CVI. DANTAVAKRAS SPEECH
Vaishampayana said:—After the highly powerful Sunitha had thus expressed himself, the heroic Dantavakra, the king of Karusha said (1).
Dantavakra said:—"O ye kings, what the king of Magadha and Sunitha have said for our well-being appears to me as proper (2). I cannot blame these nectarine words out of malice, pride or of my own desire for victory (3). Who, else save them, can give vent, in the midst of kings, to such words grave like an ocean and sanctioned by the science of Polity? (4). Listen to what I say which you should keep in memory. O kings, what wonder is there that Vāsudeva has come here? (5). He has come here for this maiden as we have all done. What virtue or blemish lies there? (6). We all unitedly laid siege to Gomanta. Why do you then find fault with the battle? (7). O kings, on account of Kansa’s foolishness those two heroes first lived in Vrindāvana (8). Thereupon in order to slay them both Kansa invited Rāma and Keshava and set an infuriated elephant against them. Slaying that elephant those two heroes entered the arena (9). Thereafter by virtue of their own prowess, they slew Kansa, the king of Mathurā, seated in the sporting arena, like one dead, with his followers (10). What offence did they commit thereby, that we all, elderly in age, came to Mathura at (another’s) instigation (11). O kings, terrified at our huge and overwhelming army, Rāma and Keshava, leaving their own city and soldiers, fled away to Gomanta (12). We still pursued them there; and though expert in the art of fighting we were defeated in the battle-field by those two boys (13). Though they did not fight with us, with cars, elephants, horses and infantry, still, as the Kshatriyas should do, we laid seige to the hill and set fire to it (14). O ye leading Kshatryas, if they had given up their life quietly in that conflagration considering it a forest fire we would have considered them humbled. We blame Janārddana because he fought against us (15). As the matters have now stood it appears that wherever we shall go we will pick up a quarrel. Let us, therefore, O king, contract friendship with Krishna (16). Besides, Krishna has not come to this city of Kundina for picking up a quarrel. He has come for the maiden. Why should he fight with another (17)? Krishna is not an ordinary human being. He is the foremost of men in this land of mortals, the foremost of gods in the land of celestials. He is the Deity and the Creator of the worlds. In God there is no malice, pride or crookedness (18–19). They are not stupified, they do not grow lean and are not visited by any calamity. They always remove the calamities of those who bow unto them. In order to show his true form, Vishnu, the king of gods has come here with Garuda. You should also know that Krishna never goes with his army to slay his enemies. That he has come here accompanied by the leading Bhojas, Vrishnis, Andhakas and Yadavas indicates his desire of contracting friendship with you (20–22). Therefore, O kings, let us go and offer the high-souled Keshava hospitality with arghya and water to rinse his mouth (23). What more, if we make peace with Keshava we shall be able to live freed from anxiety and fear" (24).
Hearing the words of the intelligent Dantavakra, Sālwa, the foremost of speakers, said to the kings (25).
Salwa said:—"What is the use of this fear? Had we trembled in Krishna’s fear and thought it proper to make peace with him, we would have left our weapons at that time (26). Besides what is the necessity of speaking ill of our own army and extolling another? Such is not the duty of the Kshatriya kings (27). We are all born in great royal families and have glorified our respective races. Why should then our sense be poorly like that of a coward (28)? I know Devaki’s son Krishna as the immortal, eternal, Prime Deity Vishnu, invincible unto the kings, powerful, adored of all the worlds, Vaikuntha and the preceptor of the entire world, mobile and immobile (29-30). I know full well all the objects of Vishnu. He has in view, for incarnating a portion of His Self, the destruction of king Kansa, the relieving of the earth of her burden, our destruction and the protection of the worlds. (I know also) that a great battle will take place between Vishnu and all the kings (31–32). O kings, I know truly that consumed by the fire of his discus we will go to the abode of Yama. Still considering that no one meets with untimely death, no one survives when the proper time comes and the lease of his life runs out in due time; therefore a man should not entertain fear (33–34). When the ascetic virtue of the Daityas is annihilated the Divine Vishnu, conversant with Yoga, brings about their destruction in proper time (35). This Lord of gods sent down Virochona’s son, the highly powerful Bali, to the nether region (36). O kings, Vishnu has performed many other feats like this; you should not therefore question the subject of fighting—for Vishnu has not come here to fight. Besides he, whom the maiden will choose, will get her. What chance is there of a quarrel amongst the kings? Let us all be reconciled now (37-38)".
Vaishampāyana said:—The intelligent kings thus spoke amongst themselves. But king Bhishmaka did not say any thing out of regard for his son (39).
He knew his own son to be highly-powerful, elated with pride, fearful in battle, a mighty car-warrior and well protected by Bhārgava weapons (40).
Bhishmaka said:—"My son is highly powerful and is ever arrogant. He does not fear any one in battle and he won’t stoop before Krishna (41). If Krishna carries away the maiden by the strength of his arms forsooth a great dissension will take place amongst the powerful warriors (42). Alas, how will this my son, evil disposed towards Krishna, survive? I do not see any means of his escaping with his life, from Keshava (43). Alas, how shall I, for my daughter, set my eldest son, the enhancer of the joy of the departed manes, in fight against Keshava and his son (44). My son Rukshavan, elated with pride and possessed by ignorance, who does not return from the battle-field, does not pray for boons from Nārāyana (45). Forsooth he will be consumed like cotton thrown into fire. The heroic king of Karavira Shrigāla was in no time consumed by the powerful Keshava, fighting in various ways. While living in Vrindavana, the powerful Keshava held up the mount Govardhana with one finger for seven days. Remembering his superhuman feat my mind is drooping (46-48). Coming on the mount (Govardhana) along with all the gods, Sachi’s lord (Indra), the slayer of Vitra, sprinkled Krishna and recognised him as Upendra (his younger brother) (49). The dreadful Nāga Kālya, burning in the fire of his poison and effulgent like Death, was subdued by Vasudeva in the lake of Yamunā, The highly powerful horse-shaped Dānava Keshi, irrepressible even unto the gods, was slain by him. Killing the demon of Panchajana he brought back from the abode of Yama Sāndipani’s son who was lost in water for ever (50–52). Fighting with many on the mount Gomanta both Rāma and Keshava destroyed many horses and cars and struck terror into their enemies (53). There those two highly powerful sons of Vasudeva brought about the destruction of the elephants through elephants, that of the car-warriors through car-warriors, that of the cavalry through cavalry and that of the infantry through infantry (54). The way in which they destroyed the elephants, horses and cars in that battle, none amongst the gods, Asuras, Gandharvas, Yakshas, Uragas, Rākshasas, Nāgas, Daityas, Pichāsas, Guhyakas has been able to imitate. Thinking of that battle my mind is greatly drooping (55–56). I had never seen before on earth a man more powerful than Vāsudeva the foremost of the celestials nor have I heard that such a man was ever born in the land of immortals (57). Truly has the mighty-armed king Dantavakra said that we should reconciliate the highly powerful Vāsudeva for our well-being" (58).
Vaishampāyana said:—Having thus thought, in his mind, over the weakness and strength of the respective armies Bhismaka felt a desire to go to eternal Krishna for propitiating him (59). Many a king, proficient in the Science of Polity, approved of his going, and he too, having benedictory songs sung by panegyrists and bards, set out (69). After the expiration of the night all the kings, performing their morning rites, sat in their respective quarters (61). The spies, who were sent to the city of Vidarbha, returned and communicated every thing secretly to their master (62). Hearing of Krishna’s _Abhisekha_²⁷² from their emissaries, some amongst those kings attained to delight and others were stricken with fear and sorrow. And many paid no attention to it. Thus moved by the (news of) Krishna’s Abhisheka the army of the kings, abounding in men, horses and elephants, was agitated like a huge ocean and divided into three divisions (64). Marking the division of the kings, the foremost of kings Bhismaka began to think within himself about the unthought-of insult offered to them by him. And in order to be informed of their object he, with a burning heart, went to their assembly. In the meantime carrying on their heads the letter announcing Krishna Abhisheka, the emissaries, despatched by Kaishika, entered into that ocean-like assembly of the kings (64–67).
²⁷² The literal meaning of the word is bathing or sprinkling. It is often used for initiation, royal unction &c. sprinkling with the water of the Ganges, or water in which various articles have been immersed being an essential part of the rite. Here it means a religious ceremony which includes the presentation of a variety of articles, fruits, jems &c. along with water or fluid substance for the bathing of the deities to whom worship is offered.
CVII. KAISHIKA WORSHIPS KRISHNA
Janamejaya said:—O lord, having slain the highly powerful Kansa irrepressible unto the gods Krishna did not sit on the throne. Then he waited for the maiden and was not welcomed there. Why did he show forgiveness although thus insulted (1-2). Vinatā’s son was highly powerful. Why did he too show forgiveness? O Brahman, I am greatly stricken with curiosity to listen to all this. Do thou describe it at length (3).
Vaishampāyana said:—When with Vinatā’s son the eternal Vāsudeva arrived at the city of Vidarbha Kaishika thought thus about him in his mind:—(4). "Forsooth shall our sins be destroyed if we behold the wonderful Abhisheka of Krishna (5). And from Krishna who has seen the true essence of things our mind will also be purified. Besides there is no other worthier person in the three worlds than the lotus-eyed Janārddana, Krishna, the king of gods. O kings, what hospitality can we offer to him obtaining such a person? However virtue will not be spoiled?" Thus thinking the two brothers Kratha and Kaishika desired to go to Keshava in order to confer upon him their kingdom. Approaching that god and bending low their heads unto him, the two heroic and noble kings of Vidarbha, said: "Blessed is our birth and fame to-day; blessed are our ancestral manes since thou hast come to our house. (6-10). We ourselves, our umbrellas, flag-staffs, throne, army and our flourishing city belong to thee (11). O thou of large arms, formerly thou wert annointed by Indra as Upendra. We now install thee in in our kingdom (12). The innumerable kings and even the Emperor Jarāsandha will not be able to undo what both of us will do (13). The highly effulgent king Jarāsandha, who offers shelter to other kings, is thy enemy. And he always mentions in a conversation ’Devaki’s son has not been installed on a throne and he has no city. How will he sit in the same assembly with the kings (14–15)? The highly effulgent and powerful Krishna too is very proud. He will therefore never come to this Swayamvara for the maiden (16). When all the kings will sit on their respective seats, how will that highly effulgent one sit on a lower seat (17)?’ Hearing this discussion amongst the kings and in order to put a stop to the dissension the king Bhishmaka, after consulting with us, has got ready this most excellent resting house for the thee. O thou of great effulgence, thou art the prime deity amongst the gods and art the lord of all the worlds. Do thou behave now as the Emperor in this land of mortals. O lord, may not difficulties about seats arise in the assembly of kings (18–20). Having performed today the ceremony of royal unction according to rites laid down in scriptures, do thou, next morning, seated at ease on an auspicious throne, in the city of Vidarbha, be installed as the Emperor of the kings assembled at the behest of Indra (21–22)."
Having said this to that foremost of celestials and bowing unto him with folded-hands those two heroes sent an emissary to the kings (23). As Vāsava, the holder of thunderbolt, announced through the celestial emissary so Kaishika announced this intelligence to the assembled kings (24).
Kaishika said:—O ye kings, you all know that the eternal Hari has arrived at the city of Vidarbha, along with Vinata’s son, as our guest (25). Beholding the worthiest person, to whom a gift could be made, present my eldest brother Kratha, with a view to acquire piety, has conferred upon Vasudeva his kingdom (26). When my brother said "Sit on this seat" an invisible speech was uttered by a sky-ranger (27).
The celestial emissary said:—"O king, thou shouldst not offer to Vāsudeva the seat on which thou didst sit. For him the king of gods has sent this white seat of gold, constructed by the celestial Architect, crested with all sorts of jems and marked with an emblem of a lion (28–29). Do thou along with other kings place him on this seat and sprinkle him (30). He, who amongst the kings assembled in this city of Kundina for the maiden will not come, will be slain by the king of gods (31). The eight jars, born of the portions of Nidhis made of celestial gold and jewels and containing celestial ornaments belonging to the high-souled lord of riches, will come amongst those kings for installing this Emperor (32–33). O king, this order of the lord of gods is communicated to thee. Do thou invite all the kings with a letter and perform the royal unction of Keshava (34)."
Kaishika continued:—"O kings, saying this from the welkin and giving to Krishna, the seat, effulgent like the rising sun the celestial emissary returns to the city of gods (35). I therefore speak to the assembled kings, that they should all behold Janārddana of a wonderful form rare in the land of mortals whom the king of gods has recognised as dreadful and greatly irrepressible and whom he will sprinkle from the welkin with jars (36–37). If we behold the wonderful ceremony, the bathing of Vishnu, the God of gods, surely our sins will be dissipated (38). Come, O ye leading kings, you need not fear, for you I have made peace with Janārddana (39). I have known truly that Krishna’s mind is pure. He will never make enmity with lords of men (40). Besides he cherishes no enmity towards the king of Magadha at heart. You should therefore consult and do whatever is proper in this matter (41)".
Vaishampāyana said:—O king, hearing the words of Kaishika, while the kings were thinking in fear of a curse, they heard again that an invisible voice, grave like the muttering of a cloud, filling up the sky with its sound, said at the mandate of the king of gods (42-43).
