they began to range there desirous of fighting there arose in them their respective ancient intelligence regarding the handling of weapons (3). The weapons, which they had obtained before in their encounter at Mathura, came down from the sky like burning flames before the very eyes of the assembled kings. The huge bodily weapons, which the two Yādavas obtained, came down from the sky, as if filled with thirst and the desire of feeding upon human flesh. They, adorned with celestial garlands, lighted up the ten quarters with their lustre and terrified the sky-ranging ones. Beasts of prey followed them with a view to feed upon royal flesh (4–8). When in that great battle came down for the two Yadavas four powerful Vaishnava weapons namely, the plough-share Samvartaka, the mace Sounanda, the discus Sudarshana, and the club Koumodaki the powerful Rāma, the foremost of Sātwatas, first of all, took up with his left hand the plough-share embellished with celestial garlands and moving obliquely like a serpent and with his right hand, the best of maces Saunanda that creates depression in the enemies (9-12). Keshava, with delight, took up the discus Sudarshana which is worthy of being looked at by all the worlds and effulgent like the sun (13). The other hand of Krishna, the necessity of whose incarnation was known to the gods, was bedecked with the club Koumodaki (14).
Thus armed the heroic Rāma and Govinda, the very incarnations of Vishnu, began to withstand the enemies in battle (15). Displaying their prowess like two gods, the two heroic sons of Vasudeva, designated as the younger and the elder brothers and although one in Vishnu, divided into two as men under the names of Rāma and Govinda and dependant on each other, began to range in the battle-field withstanding the enemies (16-17). Thereupon raising up his plough-share in anger, resembling the belly of a crow the heroic Rāma began to move about in the battle-field like the very Death of the enemies. And dragging the cars of the highly powerful Kshatriyas he began to give effect to his anger on the horses and the elephants (18–19). Ranging in that battle-field and assailing with the strokes of his mace mountain-like elephants thrown up with his plough share he began as if to churn them (20).
Thereupon the leading Kshatriyas, who were on the point of being slain by Rāma, left their cars in fear, and went to Jarāsandha. Thereat the king Jarāsandha, ever observant of Kshatriya duties, said to them:—"O fie on your conduct as Kshatriyas grown tired of battle (21–22). The sages say that those, who albeit powerful fly away from the battle-field leaving their cars behind, are visited by the sin of destroying an embryo. Do you not know this (23)? Fie on your conduct as Kshatriyas. Why do ye fly away in fear of a milk-herd of limited power who fights on foot (24)? Do ye return soon according to my order, or you need not fight, but wait in the battle-field as spectators. I shall myself despatch those two cow-herd boys to the abode of Yama (25)."
Thus excited by Jarāsandha the Kshatryas delightedly rallied round and engaged in fight with a downpour of arrows (26). With coats of mail, Nishtringsas, weapons, quivers, arrows and bows, set with strings, horses adorned with golden reins, cars of moon-like lustre and cloud-like elephants driven by Mahāmātras they again set out for the battle-field (27-28). Covered with rising umbrellas and fanned with beautiful chowries the kings, stationed on cars, shone greatly in beauty in the battle-field (29). The foremost of warriors, the two heroic sons of Vasudeva, Rāma and Keshava were seen ranging about with a desire of fighting as soon as they got down in the battle-field (30). Thereupon there took place a terrible encounter between them and the kings, accompanied with a profuse discharge of shafts and strokes of clubs (31). Those two heroic descendants of the Yadu race bore thousands of arrows shot by the kings like two mountains sprinkled with rain. Although assailed by heavy clubs and maces they did not tremble (32-33).