Chitrangada said:—"O ye kings, Sakra, the king of the three worlds, for your well-being and for governing the subjects has issued this mandate (44). O kings, you should not live creating enmity with Krishna. Pleasing him do you all live in your respective kingdoms (45). Krishna removes the calamity of his votaries, and is like the fire of dissolution unto his enemies. Therefore creating friendship with him be you all happy and freed of anxiety (46). A king is the lord of men; the celestials are the lords of kings; Indra is the lord of celestials and Janārddana is the lord of Indra (47). The powerful Lord Vishnu, the God of gods, is born as a man in the land of men under the name of Krishna (48). He alone, in the worlds, is not to be slain by the gods, Dānavas, men and even by Mahadeva, the holder of trident along with Kumāra²⁷³ (49). What to speak of others, I myself along with the celestials wish to perform the Abhisheka ceremony of the high-souled Keshava, the king of gods (50). Besides, the gods have no hand in the Abhisheka ceremony of an Emperor; the kings are entitled to it. I cannot perform the royal unction of Keshava, adored of all the worlds (51): O ye kings, do you repair to the city of Vidarbha, and holding a consultation with Kratha and Kaishika perform the ceremony as laid down in Scriptures (52). O kings, thinking that the time for making peace and friendship has arrived, Vāsava has sent me to you. I am the celestial emissary (53). To-day the kings Kratha and Kaishika have invited Krishna to the city of Vidarbha for performing the ceremony of his royal unction. United with them, do ye, O kings, perform the Abhisheka ceremony of Krishna. And then taking gifts do you, with delighted hearts, return to the Swayamvara (54–55). Let the four leading kings Jarāsandha, Sunitha, the mighty car-warrior, Rukshivān and Shālwa, the king of Soubha, wait here so that the sporting-ground may not remain vacant (56)".
Vaishampayana said:—Listening to the command of the king of gods announced by Chitrāngada all the kings desired to go there. And the intelligent king Jarasandha too accorded his permission. And they set out encircled by their own armies and headed by Bhishmaka (57–58). Surrounded by his own followers, and with his heart burning in anxiety, the mighty-armed king Bhishmaka, along with other kings, went to where the large-armed Krishna was living in the house of Kaishika. They saw from distance the brilliance of the picturesque assembly-hall of the celestials that had been brought there for Krishna’s Abhisheka, and which was decorated with flags, pennons and garlands, set with celestial gems; adorned with celestial garlands, streamers and ornaments, perfumed with celestial fragrance and encircled by celestial conveyances. There, the Apsarās, Vidyādharas, Gandharvas, Munis and Kinnaras, stationed in the welkin, were singing the accomplishments of Krishna, the lord of celestials. And the great saints and Siddhas were eulogising him. And celestial trumpets were beaten of themselves in the sky (59–65). And the immortals, stationed in the sky, showered profusely scented powders made of roots, barks, flowers and fruits of Mandāra, Pārijāta, Santānaka, Kalpa and Harichandana trees (66). Seated on his own vehicle, the Lord of Sachi himself came there with the gods and showed himself in the sky (67). Stationed in their respective quarters, the Eight Regents began to sing, dance and eulogise (Krishna’s) glories on all sides (68). Hearing that tumultuous sound and having their eyes expanded in surprise, the kings entered into the assembly-hall (69). The large-armed and powerful king Kaishika came out and received them duly (70). When the arrival of the kings was announced to the beautiful Hari, the foremost of the celestials, he issued out with the performance of all benedictory rites (71). Thereupon from the sky, celestial jars, with pieces of cloth tied round their necks and covered with mango leaves, began to pour down, like clouds, water mixed with gold, gems, flowers and scented powders on the occasion of the ceremony of his royal unction (72–73). Having performed duly according to rites, the Abhisheka ceremony of Janārddana, before the very presence of the kings, the king of gods adorned him with celestial ornaments (74). Having welcomed duly all the kings with celestial garments of various colors, garlands and unguents, Mādhava too sat in the auspicious assembly-hall of the celestials for the purpose of bathing. The kings of the Yadu and Vidarbha races began to adore him (75-76). The powerful son of Vinatā, capable of assuming forms at will, sat on a seat on the right hand side of Keshava (77). As desired by Vasudeva himself the high-souled and heroic kings, Kratha and Kaishika, sat on their respective seats on his left hand side (78). The highly powerful and heroic car-warriors headed by Sātyaki of the Vrishni and Andhaka races sat on his left hand side (79). As the gods beautify the Lord of Sachi-so those leading kings beautified the beautiful Krishna seated at ease on a celestial seat covered with a celestial coverlet and effulgent like the sun (80). Afterwards having been introduced to him by the ministers, various other kings were duly received by Keshava and they too sat at ease on their respective thrones. Thereupon having shown him proper respect, the highly wise king Kaishika, the foremost of speakers and well-read in all Shāstras, said:—
"O lord, considering thee a human being, these ignorant kings have committed offence by thee. Do thou therefore forgive them, O God."
Krishna said:—"O Kaishika, what of kings observant of Kshatriyas’ duties, even if any one else proves inimical to me it does not find room in my heart even for a single day. O kings, how can I be offended with them who have to turn their faces against impiety and to fight virtuously? What is past is gone. Those who are dead have gone to the celestial region. Birth and death are natural with men. Do not grieve, O kings, for them who are dead. I wish that you may all forgive me and cast off your enmity (81-87)".
Vaishampāyana said:—Having consoled the kings with these words, the highly effulgent Madhusudana looked at Kaishika and desisted (88). In the meantime, showing proper respect to all, Bhishmaka, the foremost of speakers, and of those well read in Polity, said (89).
²⁷³ The son of Mahādeva, Kārtikeya, the commander-in-chief of the gods, who led the life of a bachelor.
CVIII. CONVERSATION BETWEEN KRISHNA AND BHISHMAKA
Bhishmaka said:—"O Lord of gods, out of his childish nature, my son wishes to give away his sister in a Swayamvara, but I do not like it (1). He is entirely childish; I do not like to give away (my daughter in this way). I wish that my daughter may select the only person whom she sees (2). O Lord, I propitiate thee, for this my son’s bad conduct. Be thou propitiated and forgive (him)" (3).
Krishna said:—"While your son, as a boy, has worked up all these kings, I do not know how arrogant he will be when he will be advanced in years (4). He who, born in a great royal family in this earth, speaks a falsehood, even before one king, consumes with the fire of Yama’s tortures: his own-self and all the regions effulgent like the rays of the sun acquired by his asceticism (5–6). O Lord, I know this to be the religious duty of the kings, and even Brahmā, in the days of yore, pointed it out as the foremost duty of men (7). Under these circumstances, O king, how can your son give utterance to a lie before the kings in this assembly (8). Let it go, I doubt also very much your statement that you do not know anything of the great assemblage of the kings invited by your son (9). O king, you have offered hospitality and welcome duly to the kings, assembled like the sun and moon; cars, elephants, horses and the infantry have made a wild dance in your city, and still you do not know anything of your son’s work. How may this be (10-11)? I doubt very much, O king, how you were not able to know of the arrival of four-fold forces though it might not have been a source of anxiety (12). O king, perhaps thinking that my arrival was not conducive to your well-being, you did not offer hospitality to such an unworthy person (13). O you of large arms, why should you not give away your daughter (in Swayamvara) for the very sin of my arrival here. Leaving me aside, do you confer your daughter on a good husband (14). Manu and other leading Law-givers have ordained that he who puts obstacles in the way of a maiden, wastes himself in hell (15). O king, for this, I did not enter into the assembly-hall and accept hospitality (16). O king, when possessed greatly by bashfulness, I prayed for giving rest to my followers in the city of Vidarbha, Kaishika, ever fond of guests, offered us proper hospitality. I too, in the company of Garuda, am living here as in the city of gods" (17–18).
Vaishampāyana said:—When Krishna, effulgent like burning fire, showered these thunder-like words, king Bhishmaka, sprinkling him with sweet words, consoled him (19).
Bhishmaka said:—"Be thou propitiated, O Lord of the celestial region. Do thou forgive me, O Lord of the land of mortals. I am possessed by the darkness of ignorance; do thou give me eyes of wisdom (20). We are men of perverse understanding, gifted with fleshy eyes. Therefore whatever we do without judging is not accomplished (21). However we have obtained thee now who art the God of gods. May my vision grow wise and works be accomplished (22). The wise, like great commanders, render fruitful unaccomplished works by the discernment of moral laws (23). Having obtained thy shelter, I do not entertain any fear. Listen to what I wish to accomplish now (24). O king of gods, I do not wish to allow my daughter to hold her Swayamvara lest she may choose another. Be thou propitiated with me, O Lord of celestials. Do not be angry with me" (25).
Krishna said:—"O king of great intelligence, O sinless one, I do not perceive the utility of your sayings. Who can adjust whether you will give away your daughter or not (26). O king, the goddess-like form of Rukshmini has brought me to this place. But I should not say that you should give her to me and not to anybody else (27). When in the days of yore the gods assembled on the summit of the mount Sumeru for incarnating their portions they said to her: ’O thou of spacious hip, do thou with thy husband go to the world of men. And having been born in the house of Bhishmaka in the city of Kundina, be thou united with Keshava (28–29)’. I tell you this plainly, O king; do what ever you think proper after due consideration (30). O king, truly your daughter Rukshmini is not a woman; she is the very goddess Sree. For some object and at the words of Brahmā she is born (as a woman) (31). She should not be given away in a Swayamvara where all the kings will be assembled. She must remain alone, and inviting one bride groom, you should confer her on him. It will be thus performing a Kshatriya’s duties (32). O king, you cannot give away Lakshmi in a Swayamvara. Selecting a good bridegroom, you should give her away according to proper religious rites (33). In order to put impediments in Swayamvara Vinata’s son has been despatched by the king of gods and has come to the city of Kundina (34). I too have come here to witness this Swayamvara festivity of the kings and your daughter, the beautiful Kamala without lotuses (35). Your saying before me ’Forgive me’ is considered by me as proper. And I do not find any folly in it, O king (36). O lord, I have already been pacified. Know me as conciliated since I have come to your territory in a gentle form (37). O king, to cast off one’s shortcomings is forgiveness and it is endued with many virtues. So, how can the mind of one like myself be possessed by the sin of non-forgiveness (38). How can sin, O king, be attached to you who are moral, truthful and born in a family possessing the quality of goodness (39). Know me conciliated particularly as I have come with my army, for with them I never confront my enemies (40). When I cherish no forgiveness in my heart I go on the back of my carrier, Garuda, the foremost of birds, with weapons effulgent like the sun in my hand (41), O king, you are of the same age with my father and are therefore adorable unto me like him. Behaving with me, as a father treats his son, govern your kingdom well (42). How can that sin, which resides in the heart of a coward, find room in the heart of a pure-souled hero (43)? Know my conduct as pure as a father’s feeling towards his son. Treating us with hospitality, these two kings of Vidarbha have given us their kingdom. By the fruit of this gift their ancestral manes of ten generations upwards have gone to the celestial region (44-45) And ten succeeding generations too of their royal line from son to grandson will also repair to the celestial region (46). And they two, enjoying their kingdom for many long years, without any thorns, will attain to emancipation when they will wish it (47). And those noble kings, who were present at my Abhisheka, will in time repair to the celestial region (40). O king, may you fare well! I shall now with Vinatā’s son go to the charming city of Mathura protected by the king Bhoja" (49).
Vaishampāyana said:—Saying this to the king Bhishmaka, welcoming all other kings and issuing out of the Hall with Kratha and Kaishika, the lords of Vidarbha, Krishna, the foremost of gods and Yadus, went to his car (50). Beholding the departure of Keshava, the faces of the royal saint Bhishmaka and of other kings were stricken with sorrow (51). At that time beholding the prime and self-sprung Krishna, having eyes like red lotuses, thousand feet, thousand eyes, thousand arms, thousand lustrous crowns, thousand heads, adorned with celestial garlands, raiments, scents, unguents and ornaments, holding uplifted celestial weapons and having three eyes of the sun, moon and fire, the king Bhishmaka bowed unto him and began to eulogise his glories, with his body, mind and speech (52–55).
Bhishmaka said:—O God of gods, O Nārāyana, O Parāyana, thou hast no origin or destruction. Thou art the eternal prime Deity, I bow unto thee (56). Thou art the self-sprung Deity, art identical with the universe, lotus navelled, hast clotted hairs, dost hold a staff and art of coppery hue. I bow unto thee (57). Thou art Hansa, the discus, Vaikuntha, unborn and the great Atman. I bow unto thee (58). Thou art Yogin, the existent and non-existent, the ancient Purusha, the foremost of Purushas, above three-fold qualities. I bow unto thee (59). O Lord, O foremost of the celestials, that alone art the lord of all the worlds and the lord of those who have acquired a know fledge of the soul. I am thy votary. Be thou propitiated and confer on me a boon (60).
Vaishampāyana said:—Having thus chanted the glories of the great God Krishna in the presence of the king, Bhishmaka made a present of precious gems, pearls, and plates of Vaidurja unto him. Thereupon he saluted in this way the highly powerful son of Vinatā too (61–62).
Bhishmaka said:—I bow unto that celestial bird, the son of Kashya endued with the velocity of the wind who can assume various forms at will (63).
Vaishampāyana said:—Having thus chanted, in brief, the glories of Vinatā’s son Bhismaka offered him various sorts of most excellent raiment. After the lotus-eyed Krishna, the younger brother of Vāsava, on taking leave, had departed all the kings followed him. Having thus received honors, taken farewell of all the kings, placed Vinatā’s son the foremost of birds, of a gentle form before him, been encircled by huge cars, and lighted up all the quarters the energetic Krishna set out for Mathurā. At that time there arose a great tumult consisting of the sound of bugles, trumpets, conches, the hissing of the serpents, the neighing of horses, and the rattle of the wheels of the cars resembling the muttering of huge clouds.
After the departure of the highly powerful Krishna the gods repaired to the celestial region with that assembly hall and the most excellent seat. Encircled by their huge four-fold forces the kings followed Janārddana, a distance of two miles and afterwards at his command returned to Swayamvara (64–69).
CIX. JARASANDHA’S PROPOSAL TO INVITE KALAYAVANA
Vaishampayana said:—After the departure of Vasudeva’s son the kings, who had their limbs embellished with ornaments and who were anxious to go to their respective kingdoms, returned to the assembly-hall of Bhishmaka in order to inform (Jarāsandha of their intention) (1). Thereupon king Bhishmaka, the foremost of kings and well-read in moral laws, said to the kings, effulgent like the sun and the moon and seated at ease on beautiful seats (2). "O ye kings, you all know the calamity that will befall the Swayamvara. Do you forgive me for the fruit that is the outcome of my misconduct" (3).