Thereupon the highly-powerful Krishna, resembling a cloud and holding conch, discus and club in his hand, increased his body like a cloud accompanied by wind. And with his discus effulgent like the sun he began to cut down men, horses, elephants and mighty car-warriors (34–35). On the other side, Rāma too so dragged the kings with his plough share and so struck them with his club, that they, deprived of consciousness, could not stand in the battle-field (36). The car-wheels being obstructed the variegated chariots of the kings were broken down and could not go on in the battle-field (37). Having their tusks broken down with the strokes of maces, _Hastihānaya_²⁶⁹ elephants began to fly away from the battle-field with a great noise like the autumnal clouds (38). Assailed by the flames of the fire wrought by the discus, the cavalry and the infantry began to breathe their last like those struck down by thunder-bolts (39). Struck and grinded with the plough-share the entire host of the royal army appeared like creatures at the time of the universal dissolution (40). What to speak of fighting the kings could not even look at the battle-field, the sporting ground of the celestial weapons of Vishnu incarnate (41). Some of the cars were completely crushed down, of some the kings were killed and some, with one wheel broken down, lay upset on the surface of the earth (42). In that dreadful battle of discus and plough-share portendous Rākshasas were seen (43). So great was the number of upturned cars, elephants, horses, and men, who, on being assailed, were plaintively bewailing that even with great care it could not be ascertained (44). Saturated with the blood of the wounded kings the battle-field appeared like a damsel besmeared with sandal paste (45). The battle-field was covered with the hairs, bones, fat, entrails and blood of horses, elephants and men (46). The battle-field was destructive of the men and animals of the kings, was filled with inauspicious cries and bewailings of the jackals, was crested with lakes of blood, was like the sporting-ground of Death, was covered with the bones of elephants, with warriors having their arms cut off and wounded horses and was echoing with the cries of vultures and wolves (47-49). In that battle-field in which the kings were killed and death was common Krishna, looking like Death himself, moved about for killing his enemies (50). Thereupon taking up his discus effulgent like the sun at the time of the universal dissolution and his dark iron club Keshava stood there in the midst of the army and said (51). "O ye heroes of firm resolution who are clever hands in the use of weapons, though I, a foot-soldier, stand before you with my elder brother, why do you fly away? (62) Why does not that king Jarāsandha, ill-fated as he is, come before us by whom you are being protected in the battle-field? (53)"
On his saying this the powerful king Darada ran towards Rāma of coppery eyes with a plough-share in his hand who was in the midst of the army and addressed him, like a cultivator calling a bull, saying:—"O Rāma, O slayer of enemies, come and fight with me" (54–55). Thereupon there began an encounter between Rāma and Darada, the foremost of men, like unto two powerful elephants (56). Placing his plough-share on Darada’s shoulder, Baladeva, the foremost of those endued with strength, struck him with his mace (57). Thereupon grinded by that mace and with his head cut off the king Darada fell down on earth like a mountain, with its half rent assunder (58).
When that foremost of kings Darada was slain by Rāma a dreadful, hair-stirring encounter took place between Rāma and Jarāsandha like that between Vitra and Mahendra. When those two heroes, taking up huge clubs, ran towards each other with great vigior shaking the earth they looked like two mountain summits (59–61). When those two highly powerful heroes, celebrated in the world as being most proficient in club-fighting, ran towards each in anger like two infuriated elephants all came away from the battle-field to them (62–63). Thereupon thousands of Gandharvas Siddhas, saints, Yakshas, Apsarās and Devas came there (64). O king, at that time adorned with Gandharvas and great saints the welkin shone greatly in beauty as if crested with luminous bodies (65).
Thereat as an elephant strikes, with his two tusks, his antagonist so amongst those two heroes proficient in club fighting the king Jarāsandha took possession of the eastern side and Baladeva of the southern side; and filling the ten quarters with their leonine shouts they struck each other (66–67). In that encounter the sound of Rāinā’s club was heard like the clapping of a thunder-bolt, and that of Jarāsandha was like that of the riving of a mountain (68). The club, slipped off Jarāsandha’s hand, could not agitate Rāma the foremost of the wielders of club and (firm as) the mount Vindhvā (69). By virtue of his great endurance and learning Jarāsandha, the king of Magadha, bore the strokes of Rāma’s club and baffled them (70). Thereupon was heard in the sky a sweet voice, the witness of the world:—"O Rāma, O conferrer of honors, there is is no use of toiling any more. The king of Magadha is not to be slain by thee. As ordained by me the king of Magadha will, in no time, meet with his death" (71–72).
Hearing this Jarāsandha was possessed by absent-mindedness and Baladeva too did not strike him. Then the Vrishnis and other kings retired from the battle-field (73). Thus, O great king, when after slaying one another for a long time, Jarāsandha was defeated and fled away and when the other great car-warriors took to their heels, the army was shorn of soldiers (74). Then with their elephants, horses and cars, all those kings, like unto herds of deer pursued by a tiger, fled away in fear (75). That dreadful battle-field, when left off by the royal car-warriors whose pride was humiliated, was filled with beasts of prey and grew exceedingly terrible (76). O sinless one, after the mighty car-warriors had fled away, the highly effulgent king of Chedi, remembering his relationship with the Yādavas, approached Krishna encircled by his Kārusha and Chedi detachments. In order to make closer the tie of relationship he said to Govinda (77-78):—"O lord, O descendant of Yadu, I am the husband of thy father’s sister. Thou art an object of affection unto me and therefore I have come to thee with my army (79). O Krishna, I had told king Jarāsandha of limited understanding ’O you of vicious intellect, do not quarrel with Krishna and desist from battle’ (80). Jarāsandha however disregarded my words. He is therefore flying away unsuccessful from the battle-field with his followers. I have also left him to-day. That king is not returning to his city shorn of hostile feelings. He will again disturb thee with his sinful attack (81–82). Therefore, O Mādhava, do thou speedily leave this place, strewn over with dead bodies of men, filled with beasts of prey and resorted to by ghosts and goblins (83). Let us go with our army and followers to the city of Karavira and visit the king Vāsudeva Shrigāla (84). I have got these two cars ready for you drawn by fleet horses and consisting of daggers, discuses, axles and poles (85). May good betide thee, O Krishna; do ye get on them speedily and let us go to visit the king of Karavira" (86).
Hearing the words of the king of Chedi, the husband of his father’s sister Krishna, the preceptor of the world, with a delighted mind, said (87):—"Alas! we were assailed with the fire of battle. But thou hast sprinkled us with the water of thy words according to place and time as befits a friend (88). O foremost of Chedis, rare in the world is a person who gives vent to well-meaning and sweet words in pursunance of time and place (89). O king of Chedi, beholding thee now we think that we have got a master. There will be nothing unattainable by us since a king, like thyself, is our friend (90). O thou the perpetuater of the Chedi race, while thou hast become our help we shall be able to slay Jarāsandha and other kings like him (91). O lord of Chedi, amongst kings, thou art the first friend of the Yadus and therefore thou shouldst superintend all other battles which will take place hereafter (92). Amongs the war-like kings who will survive us those, who will describe this battle of discus and mace and the defeat of the kings on the mount Gomanta, will repair to the celestial region. And they too, who will think of it, will also go (93–94). O king of Chedi, by the way pointed out by thee, we shall repair to the city of Karavira for our own well being" (95). Thereupon mounting a car drawn by horses fleet like the wind they passed over a long distance like three fires incarnate (96). Spending three nights on the way those three celestial-like heroes reached the foremost of cities Karavira on the fourth day and entered the auspicious place for their well-being (97).
²⁶⁹ A species of elephants. This is one of the finest breeds, invaluable in a battle-field.
C. BATTLE WITH SHRIGALA
Vaishampayana said:—Being informed of their arrival and thinking that they would attack the city, king Shrigāla, terrible in battle and endued with the prowess of Indra, issued (out of the city) (1). Mounting a car filled with weapons, having the clatter of its axles for its smiles, adorned with variegated ornaments, filled with inexhaustible arrows and quivers, making a sound like that of the ocean, drawn by quick-coursing horses, embellished with strong golden axles, coursing like Garuda, governed by reins resembling the rays of the sun, effulgent like the sun and resembling the car of Indra he issued out of the city (2-6). In that foremost of cars capable of striking the chariots of the enemies Shrigāla approached Krishna like an insect approaching a flame (7). Bedecked with sharpened arrows, coats of mail, golden garlands, a white cloth and an Ushnisha (turban) the king Shrigāla, with a bow in his hand and having fiery eyes, began again and again to whirl his bow endued with the qualities of a lightning. And vomitting air begotten by anger, and effulgent like the flames of fire and burning in the lustre of his ornaments he was seen on the car like Sumeru the foremost of mountains (8-10). Stricken with fear at his shouts and the clatter of his car-wheels the Earth sank under his weight (11). Beholding the beautiful Shrigala approach like unto a patriarch and the incarnation of a mountain Vāsudeva was not pained (12). Gradually under the influence of ire Shrigāla, desirous of fighting, approached Vāsudeva by the help of a quick-coursing car (13). When beholding Vāsudeva seated at ease, Shrigāla ran towards him like unto clouds ranging towards a mountain. Vāsudeva, smiling a little, addressed himself too for giving him a return battle. Thereupon there took place a dreadful encounter between them like that of two infuriated elephants in a forest (14–15). Out of ignorance, the energetic Shrigāla, fond of war and proud of his position, said to Krishna who was present for battle (16).
"O Krishna, I have heard of thy work in the weak army of the stupid kings on the mount Gomanta who had no leader. I have heard too of the defeat of the useless Kshatriyas inexperienced in war and worthy of pity (17–18). However I am now stationed in the dignity of the emperor of the world, do thou wait before me. Thou art not expert in the art of war. Surely wilt thou fly away when I will obstruct thee (19). Thou art alone and I am with my army; so I should not fight with thee in this way. Come, I shall alone fight with thee; what is the use of other inferior men? We shall both engage in fight and one of us will meet with his death in a fair fight (20–21). If thou art slain, O Krishna, I shall be the only Vāsudeva in the world. And if I am slain thou shalt be the only one (22)."
Hearing those words of Shrigala and saying "Strike me as you wish" the forgiving Mādhava held up his discus (23). Thereupon losing his sense in anger in the battle field Shrigāla, of limited prowess, discharged a net of arrows at Krishna (24). The powerful Shrigāla showered on Krishna mace and various other weapons. And albeit ruthlessly assailed with weapons covered with flames of fire Krishna stood there motionless like a mountain (25–26). Thus attacked again and again he was filled with wrath. And holding up his discus he hurled it at Shrigala’s breast (27). Having slain the highly powerful Shrigāla, fearful in battle, of growing pride and ever observant of Kshatriya duties, the discus Sudarshana returned to its preceptor’s hand. Shrigala too, having his heart pierced by the discus, shorn of life and joy, fell down, bleeding like a cleft mountain (28-29). Beholding the king fallen like a mountain struck down by a thunder-bolt his soldiers lost heart and fled away, on the death of their king (30). Some, assailed by grief consequent upon the death of their lord and greatly stricken with sorrow, entered into the city and began to weep there (31). Some, not being able to forsake their fallen king and performing auspicious rites, began to bewail there with their hearts laden with grief (32).