Vaishampāyana said:—Having thus addressed and welcomed duly all the kings, (the king) sent away all the monarchs of Central India and of the East, West and Northern Provinces. Having honored the king Bhishmaka duly in return, those kings, the foremost of men and mighty car-warriors, went away delightedly. Jarāsandha, Sunitha, the energetic Dantavakra, the king of Soubha, the king Mahākurma, Kaishika, all the leading kings of the Pravara race, the royal saint Venudāri, the king of Kashmira all those and other kings of the Deccan remained by Bhishmaka desirous of listening to the mystery.
O monarch, beholding these kings waiting there the powerful king Bhishmaka, with an affectionate heart and grave and cool voice, said to them moral words relating to three-fold objects and embellished with figures.
Bhishmaka said:—"O ye kings, I have acted thus in pursuance of moral words given vent to by you; you should forgive me for we must always abide by moral laws" (4-12).
Vaishampāyana said:—Having thus expressed himself in the concourse of kings, the king Bhishmaka, well-versed in moral laws, again said aiming at his son (13).
Bhishmaka said:—Observing the movements of my son my eyes are agitated with fear; I consider all now as mere boys. He (Krishna) alone is the foremost of Purushas (14). He, the very incarnation of glory, the foremost of the illustrious, the partaker of fame and powerful, has established great fame and the might of his arms in this land of mortals (15). Blessed is Devaki, the foremost of damsels who has conceived as her son the lotus-eyed Krishna, identical with the sum total of beauty, the greatest of all in the three worlds, and adored of all the immortals and who has seen his lotus countenance with her eyes full of affection (16-17.)
Vaishampāyana said:—When the king Bhishmaka gave vent to these words again and again in the midst of the assembled kings the highly effulgent king Shalya said in sweet words (18).
Shalya said:—O slayer of thy enemies, O lord of kings, do not lament for thy son. The Kshatriyas meet either with success or defeat in battle (19). This is the inevitable course and eternal religion of the mortals. Save Baladeva and Krishna what third person can withstand thy highly powerful son in battle? Taking up his bow thy mighty-armed son is alone capable of withstanding the car-warriors and great heroes of the enemy in battle. When by the might of his arms he handles the Bhārgava weapons, difficult of being used even by the celestials what man is capable of bearing it? This Eternal Purusha Krishna is without birth or death (20-23). In this land of mortals even the holder of trident (Siva) cannot defeat him. O Emperor, thy son is well-versed in the true meaning of all the Shastras (24). Knowing Keshava as Ishāna he did not engage in fight with him. It is not that there is none who can defeat him (25). Kālayavana is incapable of being slain by Keshava. With a view to have a son the great Muni Gārgya adored Rudra for twelve years living on powdered iron and practising dreadful and highly difficult penances. Thereat pleased when Shankara offered him a boon Gārgya prayed for a son whom the kings of Mathurā would not be able to slay. Rudra granted him the boon, saying ’so be it’ (26-28). Thus by virtue of Rudra’s boon, Gārgya’s son Kālayavana is unslayable by the kings of Mathura in the battle-field and especially in the city of Mathurā (29). Though Krishna is highly powerful amongst the princes of Mathura still if he comes to battle and fights with him he will be able to defeat him (30). O kings, if you accept my words as becoming and sound, send an emissary to the capital of the king of Yavanas (33).
Vaishampāyana said:—Hearing the words of the highly powerful Shalya the king of Soubha all the leading kings were delighted and said "We will do it" (32). Hearing their words and recollecting those of Brahmā the Emperor Jarāsandha lost heart and said (33).
Jarasandha said:—Alas! formerly, assailed by the fear of a foreign king, all the Chiefs, seeking refuge with me, used to get back their lost kingdoms, servants, army and conveyances (34). Now, on account of their bad feelings towards their lord, they, like unto a damsel, coming in contact with a stranger, are now exciting me to seek another’s shelter (35). Alas! even when I, afraid of Krishna, am constrained to seek refuge with another, Destiny alone is powerful. And by no means can any one overcome it (36). O ye kings, it is better for me to die than to seek helplessly the protection of another (king). I shall not therefore seek refuge with any body else (37). I shall give him battle who has been pointed out as my Death by the invisible words, may he be Krishna, or Baladeva, or a man, or some one amongst the immortals (38). Even this is my firm resolution and such is the conduct of a worthy person. I shall not act against it seeking another’s protection (39). Even if you be all well disposed he (Krishna) may destroy you all. For your protection I shall send an envoy to him (40), O kings, the messenger should so proceed by the etherial way that Krishna may not put in any impediment. Do ye find out such a person who can go in this way (41). This effulgent king of Soubha is gifted with the prowess of fire, the sun and the moon. In a sunny car let him proceed to the capital of Yavana (42). Let him approach the king of Yavanas as our envoy and communicate to him our quarrel with Krishna. Let him try to bring him over to this assemblage of Chiefs (43).
Vaishampāyana said:—Having thus expressed himself the Emperor Jarāsandha again said to the powerful king of Soubha:—"Do thou depart, O giver of honors and help all these Chiefs (44). Use such tactics that the king of Yavanas may proceed and vanquish Krishna and we may be pleased" (45).
Having thus commanded all and worshipped Bhishmaka duly the Emperor, encircled by his own army, set out for his city (46). Shalya, too, the foremost of kings, having honored all duly, set out by the etherial way in a car, coursing like air (47). Following Jarāsandha to some distance the Deccan Chiefs repaired to their respective cities (48). Thinking of his own evil conduct, of Krathā, Kaishika and Krishna, the king Bhishmaka, along with his own son, entered into his Palace (49). On account of the discomfiture of the kings consequent upon Krishna’s arrival and the termination of the Swayamvara the chaste and wise Rukshmini approached her friends and with her face bent down in shame said:—"I tell you truly, I do not wish to be the spouse of any body else save Krishna having lotus eyes" (50-51).
CX. SHALYA MEETS KALAYAVANA
Vaishampayana said:—Kālayavana, the king of Yavanas, was highly powerful and used to govern the inhabitants of his city in pursuance of royal duties (1). He was wise, conversant with three Vargas,²⁷⁴ proficient in six Gunas²⁷⁵ innocent of sevenfold calamities,²⁷⁶ endued with all accomplishments, well-versed in Srutis, pious, truthful, a master of his senses, acquainted with the rules of war, an expert in capturing forts, heroic, of great strength and used to honor his ministers. One day encircled by his ministers he was seated at ease and the learned and intelligent Yavanas, discoursing amongst themselves on various celestial themes were adoring him (2–5). In the meantime there blew delightful, but exciting, cold and fragrant wind. Thereat the assembled Yavanas and the king Kālayavana were all worked up and thought "Whence it has come?" Thereupon they saw a car coming from the south. It was golden and white, lighted up with the lustre of jewels, adorned with celestial flags and pennons, drawn by horses fleet like the mind or air, adorned with tiger-skins, a terror to the enemies, the enhancer of joy to the friends, constructed by the celestial Architect, effulgent like the sun, the grinder of others’ cars and embellished with jems like the rays of the sun and moon. The powerful and beautiful king of Soubha was seated thereon. Delighted greatly at seeing his friend the mighty-armed king of Yavanas, the foremost of speakers, repeatedly sent for Arghya and water to wash feet. And rising up from his throne and with Arghya in his hands he went out and waited at the landing stair of the car. Be holding the king Kālayavana, powerful like Sakra the highly energetic Shalya was greatly delighted, got down alone from the chariot with a confident heart and joyously entered into the Palace of Yavana for seeing his friend. Observing arghya in the hands of the king of Yavanas, Shalya, the foremost of kings, said in sweet words:—"O thou of great effulgence, I am not now worthy of arghya. I am now an envoy of the kings and have been despatched to thee by the intelligent Jarāsandha. I therefore do not deserve arghya from the kings" (5–18).
Kalayavana said:—"O you of large-arms, I know that you have been despatched here as an envoy by the king of Magadha for the behoof of kings (19). O intelligent king, I adore you duly with water to wash feet, seat and various other means of welcome because you have been sent here by the entire circle of kings. By adoring you, O king, I shall worship the entire host of kings and by honoring you all of them will be honored. Therefore, O king, sit with me on this throne" (20–21).
Vaishampāyana said:—Thereupon shaking hands with each other and enquiring of their mutual welfare those two kings sat at ease on the sacred throne (92).
Kalayavana said:—What has become impossible to him, depending on the might of whose arms you kings are all living without any anxiety as the gods do under the protection of Sachi’s lord, that he has sent you to me. Tell me, truly, O king, what mandate, the powerful king of Magadha has issued to me. Even if it be very difficult I shall carry out his command (23-24).
Shalya said:—O king of Yavanas, hear I shall describe at length what the king of Magadha has deputed me to communicate to you (25).
Jarasandha said:—The highly irrepressable Krishna has been oppressing the world from his very birth. Informed of his wicked deeds I attempted to slay him (26). Accompanied by a number of kings along with their four-fold forces and conveyances I besieged the mount Gomanta with a huge army (27). And there listening to the highly sensible words of the king of Chedi I set fire to that best of mountains for their (Rāma and Krishna’s) destruction (28). Beholding that fire consisting of hundreds and thousands of flames and resembling the fire of dissolution, Rāma, holding the golden hilt of a sword, leaped down from the mountain summit in the midst of the ocean-like army of the kings. And that highly irrepressible one began to kill the car-warriors, the infantry and cavalry (30). He moved about like a serpent; and catching elephants, horses and soldiers with his plough-share he grinded them with his mace (31). In that battle-field abounding in hundreds of kings that highly energetic Rāma, endued with the prowess of the sun, ranging in various ways like the setting sun, destroyed elephants, with elephants, car-warriors with cars, and the cavalry with horses (32-33). After Rāma, the highly powerful and energetic Yadu hero, Krishna, taking up his discus effulgent like the sun, and his black iron club, forcibly leaped down in the midst of the enemie’s army agitating the mountain with the force of his feet as a lion attacks the poor deer (34–35). O king, at that time whirling and bathed with shower that mountain extinguished the fire and entered into the earth as if dancing (36). Jumping down from that burning mountain Janārddana with his hand holding the discus began to destroy our army (37). Whirling his huge discus and throwing all down with his club he began to grind men, elephants and horses with his mace (38). Then with the fire of discus and plough-share begotten by their anger that huge army, protected by sun-like kings, was consumed (39). Within a moment our army consisting of men, elephants horses infantry and flags, was consumed by those two foot soldiers (40).
O king, beholding that army distressed by the fear of the fire of discus and routed, I, encircled by a huge collection of cars, engaged in battle. And Keshava’s brother the heroic and valiant Baladeva, the destroyer of Bala, stood before me with a club in his hand (41–42). Having slain the twelve Akshouhinis of soldiers and cast off his plough-share and mace Sounanda, that leonine hero pursued me with his club (43). O king, having thrown the club on me with a force like that of the fall of a thunder-bolt he again stood manfully on the ground (44). Then like unto Kārtikeya at the time of the destruction of Krounch, he, with his two large eyes, as if consumed me, looking at my joints (45). O king of Yavanas, beholding such a form of Baladeva, what person, having hopes of life, can stand before him in the battle-field (46)? When he stood before him holding up that terrible club resembling the rod of the Regent of the dead and whirling it along with his plough-share Brahmā, the grand-father of all, filling the welkin with his invisible voice grave as the muttering of clouds, said:—"O sinless Rāma, do not strike (him); O holder of plough-share, it has been destined that he shall not meet with his death from any other person." Hearing with my own ears those words given vent to by the Grand-father I was filled with anxiety and returned from the battle-field (47–50).
O king, for this reason, and for the behoof of the kings, I communicated this incident to you. Hearing this you should do what you think proper in pursuance of my words (51). Desirous of having a son your father propitiated Sankara, the god of gods with hard austerities and obtained you as his son unslayable by the princes of Mathurā (52). Fasting and feeding on powdered iron for twelve years the great Muni Gārgya propitiated the great god Siva, on whose lotus feet even the gods and Asuras meditate and therefore obtained his wished-for prosperity in the person of yourself (53). By virtue of the asceticism of the ascetic Gārgya and of the power of Mahādeva carrying the emblem of a crescent forsooth, shall Janārddana meet with his death as the dews are dried up by the rays of the sun (54), O king, thus requested by the kings, be up and doing and march for vanquishing Krishna. And entering the city of Mathurā with your army establish your glory there (55). Vasudeva’s son is a native of Mathurā and Baladeva is his brother. If you go to the city of Mathurā you will be able to defeat them in battle (56).
Shalya said:—O king, I have thus communicated to you, the message entrusted to me by the Emperor Jarāsandha for the behoof of the kings. Do you now undertake what is proper and conducive to your well-being after consulting duly with your ministers (57).
²⁷⁴ Three conditions of a king or state; prosperity, evenness or decay or loss, gain and equality.
²⁷⁵ The six acts of a king in his military character, or peace, war, marching, halting, sowing, dissension, seeking potection.
²⁷⁶ The seven calamities are gambling, sleeping in a day, calumny, whoring, playing, idle roaming, drinking and hunting.
CXI. KALAYAVANA AGREES TO KILL KRISHNA
Vaishampayana said:—After the king Shalya, as directed by the Emperor Jarāsandha had said this Kālayavana, the king of Yavanas, with great delight said (1).
Kalayavana said:—Oh! highly honored and blessed I am; and my life is crowned with success since numberless kings have requested me for vanquishing Krishna (2). The kings have appointed me in the work of subduing Krishna who is invincible in the three worlds, even unto gods and Asuras. And they have blessed me so that I will achieve victory (3). While the kings, with delighted hearts, have declared my victory I shall, by the very pouring of their water-like words, achieve success (4). Whatever it may be, I shall carry out the command of the Emperor Jarasandha issued at the request of the kings. Even my discomfiture in it will be, tantamount to my success (5). O king, to-day, the day and the stars are auspicious and in this auspicious moment I shall even to-day start for Mathurā for defeating Keshava in the battle-field (6).