Thereupon declaring safety unto the people assembled there with his fingers adorned with a discus having silvery handles, the lotus-eyed Krishna, the slayer of his enemies, said with a voice like the rumbling of clouds. "Do not fear! Do not fear (33–34)." Thus consoled by Krishna, and beholding their king, with his breast wounded, fallen on earth like a mountain with its summits struck down Shrigāla’s subjects and ministers began to shed tears poorly and were filled with sorrow like his son (35-38). Hearing their cries and the hoarse noise of the citizens Shrigāla’s queens, with their sons, came out weeping from the city (39). Arriving at the battle-field and beholding their worthy royal husband fallen in that plight they, striking their breasts with their hands, began to weep plaintively (40). Striking their breasts and tearing ruthlessly their curling hairs those women began to weep in a hoarse voice. And stricken with terrible grief and with their eyes full of tears they fell down on their husband’s body like uprooted and roughly handled creepers (41–42). The eyes of the queens, full of tears, shone like lotuses divorced from water (43). Beholding their husband thus fallen, striking their breast and speaking of his actions they began to bewail plaintively (44).
Thereupon taking their weeping boy by name Shakradeva, to their husband’s side, the the ladies, crying aloud with doubled force, said (45):—"O hero, although endued with prowess, this thy boy son has not been able to acquire mastery over the art of administration. Without thee how will he be able to attain to the dignity of his father (46)? O lord, we are not satiated with enjoying in thy company. How dost thou leave us all behind simultaneously What shall we all do, widows as we are (47)?"
Thereupon weeping and taking her son with her Shrigāla’s beautiful queen Padmāvati approached Vāsudeva and said (48):—"This is the son of the king, whom, O hero, thou hast slain by thy war-like deeds. He seeks thy shelter (49). If his father had bowed unto thee and carried out thy mandate he would not have been thus assailed with one single stroke (50). If this wicked king had contracted friendship with thee, he would not have, with his life gone, taken shelter on the surface of the earth (51). O hero, O sinless Krishna, do thou protect, like thy own son, this son of thy dead friend, the perpetuator of his race (52)."
Hearing the words of Shrigālā’s queen Krishna, of the Yadu race, the foremost of speakers, said to her mildly (53):—"O queen, our anger is gone with this vicious-souled one. We have regained our temper and we are his friends (54). With your gracious words, O chaste lady, my anger has been appeased; undoubtedly this son of Shrigāla is just like mine (55). I declare safety unto them and gladly annoint him as the king. Inviting the priest, the ministers and the subjects do thou place him on his ancestral throne."
Thereupon in order to perform the ceremony of installation, all the subjects, priests and ministers appeared before Rāma and Keshava. Placing the prince on the throne the powerful Janārddana sprinkled him with celestial water. Having installed Shrigāla’s son in the city of Karavira Krishana desired to go away on the very day (56-59). Mounting on a car drawn by horses acquired in battle Krishna went away like Vāsava entering into the city of the celestials (60). Placing Shrigala, terrible in battle, on a conveyance, and going to a distance in the western quarters the pious-souled Sakradeva, the repressor of his enemies, along with his mother, and subjects, headed by boys, aged people and youthful damsels, performed the obsequial rites of his father according to the ordinances (61–63). Thereupon reciting the name of the deceased king he offered oblation of water in his favour and thousands of other funeral presents (64). Having his mind thus worked up with sorrow consequent upon the death of his father and performed his watery ceremony the king Sakradeva entered into his own city (65).
CI. KRISHNA’S ARRIVAL AT MATHURA
Vaishampayana said:—The two heroic sons of Vasudeva, united with Damaghosha, spent five nights with delight like one in the way according to the rules of a traveller. And when they reached the city of Mathurā all the Yadavas, headed by Ugrasena, came out to receive them (1–3). All the traders, subjects, ministers and the boys and old men of Mathurā came out to recieve them (4). All the crossings of four streets were decorated with garlands and flags; trumpets were beaten announcing joy and panegyrists began to sing the glories of those two foremost of men (5). At the return of those two brothers the entire city of Mathura appeared delighted, joyous and beautiful as on the occasion of an Indrayajna (6). The songsters began to sing on highways delightful songs containing a profuse description of the glories of the Yādavas, announcing "O ye Yādavas, the two brothers Rāma and Govinda, celebrated in the world, have arrived at their own city. Do you sport happily (7-8)."
When Rāma and Krishna came there none in the city of Mathurā was poorly, in dirty clothes and unconscious (9). Cows, horses and elephants grew delightful and birds began to emit auspicious notes and men and women attained to mental felicity (10). Auspicious winds, shorn of dust, began to blow in the ten quarters and all the images of deities in temples were delighted (11). All the signs of the Krita age appeared there in Mathurā with their arrival (12).