Vaishampāyana said:—Having thus addressed the powerful Shalya the king of Soubha, the lord of Yavanas honored him duly with highly precious jems and dresses (7). Afterwards for acquiring unstinted blessings he gave away various riches to his guest and the Brāhmanas and duly offered libations to fire. Then after the performance of benedictory rites he set out with his army for vanquishing Janārddana (8–9). O foremost of Bharatas, king Shālya too, with his desire fully achieved, embraced the lord of Yavanas and set out with a delighted heart for his own city (10).
CXII. UGRASENA RECEIVES KRISHNA
Janamejaya said:—O Brahman, when the Lord Krishna, endued with Sakra’s prowess, set out from the city of Bidarbha he did not ride the highly powerful son of Vinatā, Garuda; why did he then take him away with him? And what did Vinatā’s son do? O great Muni, I am filled with great curiosity in this; do thou unfold the mystery (1–2).
Vaishampāyana said:—O king, listen to the work, difficult of being done by men, which the highly effulgent son of Vinatā performed after his departure from the city of Bidarbha (3). O lord, before his departure to the city of Mathurā when Janārddana, the god of gods, said before the assembled kings, "I shall repair to the charming city of Mathura governed by the Bhoja king" the beautiful and intelligent son of Vinatā thought for a considerable time, and then saluting Vāsudeva, after he has finished his say, said with folded hands (4–6).
Garuda said:—"O god, I shall now proceed to Raivata’s city Kushasthali, to the charming mount Raivata and the adjacent forest thereto resembling the garden of Nandana (7).
"The Rākshasas have abandoned the charming city of Kushasthali. It is situate at the base of the Raivata mountain and on the bank of the great ocean. It abounds in trees decorated with filaments of flowers, in groves and creepers. It is scattered with elephants and serpents, and inhabited by bear, monkeys, boars, buffaloes and deer. I shall perfectly examine (that place) and see if it is worthy of thy habitation. O lord, if that extensive and charming city is fitted for thy residence, I shall remove all the thorns and come back to thee" (8-10).
Vaishampāyana said:—Having thus expressed himself before Janārddana, the king of gods, and saluted him the powerful lord of birds set out towards the western direction (11). And when Krishna too, with the Yadavas, entered into the beautiful city of Mathurā, Ugrasena came out of the city with dancing girls and citizens and honored the victorious Krishna (12).
Janamejaya said:—What did the mighty-armed Emperor Ugrasena do when he heard of Krishna’s installation by the numberless kings (13)?
Vaishampāyana said:—Hearing of Krishna’s installation as the Emperor by numberless kings, of Indra’s making peace with him through his envoy Chitrangada, of the apportionment of wealth, each king being entitled to a lakh, each emperor to a Arvuda and each ordinary men to ten, and that every one, who came there, did not go away empty handed and that the graceful lord of Nidhis, Sanka, commanded by the gods, distributed wealth after Krishna’s heart, from his own men and other persons informed of people’s conduct, Ugrasena offered a great puja at the temples of the tutelary deities. The two sides of the gate of Vasudeva’s house were decorated with flags, pennons and garlands. He also decorated with flags Kansa’s assembly hall Suprabhā adorned with various sheets of cloth (14-20). The doors of the sitting-room of the Emperor Krishna in Gopura were pasted with ambrosia by the king (21). There was dancing and music on all sides. The city was decorated with flags, garlands of wild flowers and jars full of water (22). The king sprinkled sandal water in all the high-ways and spread sheets of cloth on the ground (23). On both sides of the roads incense was kept in vessels and continually burnt with Aguru, molass and various other articles (24). The elderly women began to sing benedictory hymns and youthful damsels moved about anxiously in their respective houses (25).
Having thus commenced the festivity in the city the Emperor Ugrasena repaired to Ugrasena’s Palace and after communicating to him the pleasant news and consulting with Rāma went to the car. O king, in the meantime the great sound of the conch-shell Pānchajanya was heard. Hearing that sound of the conch the entire city of Mathurā, with their women, boys, elderly men, panegyrists, songsters, and accompanied by a huge army, issued out placing Rāma before them. Ugrasena himself carried arghya and water for washing feet for Krishna (26–29).
After going over to some distance and coming within the view of Vāsudeva the Emperor Ugrasena desired to proceed on foot and accordingly got down from his white car (30). And beholding Hari, the king of gods, seated on a charming car adorned with celestial jewels he, in words suppressed with joy, said to the lotus-eyed Rāma the slayer of his enemy’s army. Krishna was adorned with ornaments set with jewels, was shining like the sun on account of the garland of wild flowers decorating his breast, was accompanied by fans, umbrellas and flags with the emblems of Garuda painted thereon, embellished with all the marks of royalty and endued with the beauty of the rising sun (31–34).
(Ugrasena said):—"O great one, it does not behove me to proceed on car after this. Thinking this I have got down. Do thou go on the car (35). Coming to Mathurā in the disguise of Keshava Vishnu has manifested himself as the king of gods in the ocean-like assemblage of the kings. I therefore wish to chant his glories properly." The highly effulgent elder brother of Krishna (then) replied to the king (saying) (36–37):
"O king, it is not proper to chant the glories of that best of kings at the time of his going. Without it Janārddana is pleased with you. What is the use of hymning him who is himself propitiated? Your visit is identical with your chanting of his glories. While Krishna, although he has acquired the dignity of the Lord Paramount, is coming to your house, what is the use of praising him with celestial and super-human hymns?" Thus conversing with each other they went to Keshava (38–40).
Beholding the king Ugrasena approach with arghya in his hands Krishna, the foremost of orators, stopped his car and said:—"O king of Mathurā, while I have installed you, declaring, ’Be you the lord of Mathura’ it does not behove me to make it otherwise. O king, you should not offer me arghya and water for washing my feet and rinsing my mouth. This is my heart-felt desire (41-43). O king, informed of your intention I say that you are the king of Mathura. Do not make it otherwise. O king, I will confer upon you your proper share in the land and gift. As I did with the other kings I had kept your share in reserve beforehand, one hundred thousandth portion without any ornaments or raiment. O king, get upon your white car adorned with gold, umbrella, fans, flags and celestial ornaments. And wearing your crown of sunny lustre govern the city of Mathurā, delightedly with your sons and grand-sons, defeat your enemies and multiply the Bhoja race. The king of gods, the holder of thunder-bolt sent, for Ananta and Shouri, celestial ornaments and raiments. From the thousand jars of gold coins reserved for the citizens of Mathurā in that ceremony of installation the king of gods has ordered that one thousand should be given to each of the panegyrists and bards, one hundred to each old man, prostitute and other men and ten thousand to each of the Yādavas, Vikadru and others who live with the king Ugrasena (44–52)".
Vaishampāyana said:—Having thus honored the Emperor Ugrasena in the presence of all the soldiers Janārddana, with great delight, entered the city of Mathurā (53). On account of the celestial ornaments, garlands, raiments and unguents it appeared as if he was living in the city of the celestials encircled by gods (54). Like unto the muttering of clouds there arose a great tumult consisting of the sound of bugles and trumpets, blare of conches, the noise of elephants, the neighing of horses, the leonine shouts of the heroes and rattle of car-wheels (55-56). The panegyrists began to sing his praises and the subjects to salute him with numberless presents. At this Hari was not the least surprised (57). He was high-minded by nature, shorn of egoism and has seen a greater display than this beforehand. And for this he was not filled with surprise (58). Beholding Mādhava’s arrival who was shining in the lustre of his own person effulgent like the sun the inhabitants of Mathurā saluted him at every step and said (59):
"He is Nārāyāna, the abode of Shree living in the ocean of milk. Leaving his serpent-couch he has come to the city of Mathurā (60). Having chained Bali irrepressible unto the immortals he conferred the soverignty of the three worlds on Vasava the wielder of thunder-bolt (61). Having slain Kansa, the foremost of the powerful and other Daityas this slayer of Keshi has conferred the kingdom of Mathura on the Bhoja king (62). Not being himself installed and not sitting on the royal throne, he, having acquired the dignity of the Lord Paramount, has entrusted Ugrasena with the government of Mathurā" (63).
Having heard this conversation of the citizens, the bards, panegyrists and the poets sang, "O thou the ocean of accomplishments, how can we, who are one tongued men, sing the deeds begotten of thy prowess and energy (64–65). The thousand-headed serpent-king Vāsuki, who has the intellect of a god, can, with his two thousand tongues, to a certain extent describe thy accomplishments (66). It is a great wonder to the kings of the earth that a throne was sent by Indra. It never happened before nor will it be in future (67). The descension of the assembly-hall and jars from the celestial region has never been heard of or seen. Therefore we consider it as a wonder (68). O Keshava, conceiving a son like thee, the foremost of gods, Devaki, the best of damsels, has been blessed because she, with her eyes full of affection, saw thy lotus face adored by men and the immortals (69–70)".
Placing Ugrasena before them and listening to the conversation regarding their praises sung by the citizens the two brothers Rāma and Krishna arrived at the gate and the king worshipped them repeatedly sending for arghya and water for washing feet and rinsing mouth (71–72). Thereupon approaching Keshava’s car, saluting him with his head down and mounting on an elephant the energetic and intelligent Ugrasena began to shower gold as the clouds discharge their watery contents (73). Having thus showered gold on him the beautiful Mādhava arrived at his father’s house and said to Ugrasena, the king of Mathura (74): "O lord, although I have secured the dignity of the Lord Paramount, this throne, conferred by the king of gods, should be kept in the king’s Palace (75). Although acquired by the strength of my own arms I do not like to come by the assembly-hall of the king of Mathurā. O lord, I propitiate you. Do not be offended" (76).
O king Janamejaya, at that time Vasudeva, Devaki and Rohini were so much overwhelmed with joy that they could not give vent to any word (77).
O king, thereupon considering the importance of time and place, Kansa’s mother, taking riches and presents of various countries acquired by him, went to Keshava and dedicated them to his feet. Observing it Krishna sent for Ugrasena and said in sweet words (78–79).
Krishna said:—"It is time that has snatched away your two sons; I have not slain them either for riches or for the kingdom of Mathurā (80), O king of Mathura, having vanquished your enemies by the might of my arms do you perform many sacrifices and make profuse presents (81). O king, do you cast off your mental agony and fear consequent upon Kansa’s death. I return you these riches; do you accept them" (82)
Having thus consoled the king, Krishna, along with Balarama, went to his parents (83). There those two highly powerful heroes, with heart full of joy, saluted their parents bending their heads (84). O Janamejaya, at that time the city of Mathurā left off her own form and as if the capital of gods came down there leaving the celestial region (85). Beholding Vasudeva’s house the citizens did not consider it as earth but took it for the region of the celestials (86). Having thus entered Vasudeva’s house the heroic Baladeva and Keshava dismissed Ugrasena, the king of Mathurā and his queen. And then leaving off their arms and moving about for some time they went through the evening rites. And then seated at ease they conversed with one another (87-88). In the meantime there took place a highly dreadful calamity. The clouds were scattered in the sky, the earth and the mountains were shaken, the oceans were agitated, the serpents were terrified and the Yadavas, trembling, fell down on earth (89–90). Beholding them thus fallen the immoveable Rāma and Krishna, perceived, from the flapping of the huge wings, the approach of Garuda, the foremost of birds. And within a short time they saw Garuda by them. Saluting them both with his head, Vinatā’s son, of a gentle form, adorned with celestial garlands and unguents, sat on a seat (61–92). Observing the arrival of his war-like minister, the intelligent son of Vinatā, the slayer of Madhu said: "O thou the grinder of the enemies of the celestial army, O delight of Vinatā’s heart, O foremost of birds, O favourite of Keshava, may thy arrival here prove auspicious" (93–94). Having thus addressed Vinatā’s son, stationed there like a very god Krishna again said to him who was equally powerful (95).
Krishna said:—O foremost of birds, let us now go to the highly extensive inner appartment of the Bhoja king, for there, seated at ease we shall be able to hold counsels after our own hearts (96).
Vaishampāyana said:—When having entered the inner appartment of the Bhoja king along with Vinatā’s son, the highly powerful Krishna and Baladeva held parley, the former said:—"O Vinatā’s son, the king Jarāsandha is unslayable by us. It has been so ordained. Incomparable is his might and he is encircled by a huge army and highly powerful kings. The army of the Magadha king consists of many soldiers and so we shall not be able to consume it even within hundred years. Therefore I tell you, O king of birds, that it never bodes good for us to live in this city of Mathura. Even it is my desire (97-100)".
Garuda said:—O god of gods, having saluted thee I took leave and went to Kusathali for finding out a worthy habitation for thee (101), O foremost of gods, having gone there and been stationed in the welkin I reconnoitered all over that city endued with all auspicious marks (102). That city is situate in an extensive watery province of the ocean. It has the ocean on the east and is therefore always cool. It is surrounded on all sides by the ocean, a mine of every sort of jem, spread with trees conferring wished-for objects, covered on all sides with flowers of all seasons and therefore highly charming; it is the abode of all forms of Ashramas, satisfies every sort of desire, is filled with men and women, is always full of merriment, is encircled by ditches and walls, is embellished with palaces and gates, variegated courtyards and roads, has huge doors and gates, and various bolts and other contrivances, is adorned with a golden wall, is filled with car-warriors, cavalry and infantry, and with trees of various countries covered with celestial flowers and fruits, is adorned with flags and pennons, contains big palaces, strikes terror to the enemies, enhances the joy of the friends and is isolated from other cities presided over by kings (103-109). O god, there is that best of mountains Raivata resembling the garden of Nandana. Do thou make it an ornament of thy gate (110). O foremost of gods, that city will also be liked by thy sons. Do thou go and live there (111). Like unto Indra’s capital Amarāvati thy city will be celebrated in the three worlds under the name of Dwāravati (112). O god, if the great ocean gives there room covered with water the celestial Architect will make works of art after his own heart (113). O god, out of lustrous jewels, pearls, corals, diamonds, sapphires and other jems produced in the three worlds, do thou have many white palaces built there like unto the assembly hall of the celestials, consisting of hundred heavenly pillars, adorned with all sorts of jewels made of gold, decorated with celestial flags and pennons, guarded by gods and Kinnaras and lighted by the sun and the moon (114-116).
Vaishampāyana said:—Having said this to Keshava and saluted them both Vinatā’s son took his seat (117). Meditating on the words uttered by him conducive to their well-being, and in order to give a proof of his appreciation Krishna, with Rama, honored Garuda with presents of most excellent and precious dresses and dismissed him. And then they enjoyed there like two immortals in the city of the celestials (118-119). When in time the highly illustrious Bhoja king heard of what Garuda had said he affectionately addressed to Keshava the following nectarine words (120).
He said:—O Krishna, O enhancer of the delight of the Yādavas, O thou of large arms, O slayer of thy enemies, listen to what I say. O my son, without thee, like unto a woman separated from her husband we shall not be able to live happily either in this city of Mathurā or in any other kingdom. O conferror of honor, even if Indra comes to the help of all the kings, still we, under the protection of thy arms, do not fear them. O foremost of Yadus, we shall proceed for accomplishing conquests (121-124).
Hearing Ugrasena’s words Devaki’s son smilingly said: "O king, I am ready to do whatever you wish. There is not the least doubt in it" (125).
CXIII. KRISHNA’S PROPOSAL TO GO TO DWARAKA
Vaishampayana said:—Once on a time the lotus-eyed Krishna addressed the following reasonable words to the Yadus in their assembly:—"This Mathurā city is the abode of the Yadus: we too were born here and brought up in Vraja. However all our griefs have disappeared and the enemies have been defeated. Now our hostilities with the kings and battle with Jarāsandea have commenced (1-3). The number of our infantry and animals is endless. And we have enough of jewels and friends (4). Although through our friends and soldiers we have attained to the consummation of prosperity still the city of Mathurā is very limited and the enemies can easily enter it (5). Beside if one Koti of princes and infantry live here jointly there is every possibility of a dissension cropping up amongst them (6). Therefore, O ye leading Yadus, methinks it is better that we should live elsewhere. If you like it, we will lay out a city elsewhere (7). If you approve of what I have said before this assemblage of the Yadus for your well-being and in pursuance of the proper time I shall carry it out (8)." Hearing it all the Yādavas delightedly said:—"O Krishna, do what thou deemst proper for the behoof of all these people" (9).
Thereupon the Vrishnis began to hold consultations regarding this most excellent proposal:—"Our enemy the king Jarāsandha has been destined as unslayable by us. And his power is also very great (10). True it is that many armies of the kings have been slain in this city of Mathurā. But so great is the number of his soldiers that we shall not be able to bring about their destruction even in hundred years" (11). At that time O king, the emperor Jarāsandha, along with Kālayavana was proceeding towards Mathurā with his army (12). Having heard of the approach of Jarāsandha and Kālayavana with that highly irrepressible huge army the Yadavas thought of retreating as mentioned before (13). The truthful Krishna again said to the Yadavas:—"To day is an auspicious day. So we shall, even this very day, issue out of Mathura along with our army and followers (14)".
Having obtained this command from Krishna, the Yadavas, headed by Vasudeva, along with their wives, cars and elephants, set out, echoing the four quarters with the noise of their soldiers resembling that of the waves of the ocean (15-16). Leaving Mathurā the Yadavas went on with their wealth, kinsmen, friends, golden chariots, infuriated elephants and trotting horses decorated with gold (17-18). O foremost of Bharatas, having adorned their respective detachments of the army and moved it on the Yādadas set out for the west (19). Stationed in front, Vasudeva and other leaving Yadavas, ever adorning a battle-field, guided the army (20). Having thus wended a very long distance the leading Yādus reached the bank of the ocean. It was variegated with creepers, abounded in coconut trees and beautiful elephants, was covered with Ketaki trees, palmyras, Pannages and vines (21–24). Having secured such a picturesque site the Yadavas were highly delighted as if they had arrived at the celestial region (23). Searching for a site where he would lay out a city Krishna, the slayer of inimical heroes, saw an extensive tract of land situated on the bank of the ocean (24). The land had a coppery soil mixed with gravels, was well-suited for animals of burden, was endued with all the favourable marks of a city, as if it was presided over by the Goddess of prosperity herself. It was fanned by the sea breeze and was watered by the ocean. Near it was shining in beauty the charming mountain Raivata like the mount Mandara. On that mountain containing all the jems and resorted to by many great men Drona lived for many long years. There lived the king Ekalavya. And the sporting ground laid out by himself like a board of dice is celebrated by the name of Dwāravati (25-29). Keshava selected that site for his city and the Yādavas also wanted to encamp their soldiers there. Thereupon the Yadu commanders pitched tents there for the night (30–31).
With a view to lay out his city there the Lord Krishna, the foremost of Yadus, lived there with them shorn of anxiety. And that foremost of men, the leader of the Yādavas, having Gada as his elder brother, thought in his mind of the names he would give to the various houses in that city (32-32).
O king, having thus secured the city of Dwaravati the Yādavas, along with their friends, lived there happily as do the gods in their own city. O descendant of Bhārata, thus informed of the approach of Kālayavana Krishna, the slayer of Keshi, set out for the city of Dwāravati, in fear of Jarāsāndha (34–35).
CXIV. ACCOUNT OF KALAYAVANA
Janamejaya said:—O reverend sir, I wish to listen at length to the history of the high-souled and intelligent Vāsudeva, the foremost of Yadus (1). O foremost of the twice-born, why did Janārddana, without fighting, leave Mathura the only abode of Lakshmi (the goddess of prosperity), the hump (the most elevated) of Central India, the very summit of the earth, abounding in profuse corns, wealth and beautiful houses, and consisting of many worshipful Aryans? How did Kālayavana behave towards Krishna? Having obtained the watery fortress Dwarkā what did the great Yogin of hard penances the mighty-armed Janārddana do (2–5)? Whose son was Kālayavana and how powerful was he? Do thou describe all this to me (6).
Vaishampāyana said:—The high-minded Gārgya was the preceptor of both the Andhaka and Vrishni races. He always observed the vow of celibacy; and although he had a wife he did not know her. While the eternal Gārgya, who was a master of passions, was thus spending his days this brother-in-law described him as impotent before the king (7-8). O king, having been thus dishonored in the city of Ajitanjaya and giving up his desire of being united with his wife out of anger for his brother-in-law, Gārgya engaged in hard penances for obtaining a son. And living on pounded iron for twelve years he worshipped Mahādeva, the holder of trident. For this Rudra conferred on him a boon that he would obtain an all powerful son who would be able to discomfit in battle the descendants of the Vishni and Andhaka races (9–10).
The king of Yavanas had no son. Hearing of the boon of having a son conferred upon Gārgya, the foremost of the twice-born by Mahādeva, the king brought him over to his own kingdom. And having consoled him he engaged the milk-women to attend him in their own settlement. Having assumed the guise of a milk-woman, an Apsara, Gopāli by name, conceived that dreadful and undecaying embryo through Gārgya (12-14). Thus by the command of the holder of trident, Gārgya begat on the Apsara, assuming the form of a woman and living by him like a wife, the highly powerful hero Kālayavana. And he was brought up in the inner appartment, like his son, of the king Yavanas who had no issue. O king, after the demise of the lord of Yavanas Kalyavana became king. And being desirous of fighting when he questioned the leading twice-born ones about his antagonist Narada pointed out the heroes of the Vrishnu and Andhaka races (15-17). Krishna, the powerful slayer of Madhu, took no notice of Kālayavana, although he grew up in the midst of the Yavanas because he had heard from Narada the story of his obtaining the boon (18). When the king of Yavanas grew exceedingly powerful, Shaka, Tukhāra Darava, Parava, Tangana, Khasha, Panhava and hundreds of Mlechcha kings, living near Himavan, took shelter under him (19–20). Encircled by those Dasyu kings resembling a swarm of locusts, assuming various dresses and holding various weapons, the king of Yavanas set out for Mathura (21). He agitated the surface of the earth with innumerable horses, elephants, asses, camels and a huge army (22). The path of the sun was covered with the dust raised by the soldiers. By the urine and excreta of the soldiers a river was created (23). And because that river issued from the excreta of the horses and camels it passed by the name of Aswasakrit (24).
Hearing of the approach of this huge army Vāsudeva, the leader of the Vrishnis and Andhakas, addressed his kinsmen, saying (25):—"Great is the calamity that has befallen the descendants of the Vrishni and Andhaka races. For this enemy is unslayable by us on account of the boon conferred on him by the holder of the trident (26). I employed all other means as conciliation etc. to win him over. But he wishes for battle worked up with pride (27). ’I am to live here:’ this Nārada said to me; I too tell you this (28). The emperor Jarāsandha is not forgiving towards us; and the other kings too, assailed by the Vrishni discus and on account of the distruction of Kansa, have been displeased with us and sought refuge with the Magadha king. Under the protection of Jarāsandha they want to obstruct us: and many kinsmen of the Yādavas have been slain by them. What more we will never acquire prosperity if we live in this city."
Saying this and desirous of retreating Keshava sent an envoy to the king of Yavanas. In order to terrorize him (the king of Yavanas) the highly intelligent Mādhava put a highly dreadful black serpent, resembling a collection of collyrium, into a jar and sealed it up. He then sent it to the king of Yavanas through his own emissary. O foremost of Bharatas, having said "Krishna is like a deadly serpent" that emissary showed the jar to Kālayavana. Thereupon understanding that the Yadavas had sent it to terrorize him Kalayavana filled that jar with dreadful ants. Thereat that serpent was eaten up by the innumerable ants having sharp beaks and was reduced to ashes. Thereupon sealing up that jar, Kālayavana sent it with a profuse description to Krishna (29–37). Observing his own expedient baffled Vāsudeva soon left the city of Mathurā and went to Dwarka (33). O king, after that in order to put an end to hostilities, that highly illustrious and powerful hero, Vasudeva settled all the heroes in Dwarkā and having consoled them, set out on foot for Mathurā with only his own arm for his weapon (39-40). Kālayavana was pleased at seeing him and confronted him with rage. The highly powerful Krishna too attracted him of his own accord. In order to get hold of Govinda the lord of Yavanas pursued him, but could not catch that Yogin (41-42).
On account of his being successful in the war between gods and demons the former offered a boon to the highly powerful and illustrious king Muchakunda, the son of Māndhāta who prayed for sleep. O king, because he was tired in battle he repeatedly said:—"O gods, I will, with my eyes burning in anger, consume him who will arouse me from my sleep" (43–45). The deities along with their king said "So be it." Having been thus ordered by the gods, that king, worn out with fatigue, first came to the king of mountains. And then entering into a cave he was asleep till he was seen by Krishna. Nārada communicated to Krishna the boon obtained by Muchukunda and his power. And therefore when pursued by his Mlechcha enemy he humbly entered into Muchukunda’s cave (46–49). In order to avoid the look of the royal saint Keshava, the foremost of the intelligent, sat near his head (55). Following Vāsudeva, the wicked minded Yavana king entered into the cave and saw that king there. And like an insect falling into fire he kicked that king with his foot for his own destruction (51–52). With the touch of the foot the royal saint Muchukunda awoke and was highly enraged on account of the break of his sleep (53). Thereupon recollecting the boon that was conferred by Indra he looked at the Yavana king with angry eyes. As soon as he was eyed, the king of Yavanas was all ablaze (54). O king, as a lightning consumes a dried tree so the fire, engendered by the energy of Muchukunda’s eyes, in no time reduced Kālayavana to ashes (55). Having thus acquired victory by virtue of his own intellect Vāsudeva went to the emperor Muchukunda, who was engaged in sleep for a long time and addressed to him the following most excellent words (56):—"O king, I have heard from Nārada—that thou art asleep for a long time. Thou hast performed a great work for me. May good betide thee. I depart" (57).
Beholding Vasudeva of short stature the king Muchukunda thought:—"I was asleep for a long time and the cycle has been changed." Then the emperor said to Govinda:—"Who are you? Why have you come here? Tell me if you can, how long I was asleep?" (56-59)
Krishna said:—"There flourished a king in the Lunar dynasty, by name Yayāti, son of Nahusha. Yadu was his eldest son. He had four other sons Turvasu and others. O lord, know me, as Vāsudeva, the son of Vasudeva born in Yadu’s family. For some work I had come to you (60–61). O king, I have heard from Nārada that you fell asleep in the Treta Yuga: and now the Kali has set in. Tell me, what more I can do for you presently (62). O king, you have reduced him to ashes by virtue of the boon conferred on you by the gods whom, fighting for a hundred years, I could not slay (63)".
Vaishampāyana said:—Thus accosted by Krishna the king Muchukunda issued out of the cave. And having accomplished his object the intelligent Vāsudeva too followed him (64). Having come out from the mouth of the cave he saw that the earth had been covered with men of short stature and of limited energy, strength and prowess and that his kingdom had been occupied by others (65). Having seen all this and resolved upon practising hard penances the king dismissed Krishna and entered into thickets of the Himalaya (66). Having carried on austerities there he died and repaired to the celestial region acquired by his own good actions (67). Having brought about the destruction of his own enemy through this expedient, the pious-souled and intelligent Vāsudeva went to his soldiers and set out with that army consisting of cars, elephants and horses, who had their master slain (68–69). Having thus attained to the consummate accomplishment of his object and conferred upon the king Ugrasena that four-fold army Janārddana embellished the city of Dwarkā with wealth acquired by him (70).
CXV. THE LAYING OUT OF DWARKA
Vaishampayana said:—Thereupon when the sun rose in the clear morning, Hrishikesha, the descendant of Yadu, having performed his morning ablution and sat for some time at the outskirt of the forest, began to survey it for finding out a site where he would build a fortress. The principal members of the Yudu race followed him (1–2). Thereafter in an auspicious day under the auspices of the planet Rohini he offered immense presents to the Brāhmanas and made them perform benedictory rites. He then commenced the work of the building of the fort. Thus when the construction of the fort was taken in hand, like unto Indra addressing the gods, the lotus-eyed slayer of Keshi, the foremost of creators, said to the Yadavas (3–4). "O ye Yādavas, behold the site that I have selected like unto the very abode of the gods. I have also selected the name under which it will be celebrated on earth (5). I am laying out courtyards, promenades, well-levelled roads and inner appartments, all those marks, for which this city of mine will be celebrated on earth by the name of Dwāravati like unto Indra’s Amarāvti (6-7). Taking Ugrasena before you and putting impediments in the ways of your enemies do you enjoy here shorn of anxiety like the celestials (8). Let all of you take lands for building houses; let gardens and crossings of four roads be laid out and let a survey of roads and walls be taken (9). Let artizans, expert in building houses and masons be sent round the country."