Thereupon seated on a car drawn by beautiful horses Rāma and Keshava entered the city of Mathurā in an auspicious moment (13). As the gods follow Shakra the Yādavas followed Rāma and Govinda to the charming city (14). As the sun and moon enter into the mountain so those two descendants of Yadu, with delightful faces, entered into the house of their sire Vasudeva (15). Keeping their respective weapons there of their own accord the two sons of Vasudeva attained to consummate delight (16). Thereupon bowing unto the feet of Vasudeva they showed proper honor to king Ugrasena and other leading Yadavas who were assembled there (17). They, too, welcomed by them duly in return, delightedly entered into their mother’s appartment (18). In this way following Ugrasena, Rāma and Keshava, of extraordinary deeds and beautiful faces, spent some days happily in Mathurā (19).
CII. BALADEVA VISITS VRAJA
Vaishampayana said:—After some days had thus elapsed, Rāma, recollecting his friendship with Gopas, alone went to Vraja with Krishna’s consent (1). Clad in a beautifully wild attire and quickly entering into Vraja Krishna’s elder brother, the slayer of his enemies, saw first his charming and extensive forest that had been enjoyed by him before and the well-scented tanks (2-3). Thereupon delighting the Gopas with his sweet behaviour according to age and previous conduct he held various charming conversations with the milk-women (4-5).
Thereupon the elderly milk-men said to Rāma, the foremost of sporters, who had just returned from a foreign land in sweet words (6). "Welcome to thee, O thou of large arms, O descendant of Yadu. We have been pleased with seeing thee to-day (7). O hero, thou art dreadful unto enemies and celebrated in the three worlds. We have been pleased for thy return to Vraja (8). O hero, O descendant of Yadu, we deserve protection from thee or (it may be) that creatures cherish attachment for their native place (9). O thou of a pure countenance, no sooner we desired for thy arrival than thou hadst come and seen us. Forsooth we have been rendered worthy of the honor of gods (10). By thy good luck and by thy own greatness the wrestlers and Kansa were slain and Ugrasena has been installed as a king (11). We have heard of thy encounter, in the ocean, with Timi-like Panchajana, of his destruction and thy battle with Jarāsandha and other Kshatriyas on Gomanta (12). We have also heard of Darada’s death, Jarāsandha’s defeat and of the descension of weapons in that great battle (13). O hero, we have also heard, that slaying the king Shrigāla in the charming city of Karavira thou didst place his son on the throne and console the subjects (14). Thy entrance into the city of Mathura is worthy of being narrated even by the gods. By it the earth has been established and all the kings have been brought to subjection (15). With thy arrival here, we have been, along with our friends, pleased, delighted and favoured as before" (16).
Rāma then replied to all the Gopas stationed around him saying:—"You are our better friends than even the Yādavas (17). We had been reared by you and spent our boyhood in sporting here (18). We took our meals in your houses and tended the kine. You all are our firm friends" (19). When Halāyudha gave vent to these words in the midst of Gopas, marks of joy were visible on the faces of their women (20).
Thereupon repairing to the forest, the highly powerful Rāma, conversant with the knowledge of spirit, began to sport there with Gopa women (21). Then the milk-men, conversant with the knowledge of time and place, brought Vāruni wine to him. Rāma, of the hue of a pale cloud, drank that wine in the forest along with his friends. Thereafter the cow-herds brought to him diverse beautiful forest fruits, flowers, meat, sweet juice and full blown lotuses and lilies just collected. As the mount Mandara is adorned by the Kailāga hill so Rāma shone, with Kundalas hanging from his cars, with diadem placed a little askance, with locks and head and breast besmeared with sandal and decked with garlands of wild flowers. Clad in an apparel dark-blue like a cloud his white person appeared like the moon enshrouded by darkness. The plough-share, attached to his hands like the hood of a serpent and the burning mace fixed to his finger, increased his beauty the more. Thus with his eyes rolling in intoxication, Rāma, the foremost of the strong, began to enjoy there like the moon in an autumnal night (22-29).