Thus accosted the Yādavas gladly selected sites for building their own houses. O king, some of the Yadavas engaged in measuring their own lands with ropes and some of them began to worship the tutelary deity by adorning the Brahmanas on that auspicious day.
Thereupon the high-minded Govinda said to the masons:—"Do ye build for me a temple for my tutelary deity, well laid out with courtyards and roads" (10-14). Having said "So be it" to the mighty-armed Krishna, the masons collected all the materials for building the fort and began to lay out the gate and the boundary line. Temples, in proper places, were built for Brahmā, the god of sacrifices, Indra, the presiding deities of fire and water and other gods. They then constructed the four gates of the temples (namely Shudrāksha, Aindra, Bhallāta and Pushpadantāka.) Thus when the houses of the high-souled Yadavas were constructed, Mādhava thought of laying out the city very soon. Thereupon there arose by accident a pure intellect in his mind conducive to the well-being of the Yadavas and of the city, by which, he could soon lay out the city. (He thought) that Prajāpati’s son, the powerful Viswakarmā, the foremost of architects, would construct the city. Thereupon, seated in a solitary place with his face directed towards the celestial region Krishna thought of Viswakarmā, in his mind, so that he might come there (15–21). In the meantime the highly intelligent celestial architect, Viswakarma, the foremost of gods, came there and stood before Krishna (22).
Viswakarma said:—"O Vishnu of firm vows, despatched speedily by the king of gods, this thy servant has arrived here; what command am I to carry out (23)? O god, thou art adorable unto me as the grand-father (Brahmā) and the three-eyed deity (Siva). O lord, there is no difference amongst the three (24). O thou of large arms, do thou gladly issue command to me as thou dost order the three worlds (25)."
Hearing the humble words of Viswakarma, Keshava, the foremost of Yudus and the slayer of Kansa, replied, in incomparable words (26):—"O foremost of gods, you were also present there and listened to our counsels held in private for the behoof of gods. You are now to build a house for me here (27). O you of firm vows, do you build a city here for manifesting my own self and decorate it with houses befitting my power (28). You are an expert, O you of great intellect; what shall I tell you more. Build for me such a city that it may be celebrated on earth like Amarāvati; you are to build here such a house for me as I have in the celestial region so that the mortals may see the beauty of my city and of the Yadu race (29–30)."
Thus accosted the intelligent Viswakarmā said to Krishna of unwearied actions, the destroyer of the enemies of the celestials (31). "O lord, I shall do all that thou hast ordered. But thy city will not sufficiently accommodate such a number of men. So very extensive should be thy city that even the four oceans, in their full forms, may range here (32–33). O foremost of Purusas, if the ocean, of his own accord, gives a little more room then thy city may turn highly extensive (34)."
Krishna, the foremost of orators, had already settled this. Therefore thus spoken to by the celestial architect he said to the ocean, the lord of rivers (37):—"O ocean, if you have any respect for me, then withdraw thy form in the water extending over twelve yojanas (36). If you give room, this city, abounding in wealth and enjoyments, will be able to afford accommodation to my huge army" (33). Hearing the words of Krishna, the ocean, the lord of rivers, offered him his bed, resorting to his yoga power. Observing the respect shown to Govinda by the ocean and the site for building the city Vishwakarma was highly pleased (38–39). Thereupon Vishwakarmā said to Krishna, the descendant of Yadu:—"From even this very day you will settle down in the city. O lord, I had already made a plan of this most excellent city in my mind. So in no time it will be decorated with the rows of houses (40-41). This charming city will be like the hump of the earth on account of its beautiful gateways, gates and upper-storied rooms" (42). Thereupon having constructed that city in the region liked by the gods he built the inner appartment of Krishna consisting of bathing houses (43). Thus by Viswakarma’s mental effort that beautiful Vaishnava city, by name Dwarkāvati, was built (44). That city was properly protected by doors, adorned with most excellent walls, girt by ditches, filled with palaces, beautiful men and women, traders and various articles of merchandise. And although it was established on earth, it appeared like one ranging in the sky. It was adorned with pools, streamlets of pure water and with gardens. It was covered on all sides like a damsel of spacious eyes. It had prosperous court-yards, high edifices stricken by clouds, many clear public roads and streets for carriages. As Indra’s city beautifies the celestial region, so that city, prosperous with all sorts of jems, adorned the ocean on earth (45-49). That city, a beautiful field for heroes, that creates envy in the hearts of the neighbouring kings, covered even the sky with its palaces (50). That city was filled with the noise of people hailing from the various kingdoms of earth and the air was saturated with the water of the waves of the ocean (51). With its charming sea-side and gardens that beautiful city Dwarkā, delightful to the females, shone like the welkin studded with stars (52). That city was encircled by walls of sun-like and golden lustre, was filled with golden houses and gates like white clouds and was adorned with palaces. At some places the high roads were full of high palaces (54). As the moon lights up the sky, so Krishna, the enhancer of the joy of the Yadavas, encircled by his own people, began to live in that celestial city abounding in jewels and built by Viswakarmā (55). Having laid out that city resembling that of the celestials and been honored by Govinda the Divine Architect repaired to the region of gods (56).
Thus when the city was laid out Krishna, who was conversant with the knowledge of Spirit, felt a desire of gratifying his own people, who were poor, with profuse riches (57). Thereupon in one night the powerful Upendra invited the foremost of Nidhis, Sankha, who was an attendant of the god of riches Vaishravana, to his own house. As desired by Keshava the lord of Dwāravati, Sankha came to him. As he used to respect Vaishravana, Sankha, humbly and with folded hands, bowed to him and said:—"O lord, I am a guard of treasures of the gods. O descendant of Yadu, O thou of large arms, tell me what command of thine I am to carry out (57-61)" Hearing this Hrishikesha said to that best of Guhyakas Sankha:—"Give enough of riches to those men of my city who have little wealth. I do not like to see any man in this city unfed, lean, dirty and poor and nor do I wish to hear any man cry out ’Give me some thing’ (62–63)".
Vaishampāyana:—In order to satisfy Keshava’s order Sankha, the foremost of Kuvera’s attendants, ordered them to shower heaps of wealth in every house of Dwāravati and they accordingly did so. Therefore there remained no man poor, or of limited means (64–65). Thereupon that Divine Purusha, ever doing good by the Yādavas, sent for the (wind god) Vayu, the vital air of animals, who, appearing before Gādādhara, seated alone, said "O god, I am quick-coursing and can go everywhere. What shall I do for thee? O sinless one, as I am an emissary of the gods, so I am yours". Hearing this the mystic Purusha Krishna said to Vayu, the life of the universe, present there in his own form:—"Go to the gods and their king and offering them my respects beg of them the assembly Hall Sudharmā and bring it to Dwarkā (66–71). O Vāyu, these pious Yādavas, endued with prowess, will enter into it; therefore do not bring the false one; for that undecaying assembly hall only, capable of going and assuming forms at will, will be able to accommodate these god-like Yādavas (72–73)." Hearing the words of Krishna of unwearied actions, Vāyu, in his course fleet like the mind, repaired to the celestial region and communicated to the gods Keshava’s complements and request. And then taking the assembly-hall Sudharmā he returned on earth (74-75). Thereupon presenting to the pious and energetic Krishna that Sudharmā hall the wind-god disappeared (76). As it was placed in the land of celestials for the gods so that Sudharmā hall was placed by Keshava in Dwaravati for the leading Yadavas (77). Thus with divine, earthly and watery articles the eternal and intelligent Hari decorated the city of Dwāravati like unto his own wife (78). Thereupon having fixed the limits of the city the emperor Ugrasena placed in their proper places the commanders of armies and the heads of clans. He then settled in their respective places the priest Sāndipani, the commander-in-chief Anadhristhi, the foremost of ministers Vikadru, and the ten elderly persons headed by Udhava, always engaged in Yadava’s works. Of the car-warriors the mighty car-warrior Dāruka was appointed Keshava’s charioteer and, Satyaki, the foremost of warriors, the commander of his army (79–82).
Having made these arrangements for his city, the blameless Krishna, the creator of the world, began to live happily on earth along with the Yadavas. A few days after with Reshava’s consent Baladeva acquired the good-natured daughter of Revata, by name Revati (83-84).
CXVVI. AN ACCOUNT OF RUKSHMI: KRISHNA TAKES AWAY RUKSHMINI
Vaishampāyana said:—In the meantime in order to satisfy the king of Chedis the powerful Jarāsandha announced "A marriage with presents of gold coins and ornaments will be celebrated between the king Shishupāla and Bhishmaka’s daughter Rukshmini". And he then excited for battle the highly powerful Suvaktra the son of Dantavakra, an expert in illusions like unto the thousand-eyed deity, the highly powerful and energetic Sudeva, the master of one Akshouhini of soldiers, and the son of Vāsudeva, the king of Poundra, the highly powerful son of Ekalavya, the son of Pandya king, the powerful king of Kalinga, the king Venudāri, an enemy of Krishana’s, Aushumān, Krātha, Shrutarva, the kings of Kalinga and Gāndhara, the highly powerful Praghasa, the king of Kashi and others (1-8).
Janamejaya said:—"O foremost of the twice-born conversant with the Vedas, in what country and in whose family the effulgent king Rukshmi was born (9)?"
Vaishampāyana said:—Bidarbha, the son of royal saint Yādhava, constructed a city by name Bidarbhi, on the southern side of the mount Vindhya (10). His highly powerful and energetic sons, Kratha and others became all kings of separate kingdoms and founded separate familes (11). O king, of them the Vrishnis were born in the family of Bhima. Aushumān was born in Kratha’s family and Bhishmaka, whom people call Hiranyaroma, the king of Deccan, was born in Kaishika’s family. The king Bhishmaka, who, living in the city of Kundina, used to govern the southern quarter presided over by Agastya, had a son by name Rukshmi and a daughter by name Rukshmini. The highly powerful Rukshmi obtained divine weapons from Druma and Brahma weapon from Jamadagni’s son Rāma. He always used to boast before Krishna of wonderful deeds (12–15). O king, Rukshmini was of matchless beauty on earth and therefore the highly effulgent Vāsudeva desired to possess her as soon as he heard of it (16). Rukshmini too, hearing of Janārddana, endued with energy and strength, wished. "He only will be my husband" (17). Filled with grief on account of Kansa’s death and thinking "he is his enemy" the highly powerful Rukshmi did not confer Rukshmini on the highly energetic Krishna although he prayed for her (18). The emperor Jarāsandha begged that maiden, of Bhishmaka of dreadful power, for the Chedi king Shishupala, the son of Sunitha (19).
The king Vrihadratha, who formerly made the city of Girivraja in the province of Magadha, was the son of the Chedi king Vasu. In his family was born the highly powerful Jarāsandha; and the Chedi king Damaghosha was also born in the same family (20-21). Damaghosha begat on Vasudeva’s sister Shrutashravā five sons of dreadful prowess, namely, Dashagriva, Raivahy, Upadisha and Bali. They were all heroic, energetic, powerful and well-versed in the use of all sorts of weapons (22–23). The king Sunitha handed over to Jarāsandha, born in his own family, his son Shishupāla, who brought him up just like his own son (24). In order to please the highly powerful Jarāsandha, an enemy of the Vrishnis, under whose protection he was brought up the Chedi king Shishupala quarrelled with them (25). Kansa was Jarāsandha’s son-in-law. On account of his being slain in the arena there took place a dissension between him and the Vrishnis for Krishna (26). At that time the king of Magadha wanted Rukshmini from the powerful Bhishmaka for Sunitha’s son Shishupāla. And he too promised to confer her on him (27).
Thereupon the emperor Jarasandha, with Shishupala and Dantavakra, started for Vidarbha. And the intelligent Poundra-king Vasudeva, the highly powerful kings of Anga, Banga and Kalinga followed him (28-29). By going out in advance Rukshmini honored those kings and welcomed them to his city (30). In order to please their father’s sister Rāma and Krishna, with the mighty Vrishni car-warriors and their army, went to that city (31). Kratha, the king of Kaishika received and duly welcomed those worshipful Yādhavas who lived outside the city (32). On the day previous to that of the wedding, Rukshmini, gifted with all auspicious marks, after the performance of benedictory rites, shining in her beauty and on a car drawn by four horses and protected by soldiers, was going from her house to that of Indra in order to worship Sachi (33–34). Krishna saw, near the temple, Rukshmini, the best of beauties, like unto the burning flame of fire, as if she were the goddess of illusions descended on earth, or the goddess earth herself coming out of the nether region, or the very goddess Shri (the goddess of prosperity) the foremost of damsels, gentle like the rays of the moon, and separated from her lotus, coming down on earth as his wife. That damsel of dark-blue hue and large eyes, Rukshmini, was seated on a car. And though the gods even could not see her with their mind Krishna could see her. Her lips, eyes and the corners were coppery, thighs, hips and breast were plump, her body was tall but thin and beautiful; her countenance was like the moon, her nails were red; eye-brows were charming, hairs were curling and black and her beauty was highly picturesque. Her face was beautified by rows of equal and white teeth (35–40). Seeing the beautiful Rukshmini, the foremost of damsels, clad in a blue raiment, matchless in the world at that time for her beauty, fame and grace Krishna’s desire grew powerful like fire to which clarified butter is offered and his mind was attracted by her. Thereupon consulting with Rāma before the Vrishnis he made up his mind for stealing her away (41-43).