Thereupon Rāma said to Yamunā:—"O great river, going to the ocean, I wish to marry you by bathing in your water; come to me therefore in your bodily form (30)." Out of her womanish habit and ignorance Yamunā disregarded his words as being the out-come of drunkenness and did not come to him (31). Thereat filled with anger and maddened with drunkenness the powerful Rāma took up his plough share and sat with his head looking down in order to drag her (32). The garland of flowers, that fell down on earth, began to pour, through the leaves, clear water (33). There upon bending down the head of his plough-share Rāma began to drag the bank of the great river like unto a wife following her inclination (34). At that time the currents of the river were upset and all the fishes and the acquatic animals grew bewildered. And Yamunā too followed the course of the plough-share (35). Dragged with force by Rāma the powerful river Yamunā, going to the ocean, like unto a drunk woman going astray in a high-road and over whelmed with fear, began to follow the way pointed out by the plough-share. She had the bank for her hip, dark-blue lotuses for her lips, the foams driven by the water for her girdle, the grave currents for her moving limbs, the bewildered fishes for her ornaments, the white geese for glances, the rising Kāsa flowers for her silken raiment, the trees grown on her back for the ends of her hairs, the current for her slippery gait, and the mark of the plough-share for the outer corner of her eye, and the Chakravakas for her breast. Although she goes by the lower ground she was made to go up and brought to the forest of Vrindavana (36-41). When the river Yamunā was brought to Vrindāvana the water-fowls, as if weeping, followed her (42). When she crossed the forest of Vrindāvana, Yamunā, assuming the form of a woman, said to Rāma (43):—"Be propitiated with me, O lord. I have been terrified at these thy unfavourable actions. Behold, this my watery form has been changed (44). O thou of large arms, O son of Rohini, thou hast dragged me away from my own path. Therefore I have become unchaste amongst the rivers (45). When I shall go to the ocean, other rivers, co-wives with me, proud of their course, will smile at me, with their foams and call me an unchaste river (46). Show me the favour, O hero, I beg thee, O elder brother, of Krishna. Be thou delighted at heart, O foremost of the celestials (47). I have been dragged here with thy weapon. Do thou assuage thy ire. O thou of large arms, O thou, the wielder of plough-share, I fall at thy feet. Do thou command me, by what path I shall go."
Beholding Yamunā, the wife of the ocean fallen at his feet the holder of plough-share, inebriate with wine, said (48–49):—"O beautiful Yamunā of fair eye-brows, O auspicious damsel seeking union with the ocean, I command thee to follow the way pointed out by my plough-share and water this province. Be thou at peace, O noble one, and do thou proceed at thy pleasure (50–51). As long as the world will exist my glory will flourish."
Beholding the dragging of the ocean all the inhabitants of Vraja said to Rāma, exclaiming "Well done! Well done!" and bowed unto him. Leaving aside the noble Yamunā, thinking for a moment and taking leave of all the inhabitants of Vraja, Rāma, the foremost of strikers, again repaired to the auspicious city of Mathurā (52-54). Repairing to Mathurā Rāma saw the slayer of Madhu, the eternal essence of the universe, stationed in his own house (55). In his wild attire and with his breast covered with garlands of fresh wild flowers he embraced him (56). Beholding the holder of plough-share Rāma arrived there Govinda too rose up soon and offered him the seat (57). After Rāma had taken his seat, Jarāsandha, in sweet words, enquired of him about the well-being of his Vraja friends and cows (58). Rāma then replied to his brother of sweet words, saying:—"O Krishna, they, of whose well-being you enquire, are all well?" (59) Thereupon Rāma and Keshava held conversations on various ancient and profitable subjects in the very presence of Vasudeva (60).
CIII. RUKSHMINI’S SWAYAMVARA
Vaishampayana said:—At this time the spies assembled at the house of Baladeva resembling that of a patriarch (1). when those spies arrived there for cropping up the topic of future dissension all the leading Yādavas were present in the assembly at Krishna’s mandate (2). When all the leading Yādavas assembled at the meeting, the emissaries announced the future destruction of the kings, saying (3): "O Janarddana, at the invitation of Bhoja’s son a great meeting of the kings will take place at the city of Kundina. There the kings of various provinces are repairing in haste (4-5). People there, as we have heard, are announcing that Rukshmini, the first sister of Rukshmi, will hold her Swayamvara (6). For this, O Janārddana, all the kings, with their army and followers, are repairing there (7). O Yādava, on the third day hereof, the Swayamvara, of Rushmini adorned with golden ornaments, the fairest in the three worlds, will take place (8). Proceeding on elephants, horses and cars, all the kings, elated with pride like unto lions and tigers, bent upon injuring one another, gifted with the gait of infuriated elephants, fond of battle and highly powerful, will assemble there. We shall behold those hundreds of encampments of the high-souled ones (9–10). O descendant of Yadu, while all the kings of earth have assembled why should we remain depressed alone? Let us all, encircled by our armies, set out for victory (11)."
Hearing those words like unto a dart stuck to the heart, Keshava, the foremost of Yadus, set out immediately with his army (12), The Yādavas too, of fierce prowess, got upon their cars, with a view to engage in a battle and followed him like gods filled with pride (13). With that powerful army ready for action Krishna, with uplifted discus and mace in his hand, and liked by Ishāna, shone there (14). The other Yadavas, following Vasudeva, increased his beauty with the collection of cars effulgent like the sun and echoing with the tinkling of bells (15).
Govinda, of sure fore-sight, said to Ugrasena, at the time of his departure, "O sinless one, O foremost of kings, do thou wait here with my brother (16). For when this city will be empty on our departure, those Khatriyas, of deceitful conduct and well-versed in laws, who, although afraid of us, are enjoying in the city of Kundina, like immortals in the land of celestials, may attack it at Jarāsandha’s desire (17-18)".
Vaishampayana said:—Hearing the words of Krishna, the highly illustrious king of Bhoja replied in nectarine words impressed with affection (19.) "O Krishna, O thou of large arms, O thou the enhancer of the delight of the Yadus, O slayer of enemies, listen now to what I say (20). If dost thou go leaving us behind, we shall not be able to live here happily or elsewhere like a woman without her husband (21). O my child, O conferrer of honors, on thy being our leader, we do not, under the shelter of thy arms, fear even Indra and other gods what to speak of kings (22). O foremost of Yadus, we shall follow thee wherever thou shalt go for achieving victory (23)."
Hearing the words of the king, Devaki’s son smilingly said:—"I should do whatever you wish. There is no doubt, about it (24)."
CIV. THE MEETING OF KRISHNA AND GARUDA
Vaishampayana said:—Having said this, and set out on his car Krishna arrived at Bhishmaka’s house in the evening²⁷⁰ (1). When he arrived at that meeting of the kings and saw the spacious arena full of camps he was possessed by _Rajasika_²⁷¹ inclination (2). Thereupon in order to terrify the kings and display his own prowess he thought of the highly powerful son of Vinatā who had attained Siddhi beforehand (3). As soon as he was thought of Vinatā’s son, assuming a form that could be seen easily, approached Keshava (4). With the strokes of his wings which could agitate even the wind, all the men, trembling and being haunch-backed, fell down on earth. And they began to exert like serpents deprived of the power of rising up. Beholding them all fallen Krishna, firm like a mountain, came to know that the king of birds had arrived. He then saw that Garuda, adorned with celestial garlands and unguents, was approaching him, shaking the earth with the flapping of his wings. The weapons, with their faces down wards, were fixed on his back like licking serpents with a view to be favoured with the touch of Vishnu’s hand. Adorned with golden feathers like a mountain consisting of minerals that king of birds was dragging, with his feet, black serpents. Beholding his own carrier the intelligent Garuda arrived and stationed before him like a god, who brought ambrosia for him, who was the destroyer of serpents, the terrifier of the Daityas, whose emblem was on his flag-staff and who was his councillor Madhusudana was pleased and gave vent to the following words befitting the occasion. "O foremost of birds, O grinder of the enemies of the celestial army, O delighter of Vinatā’s heart, O favourite of Keshava, thou art welcome (5-13). O foremost of birds, we shall go to the house of Kaishika and behold the Swayamvara. Do thou also accompany us (14). There hundreds of highly powerful kings have assembled with their elephants, horses and cars; we shall behold those high-souled ones (15)."
Saying this to the highly powerful son of of Vinatā, the beautiful Krishna, of large arms, set out for the city of the high-sould Kaishika along with the mighty car-warriors the Yādavas (16). When Devaki’s son the beautiful Krishna, the friend of Vinatā’s son, reached the city of Vidarbha along with the mighty car-warrior Yādavas, all the powerful kings, holding all sorts of weapons, were filled with delight and began to make arrangements for his quarters (17–18).
Vaishampāyana said:—In the meantime the king Kaishika, well read in moral laws, rose up delightedly from among the kings, welcomed himself Krishna with water to wash his feet and rinse his mouth and arghya and placed him in his own city (19-20). Like unto Shankara entering into the Kailāca hill Krishna, with his army, entered into the house that had been kept ready for him from before. Adored with various edibles, drinks, jewels, honors and love Vāsava’s younger brother Krishna lived happily in king Kaishika’s house (21–22).
²⁷⁰ The word in the text is Lohitayati Bhaskare, i.e., when the sun became red like heated iron.
²⁷¹ His inclination was possessed by the quality of darkness i.e., He was actuated by a selfish motive but not for a sinful end.
CV. JARASANDHA’S ADRESS TO THE KINGS
Vaishampayana said:—Beholding the eternal Krishna arrive there with Vināta’s son the leading kings were stricken with great anxiety (1). O king, those kings of dreadful prowess, well-read in the science of Polity and expert in counsels, assembled at the golden assembly hall of king Bhismaka for holding consultations. As the gods sit in the celestial assembly hall so they sat there on seats variegated with coverings of diverse colors (1-3). As the king of gods addressed the celestials so the highly powerful Jarāsandha, of large arms and great energy, addressed them saying (4).