Thereupon as soon as Rukshmini came out of the temple after performing the puja, Janārddana assailed all her bodyguards and took her away by force to his own car (44). Rāma too, uprooting a huge tree, began to send away the attacking enemies as guests to the house of Death (45). According to the command of Baladeva the Dāshārhas too dressed themselves completely; and various cars with unfurled flags, horses and elephants encircled Rāma. Having entrusted the charge of that warfare with Rāma, Yujudhāna, Akrura, Viprithu, Gada, Kritavarma, Chakradeva, Sudeva, the highly powerful Sārana, Nivrittashatru, the valiant Bhangakāra, Viduratha, Ugrasenā’s son Kanka, Shatadyumna, Rājādhideva, Mridara, Prasena, Chitraka, Atidānta, Vrihaddurga, Shwaphalka, Satyaka, Prithu and the other heroes of the Vrishni and Andhaka races, the powerful slayer of Madhu, Keshava speedily set out for Dwārakā with Rukshmini (46–52).
Armed with coats of mail the powerful Dantavakra, Shishupala and Jarāsandha issued out in anger to kill Janārddana (52). The highly powerful king of Chedi, too, went out with the kings of Anga, Banga, Kalinga, and Poundra and his mighty car-warrior brothers (53). As the gods, headed by Vasudeva, fight with their antagonists, so the highly powerful Vrishnis, headed by Sangkarshana, gave them battle in anger (54). In that great battle Satyaki, with six winged shafts, speedily pierced the highly powerful Janārddana, who attacked them (55). When Akrura struck Dantavakra with nine arrows, Kārusha king wounded him in return with ten quick-coursing arrows (56). Struck by Viprithu with seven shafts the powerful Shishupāla pierced him in return with eight (57). Thereafter Gaveshana with six arrows, Atidānta with eight and Vrihaddurga with five pierced the king of Chedi. He too, piercing each of them in return with five arrows, killed the four horses of Viprithu with four arrows (58-59). The next moment sundering Vrihaddurga’s head with Bhalla, the king of Chedi, the slayer of his enemies, sent Gaveshana’s charioteer to the abode of Yama. Leaving his car, the horses whereof were slain the energetic and the highly powerful Viprithu speedily got upon Vrihaddurga’s car. And his charioteer, getting upon Gaveshana’s car, drove his quick-coursing steeds (60–62). Thereupon the Yādavas, with bows and arrows in hands, angrily covered Sunitha with a downpour of shafts, who was dancing on the car (63). Having pierced the breast of Dantavakra with arrows in the battle-field Chakradeva as sailed Praghasa with five arrows. He too was wounded by them both with ten shafts cutting to the very vitals. Thereupon Shishupāla’s brother Bali wounded Chakradeva with ten arrows and Viduratha with five. Then the highly powerful Viduratha struck Bali with six sharpened arrows and himself was wounded in return with thirty arrows. Having pierced Vasudeva’s son with three arrows Kritavarma killed his charioteer and struck down his standard. Seeing it Poundra wounded him in return with six arrows and cut off his bow with his Bhalla. Vivrittashatru pierced the king of Kalinga with sharpened arrows, and the king of Kalinga too, struck him, in return, on the shoulder with an iron club. The valiant Kanka made his elephant fall upon that of the king of Anga and wounded his person with his club. Anga too assailed him with his arrows. The mighty car-warriors Chitraka, Shwaphalka, and Satyaki struck the car-warriors of Kalinga, with winged arrows. In the battle-field, Rāma hurled a tree in anger and killed with it the king of Banga, and his elephant. Having slain the king of Banga the valiant Sangkarshana got upon his chariot and taking up a bow sent a number of Kaishikas to the abode of Yama with his dreadful arrows. Thereupon having slain the great bow-men Kārushas with six arrows, and killed a hundred horses of the Magadha army that mighty-armed and powerful car-warrior ran towards Jarāsandha. Beholding the holder of mace (Rāma) about to fall on him the king of Magadha cut him with three winged arrows. He too, wounding him in return with eight winged arrows, cut off with his Bhalla in anger his golden standard. Thus there took place a terrible encounter between them both showering arrows on and striking each other resembling that between gods and demons. Engaged angrily in conflict with one another, the elephant riders with the elephant riders, the car-warriors with the car-warriors, the cavalry with the cavalry, the infantry armed with spears, swords and armours with the foot-soldiers, they, cutting off their heads respectively, began to range in the battle-field. There was heard like the cries of the birds the sound of the fall of swords and arrows on armours. The sound of bugles, conches, trumpets and flutes covered that of weapons and the twang of bows of the great warriors (64–81).
CXIVII. RUKSHMI ATTACKS KRISHNA AND IS DEFEATED
Vaishampāyana said:—Hearing that his sister had been carried away by Krishna Rukshmi, filled with anger, promised before Bhishmaka saying "I shall not return to the city of Kundina without slaying Krishna and bringing back Rukshmini" (1–2). Saying this in anger the heroic Rukshmi get upon a car abounding in dreadful weapons and flags. And surrounded by a large army he speedily set out (3). Bhishmaka’s sons, the foremost of car-warriors, Krātha, Angshuman Shrutarvā, the valiant Venudāri, the kings of Deccan and other mighty car-warriors, headed by Kratha and Kaishika followed him (4-5). Having wended a great distance in anger they saw Govinda with his beloved wife near the river Narmada (6). Having kept his army there proud Rukshmi, in order to fight a duel of cars, went to the slayer of Madhu and pierced him with sixty four sharpened arrows. Janārddana too wounded him in return with seventy arrows (7-8). Although Rukshmi was very careful the highly powerful and valiant Mādhava cut off the standard of his car and the head of his charioteer from his body (6). Seeing him in difficulty the kings of Deccan, bent upon killing him, encircled Janārddana (10). The mighty armed Anshumāna struck him with ten arrows Shutarvā with five and Venudāri with seven (11).
Thereupon when the energetic Govinda wounded the breast of Angshuman that king, in pain, sat down on his car (12). Thereafter having slain with four shafts the four horses of Shrutarvā Mādhava cut down Venudāri’s standard and and wounded his right arm (13). The very next moment he wounded Shrutava with five arrows who, in great-pain, sat down, holding the standard of the car (14).
While Vāsudeva began thus to make a downpour of arrows, all the mighty car-warriors, Krātha, Kaishika and others ran towards him (15). Janārddana, in anger, cut off their arrows with his own. And although they were very careful he wounded them all (16). Having wounded all those kings with sixty four arrows that highly powerful one ran towards other angry kings (17). Beholding his army taking to their heels Rukshmi, filled with anger, wounded Keshava on the breast with five sharpened arrows, his charioteer with three such shafts and sundered his standard with a bent one (18-19). Piercing in anger, Rukshmi with sixty arrows Keshava cut off his bow although he was very careful (20). Taking up another such bow the energetic Rukshmi began to discharge celestial weapons for killing Keshava (21). Counteracting his weapons with his own the highly powerful Mādhava again cut off his bow and car with three arrows (22). Thus having his bow and car sundered the heroic and valiant king Rukshmi, taking up his sword and shield, jumped down from the car (23). Beholding him thus leap down Keshava, in anger, cut off his sword which fell down on the battle-field and pierced his breast with three winged arrows (24). Thereupon the mighty-armed king Rukshmi, resounding the whole earth, fell down unconscious like a mighty demon struck down by a thunderbolt (55). Thereupon Keshava began to assail other kings with his arrows. They however, beholding Rukshmi fallen, took to their heels (26).
Beholding her brother lying down motionless on earth, Rukshmini, for his life, fell at Vishnu’s feet (27). Keshava took up her, embraced and consoled her. And then promising safety to Rukshmi he set out for his own city (28).
On the other hand having vanquished Jarāsandha and others, the Vrishnis, headed by Rāma, gladly set out for Dwarka (29). After the departure of the lotus-eyed Keshava Shutarvā came to the battle-field, placed Rukshmi on his own car and took him to his own city (30). Being unable to bring back his sister and seeing his promise broken the haughty and sensitive Rukshmi did not like to enter into the city of Kundina (31). For his residence he built another city in the province of Bidharbha which is celebrated on earth under the name of Bhojakata (32). Residing in that city the highly powerful Rukshmi began to govern the southern districts and the mighty-armed king Bhishmaka lived in the city of Kundina (33). When Rāma, with the Vrishni army, arrived at Dwārakā the powerful Keshavā duly espoused Rukshmini (34). Thereupon as did Rāma lively happily with Sitā, as Purandara lived with Sachi, Puloma’s daughter so he enjoyed in the company of his sweet partner (35). That beautiful, good natured and chaste Rukshmini, endued with all accomplishments, was the first wife of Krishna (36). The powerful Mādhava begat on her ten sons—all mighty car-warriors, namely the highly powerful Pradyumna, Chārudeshna, Sudeshna, Sushena, Charugupta, the valiant Charuvaha, Chāruvinda, Suchāru, Bhadracharu and Chāru, the foremost of the strong and a daughter by name Chārumati. They were all masters of weapons, dreadful in battle and well read in religious lore and political science (37-39). The mighty-armed Madhusudana married seven other beautiful and accomplished maidens born in high families, namely Kālindi, Mitravinda, Satya, the daughter of Nagnajita the king of Ayodhyā, Jāmvavati, the daughter of Jāmvavan, Rohini capable of assuming forms at will, the good-natured daughter of Madra king, Lakshmanā of fair eyes and Satrājita’s daughter Satyabhāmā. Besides Gāndhāri, the daughter of Shavya, like unto an Apsarā in beauty, was his another queen. Hrishikesha, of unlimited prowess, simultaneously married sixteen thousand maidens and enjoyed in their company simultaneously. They were all used to luxuries and were honored with precious dresses and ornaments of all sorts as they desired. And thousands of highly powerful and great sons, whom Mādhava begat on them, were all great car-warriors, endued with great strength, masters of all weapons and performers of sacrifices and religious rites (40-45).
CXVIII. MARRIAGE OF RUKSHMAVATI
Vaishampāyana said:—After a few days the powerful Rukshmi, the slayer of his enemies, announced that his daughter would make her choice of a husband (1). For this invited by Rukshmi many rich and powerful kings and princes came to his house from various countries (2). Prādyumna, accompanied by other princes, went there. As soon as she saw him Rukshmini’s daughter wanted to marry him. She too, endued with grace and effulgence, was celebrated on earth for her beauty. Keshava’s son therefore wished to espouse that one of fair eyes (3-4). Thereupon when all the powerful kings took their seats in the Swayamvara hall, the Bidarbha king’s daughter chose Pradyumna the slayer of enemies (for her husband) (5). For he was a master of arms and well-built like a lion. Besides Keshava’s son was peerless in beauty on earth (6). And that beautiful, youthful and accomplished princess too was attached to him like unto Nārāyanas’s wife Indra-senā (7). After the termination of the Swayamvara the kings repaired to their respective cities and Pradyumna too went to Dwārakā with the princess of Bidarbha with him (8). The hero lived happily in her company as did Nala in that of Damayanti. Pradyumna begat on her a son by name Aniruddha, like unto the son of a god and of matchless deeds on earth. When, Aniruddha, coming of age, mastered the Vedas, the science of archery and the moral laws, Mādhava selected the beautiful gold-like Rukshmavati, the grand-daughter of Rukshmi, for his wife (9–11). O Janamejaya, the highly illustrious and intelligent king Rukshmi used always to show rivalry with Krishna; still, on account of the eagerness of his son and Rukshmini he cast off his enmity and said with delightedness "I confer Rukshmavati on Aniruddha endued with accomplishments and of a peaceful nature (12–13)." On this occasion Keshava, surrounded by his own army and accompanied by Rukshmini, Sangkarshana, his own sons and other Yādavas, went to Bidarbha (14). Rukshmi’s kinsmen, friends and allies came there also at his invitation (15), O king, thereupon, in an auspicious day and under the auspicies of a favourable planet Aniruddha’s wedding was celebrated with great festivity. Thus when Aniruddha was married to the Bidarbha princess, the Baidharvas and the Yadavas performed a great festivity. And adored there like immortals the Vrishnis lived happily.
Thereupon the liberal king of Ashmaka, Venudāri, Rukshma’s son Shrutarvā, Chānura, Krātha, Angshuman, the highly powerful king of Kalinga, Jayatsena, the king Pārdya and the beautiful king of Rishka, all these highly rich chiefs of Deccan spoke secretly to the powerful Rukshmi:—"You are an expert in dice and we too wish to play; Rāma is a novice. Therefore following you we wish to defeat Rāma". Thus accosted the mighty car-warrior Rukshmi approved of (their proposal). Thereupon they all delightedly entered into a beautiful hall with golden pillars and its floor covered with flowers. And it was sprinkled with sandal water. Those kings, decorated with beautiful garlands and unguents, and desirous of scoring victory, entered into that hall and sat upon golden seats (16–24). Invited by those deceitful kings expert in the game of dice, Rāma gladly said:—"See I am sporting" (25). In order to vanquish Revati’s husband with a deceitful play the Deecan chiefs brought to the place of gambling innumerable jems, pearls and gold coins (26).
Thereupon there commenced the game of dice, the object of dreadful quarrels, a source of ruin to the wicked-minded and foe to friendship (27). In that game of dice with Rukshmi, Baladeva betted from ten to a thousand gold coins (28). Although the highly powerful Baladeva was very careful Rukshmi won that game and betted another such amount (29). Thus repeatedly defeated by Rukshmi the highly powerful elder brother of Keshava betted one koti gold coins (30). Saying to the holder of mace, ’you are defeated’ and smiling the greatly wily Rukshmi threw his dice. And with pride he again said "Although unconquerable in battle, Baladeva, a novice and weak in a game of dice, has lost innumerable gold coins to me" (31–32).
Hearing it the king of Kalinga, delightedly and showing his teeth, laughed aloud. Hearing those words of Rukshmi relating to his defeat the holder of ploughshare (Bala) was worked up with anger. Assailed by the cutting words of Bhishmaka’s son, the pious son of Rohini, although a master of anger, again invoked his rage. And although worked up with ire, the highly powerful Rama, controlling his passions, calmly said:—"My next bet is one hundred koti gold coins, O king. Throwing red and copper coloured dice in this sinful country take all this" (33–37). Thus addressed by Rohini’s son, Rukshmi, the wretch of a man, did not say anything at first, then saying "Very well" he again threw his dice (38). When the dice, bearing four marks, were thrown by him Rukshmi was rightly defeated by Rāma. But the descendant of Bhoja did not admit it but smilingly said "I have won the game." Hearing those deceiptful words Baladeva was again filled with anger and therefore did not give any reply. Thereupon increasing the anger of the high-souled Baladeva an invisible voice said solemnly like the muttering of clouds—"Truly has said the beautiful Baladeva. Rukshmi has been defeated in a fair play. Although they know at heart that they have been defeated still they do not admit it in words. Though Baladeva says nothing, still in fact, he has won the game. This is the truth (39–44)."