"O ye foremost of kings, the best of speakers, O highly intelligent Bhishmaka, do you all listen to what I say according to my own understanding (5). This Krishna, the well known son of Vasudeva, who has come to the city of Kundina with Garuda and other Yādavas, is endued with great energy and prowess. He has come here for the maiden and forsooth he will set forth mighty exertions for acquiring her (6-7). O foremost of kings, you should behave in this matter according to the rules of Polity. Do yo all work so considering your own strength and weakness (8). You know well the highly dreadful work which these two powerful sons of Vasudeva performed on the mount Gomanta without the help of Vinatā’s son (9). I cannot say how Krishna will fight united with the mighty car-warriors of the Yadava, Bhoja and Andhaka races (10). When seated on Garuda Vishnu will set forth his exertions for acquiring the maiden, even Sakra, assisted by the celestials, or any other person, will not be able to stand in the battle-field (11). When the universe was submerged under one all-spreading ocean, the powerful Vishnu, the Prime cause of the world, assuming a boar form, released the earth gone down to the depth of the nether region and in his same boarish form killed Hiranyaksha the king of Daityas (12–13). The highly powerful, uuconquerable Daitya-king, Hiranyakashipu, who did not meet with his death in the three worlds, consisting of immortals, Daityas, Rishis, Gandharvas, Kinnaras, Yakshas Rakshasas and Nāgas, in the sky, on the earth, and in the nether region, in day or in night, from a dry or an wet article, was slain in the days of yore by Hari in his man-lion form (14–16). Binding the powerful Bali, the foremost of Asuras begotten by Kagyapa on Aditi, with a noose of promise Vishnu, in his form of a dwarf, sent him down to the nether region. When at the junction of the Tretā and Dwāpara ages, the king of seven insular continents, the highly powerful king Kārtavirya, endued with thousand arms, grew elated with the pride of kingdom by Dattātreya’s favour the highly energetic Vishnu took his birth in disguise, from Jamadagni and Renukā, as Rāma, the foremost of warriors and killed him with his axe, hard as the thunder-bolt (17–20). Dasharatha’s son Rāma, born in the race of Ikshāku in the days of yore, killed the heroic Rāvana, the conqueror of the three worlds (21). In the Tretā age in the war of which Tāraka was the root, the powerful Vishnu, seated on Garuda, assuming a form of eight arms, killed in the battle-field the Asuras, who were elated with the boons conferred on them. By his great Yoga power, Vishnu, having an universal form, killed, with his discus, effulgent like the sun, the demon Kālanemi who terrorized the gods (22–24). What more, innumerable Daityas have been despatched by him in time to the abode of Yama. By him as a boy in the forest, many highly powerful and forest-ranging demons, Dhenuka, Arishtha and Pralamva have been slain. Slaying in his cow-herd form Shakuni, Putanā, Keshi, Jamala, Arjuna, the elephant Kuvalayapida, Chānura, Mushitika and Kansa with his followers Devaki’s son sported there. In disguise thus he performed many superhuman feats (25–28). I consider Devaki’s son Keshava as the first cause of the celestials, the destroyer of the Asuras, as Nārāyana, the ancient Purusha, the Prime cause of the universe, as Truth, the creator of all creatures manifest and unmanifest, irrepressible unto all, the adored of all, the first, the middle, as devoid of destruction, eternal, self-born, unborn, stable, mobile and immobile, unconquerable, of three foot-steps, the lord of the three worlds, the destroyer of the enemies of the king of gods, and the eternal Vishnu. This my sure under standing, I have acquired from Mathurā (29–33). Can Garuda be the carrier of a man even if he be born in the high family of a mortal Lord Paramount (34)? Besides when Janarddana will display his prowess for the maiden what powerful man will be able to stand before Garuda (35)? Forsooth I tell you that Vishnu himself has come for this Swayamvara. Mighty is the calamity that will befall you on his arrival here (36). You should do whatever you think proper after this."
Vaishampāyana said:—After Jarāshandha, the king of Magadha, had said this, the greatly wise Sunitha replied saying:
"What the mighty-armed king of Magadha has said, is true. In that great battle on the mount Gomanta Krishna performed many feats, difficult of accomplishment, before the kings (37–39). With the fire of their discus and ploughshare the huge army, of the kings, consisting of elephants, horses, cars, infantry and flags, was consumed (40). Remembering the dreadful plight of the soldiers of the king and fearing their future calamity the king of Magadha is saying this (41). Though Rāma and Keshava fought on foot in battle still the soldiers of the kings were terribly slaughtered and no body could prevent it (42). O foremost of kings, you all remember that the sky-rangers were overwhelmed by the wind raised by the flapping of the wings of Suparna when he came there (43). The oceans were agitated and the earth and the mountains were repeatedly shaken. We also were terrified thinking ’what is this calamity (44)?’ When armed with his coat of mail, Keshava, seated on Garuda, will engage in fight what man, like ourselves, will be able to stand in the battle-field (45)? The prime kings laid down the practice of holding Swayamvara ever increasing delight, the mine of piety and fame unto the kings (46). Coming to this city of Kundina the kings will no time combat with that great hero (47). If this princess selects any one from amongst other kings what person will be able to stand the strength of Krishna’s arms (48)? O kings, although a Swayamvara is a matter of festivity, still it will give birth to a calamity and for this Krishna and ourselves have met here (49). Therefore as the king of Magadha has said, the arrival of Krishna here, for the maiden, bespeaks of a calamity that is to befall the kings (50)".