Hearing this well-expressed truthful word from the sky the powerful Sangkarshena stood up and began to grind on earth, Rukshmi’s elder brother with the huge dice board. Enraged at those words, Rāma, the foremost of Yadus, slew with force that harsh-speeched and jealous Rukshmi (45–46). Thereupon coming out therefrom in anger he struck down the teeth of the Kalinga king and began to roar there in anger like a lion. Then taking up a dagger he terrified all other kings. Afterwards uprooting, like an elephant, the golden pillars of the hall and terrifying the Kaishikas there Sangkarshana, the foremost of the strong, came out of the door (47-49). As a lion assails the little deer so having slain the wicked Rukshmi, Rāma, the foremost of Yadus, encircled by his own men, returned to his tent and communicated to Keshava all that had happened (50-51). The highly effulgent Krishna said nothing to Rāma. Hearing of the death of her own brother and cursing her own self Rukshmini began to shed tears in anger and said:—"Alas, Rukshmi, powerful like Indra, the slayer of hostile heroes who had not been slain by Vāsudeva before, has been slain in the gambling-hall with the dice board hurled by Rāma." (52-54).
On the highly powerful son of Bhishmaka, Rukshmi, trained by Bhārgava, and well-versed in warfare and active like Bhārgava himself, being slain the Vrishnis and Andhakas were filled with sorrow. O foremost of Bharatas, you have thus listened to how the Vrishnis became enemies, of Rukshmi and how he was slain. O king, a few days after this incident the Vrishnis, who were under Rāma and Krishna, came to the city of Dwāravati with profuse riches (55–58).
CXIX. BALADEVA’S GLORIOUS DEEDS DESCRIBED
Janamejaya said:—O Saint, I wish to listen again to the glorious deeds of the intelligent Baladeva, the personification of Shesa, the upholder of the earth (1). Sages, well-read in Puranas, designate Baladeva, full of effulgence as highly noble and the highly powerful prime deity Ananta. O Vipra, therefore I wish to listen accurately to his deeds. (2-3).
Vaishampāyana said:—In the Puranas this highly energetic and powerful Baladeva is described as the Naga king Sesha, the mine of lustre, who holds up the earth, as the foremost of Purushas, as a teacher of Yoga and as the foremost of those who are well-read in the Mantras of the Vedas. Many times he defeated Jarāsandha while fighting with clubs but he did not kill him (4-5). The other celebrated kings, of earth who followed the Maagdha emperor, were defeated by him in battle (6). In wrestling with him even Bhima, of dreadful prowess, endued with the strength of an Ayuta elephant, was defeated by him (7). On account of his stealing awaya Duryodhana’s daughter Lakshmanā, Jamvavati’s son Shāmva was confined by those princes in the city of Hastina. Hearing of his confinement the highly powerful Rāma went to that city for releasing him, but did not find him. Thereat worked up with anger that powerful hero performed the following wonderful feat. Taking up his invincible, incomparable, and celestial weapon, plough-share, powerful like that of Brahma and fixing it on the wall of the city he thought of, throwing that city of the Kauravas into the Ganges (8-12).
Beholding his city thus whirled the king Duryodhana sent Shamva with his wife to the highly powerful Rāma and presented himself for his discipleship. Rāma too accepted the Kuru king as his disciple in club fighting. O king, from that time, this whirling city is seen bent towards the ocean. O king, formerly in the Birandirava forest, Halāyudha, the son of a hero, killed Pralamva, with one stroke of his fist. This too is one of his deeds well-known on earth. He hurled up the huge-bodied demon, Dhenuka, coming under the disguise of an ass and threw him up on the top of a tree. And he too fell down dead on the surface of the earth (13-17). The holder of plough-share made the great river Yamuna, the sister of Yama, of quick-current and going towards the ocean of salt water, turn her course towards the city. This too is one of his wonderful deeds (18). O king, I have thus described to you the powerful deeds of Baladeva of matchless strength, the personation of Sesha passing under the name of Ananta. You shall, while listening to the Purānas, hear of many other most excellent feats of Haladara, the foremost of Purushas, which have not been described by me to day (13–20).
CXX. THE DEFEAT OF THE ASURA NARAKA
Janamejaya said:—O great Muni, describe to me what the powerful Vishnu did when he came over to Dwārāka after the destruction of Rukshmi (1).
Vaishampāyana said:—The beautiful and powerful lord Vishnu, having lotus eyes, the enhancer of the delight of the Yadavas, encircled by them, directed his mind towards Dwārakā (2) The diverse riches and jewels, he could lay his hands on any where, he made the Rākshasas bring over to his own house. The great Asuras, Dānavas and Daityas, who had acquired boons, as also put in many obstacles at that time; but the mighty-armed Mādhava destroyed them all (3–4).
O king, while Mādhava lived in Dwarakā, the Dānava Naraka, the great enemy of the king of gods and a terror to the celestials, presented many obstacles in his way (5). That Dānava, residing at Murtilinga, an oppresser of all the gods, used always to oppose the celestials and the Rishis (6). Once on a time Bhumi’s son Naraka, the king of Prāgyotish, went to a place called Kasheru. There assuming the form of an elephant he, by force, ravished Twastha’s daughter the beautiful Chaturdashi. And shorn of fear or sorrow he foolishly said:—"From this very day, the Rākshasas, Daityas and Dānavas will bring for me all the jems the gods and men possess, all that the entire earth contains and all that lie in the ocean." Saying this Bhumi’s son began to pilfer diverse riches and clothes. But he did not enjoy them (7–11). The powerful Naraka carried all the maidens of the gods, Gandharvas, men and the seven divisions of the Apsaras (12). Thus sixteen thousand and one hundred chaste maidens, wearing a single braid of hairs, were brought (13). The powerful Bhouma made a house for them on the mount Mani in Alakā near the territory of the Daitya Maru (14). There the ten daughters of Maru, those maidens and the other leading Rākshasas used to carry out his command and adore him, the king of Pragyotish. O king, the great Asura Naraka, who had obtained a boon, lived on the bank of the blue ocean (15). Even all the Asuras, collected together, could not perform before the dreadful feat which this great demon did (16). O Janamejaya, for ear-rings the great demon Naraka, whom the goddess earth gave birth to and whose capital was Prāgyotish, oppressed even Aditi (17). He had four gate-keepers, dreadful in battle, namely Hayagriva, Nisunda, Panchanada and the great Asura Muru with his thousand sons, proud of his boon. Those warders, terrors to those who perform pious deeds, used to occupy even the aethireal way along with the Rākshasas in battle (18–19).
For his destruction. Vasudeva, of the Vishni race, begat the might-armed Janārddana, holding conch, discus, club and sword, on Devaki. After holding consultation with one another the celestials selected the city of Dwārakā for the residence of the great Purusha Mādhava, of well-known prowess on earth (20–21). Encircled by the great ocean and beautified with five hills, that city of Dwārakā excelled that of Indra even in beauty (22). The great assembly-hall in that city, resembling that of gods, which extended over a yojana and had huge golden door-ways, was celebrated by the name of Dāshārha; and the leading members of the Vrishni and Andhaka races, headed by Rāma and Krishna, used to carry on their daily transactions there (23–24).
O foremost of Bharatas, once on a time while the Yādavas sat in that hall there blew the wind carrying celestial fragrance and there was a downpour of flowers (25). In a moment a great noise, covered with a net of lustre, was heard in the sky. Within that effulgence, Vāsava was seen, seated on a white elephant and encircled by the gods (26–27). Rāma, Krishna and the king Ugrasena, with other leading Yādavas went out and welcomed the king of gods (28). Afterwards coming down speedily from that elephant chief the king of gods embraced Janārddana, Baladeva, the king Ahuka and then the other Yādavas, in order of age and rank. And then adored by Rāma and Krishna he entered into that magnificent assembly-hall. Seated there and adoring it the king of gods duly accepted arghya and other articles of hospitality (29–31).
Then touching the auspicious countenance of his younger brother (Krishna) with his hand the highly powerful Vāsudava addressed to him the following consoling words (32). "O Devaki’s son, O slayer of Madhu and of thy enemies, hear for what I have come to thee (33). Elated with the boon conferred on him by Brahmā the great Asura Naraka has foolishly stolen the ear-rings of Aditi (34). He always acts against the gods and Brāhmanas and is on the look out for your loopholes. Do thou therefore kill that sinful wretch (35). This Vinatā’s son Guruda, highly powerful, capable of ranging anywhere and of assuming any strength and always moving in the sky, will take thee there (36). O Upendra, Bhumi’s son, Naraka, is unslayable by all creatures. Do thou soon kill that sinful one and come back (37)."
Thus addressed by the king of gods, the mighty-armed and lotus-eyed Keshava promised to kill Naraka (38). Then taking up his conch, discus, club and sword, he, along with Satyabhāmā, sat on Garuda’s back and immediately started with Sakra (39). Before the very eyes of the leading Yadus, Keshava, assisted by the powerful Garuda, crossed the seven regions of the wind-gods and rose high up (40). Then on account of the distance the king of gods, seated on the elephant chief and Janārddana, seated on Garuda, appeared like the sun and the moon (41). Thereupon the Gandharvas and Apsaras chanting their glories in the sky they gradually disappeared (42). Then advising as to what he should do Vāsava, the king of gods, repaired to his own abode and Krishna went to the city of Prāgyotish (43). At that time struck by the flapping of Garuda’s wings the wind blew in a contrary direction and the sky rangers were assailed by clouds of dreadful sound (44). By the help of that sky-ranging bird Mādhava, in no time, reached his wished-for quarter, and seeing the gate-keepers from distance he went where they were (45). Arriving at the gate of the mount Mani he saw there elephants, horses, car-warriors and six-thousand nooses sharp like razors (16).
Vaishampāyana said:—Then beholding the beautiful, four-armed Krishna, holding conch, discus, club and sword, wearing a garland of wild flowers round his neck, bearing the moon-like mystic mark Srivatsa on his breast, with his head illumined with a crown effulgent like the sun or moon accompanied by a lightning, looking like a blue ocean, and clad in a yellow raiment, and hearing the dreadful twang of of his bow resembling the fall of a thunder-bolt the Dānavas could understand that Vishnu himself had come (47-49). Taking up his Sakti, adorned with diamond and gold, the great Asura Muru, resembling Death himself, ran toward him and hurled that huge weapon at him. Beholding that Sati, like unto a burning fire-brand about to fall Vasudeva took up gold feathered arrows. When the powerful Vāsudeva discharged that arrow burning like a lightning it cut that Sakti into twain. When that Sakti was sundered Muru, having his eyes reddened in anger, took up a huge club and discharged it as the king of gods hurls his thunder-bolt. Having drawn his crescent-shaped weapon to his ears Keshava, the foremost of gods, cut off with it, in the middle the golden club. And with a Bhalla he cut off the Dānava’s head (50-55).
Having thus slain Muru with his friends and cut off his nooses the Lord, Devaki’s son, killed the highly powerful Rākshasa soldiers of Naraka. And crossing the mountain he saw the Dānava host consisting of Nisunda, Diti’s son Hayagriva and the other heroes capable of fighting in many ways. Thereupon speedily getting upon his chariot and putting on a strong celestial golden armour, the highly powerful Nisunda, with his arms, obstructed Keshava’s path. Thereupon he pierced the slayer of Keshi and Madhu with ten arrows who in return wounded him with seventy winged shafts and cut off the Dānāvā’s arrow in the sky before they could approach him. Then his army completely surrounded Keshava. Although covered with the net-work of this arrows Janārddana, the foremost of gods, was highly enraged at seeing those Dānavas and withstood the Dāvnava army with a downpour of cloudy weapons and other arrows (56-63). Thereupon assailing all of them with five arrows each he pierced them to the very vitals with cloudy weapons. Filled with fear the Dānava army fled away from the battle-field. Beholding his army thus flying away he again came to the battle (64–65). And making a downpour of arrows he covered Keshava. Neither the sun, the sky nor the ten quarters were visible (66). Thereupon taking up a divine weapon, by name Sāvitra, Hari, the foremost of Purushas, cut off his arrows in the battle-field. Cutting off the arrows of the Dānavas with his own the highly powerful Krishna sundered his umbrella with one arrow and the pole of his car with three. And again destroying his four horses with four arrows he killed his charioteer with five and cut off his standard with one. Afterwards with a highly sharpened and whetted Bhalla, Krishna, the foremost of gods, cut off Nisunda’s head who, alone, in the days of yore, had fought with the gods for a thousand years (66–71).
Beholding Nisunda thus slain the foremost of Asuras, Hayagriva, effulgent like a mountain, took up a huge rock and vauntingly hurled it with great force. Thereupon taking up his celestial cloudy weapon and discharging it Vishnu, the foremost of those conversant with the use of weapons, sundered the rock into seven and the stones fell down on earth. O foremost of Bharatas, with huge arrows of diverse colors discharged off the Sranga bow there set in a dreadful battle, abounding in various weapons like that between the gods and demons. Thus seated on Garuda the mighty-armed Janārddana began to destroy the demons; what more, all the Dānavas, who approached Nārāyana, were wounded with the huge ploughshare and killed with arrows and swords. Some, consumed by the fire of the discus, fell down from the sky, and some, coming near, gave up their ghost with grim-visaged countenance. And although mutilated with the arrows of Krishna, some Asuras, capable of fighting in many ways, began to make a downpour of arrows like unto clouds discharging their watery contents. Their persons were besmeared with blood like blossoming Kisgsuka trees and they, with their weapons broken and filled with fright, took to their heels (77–80). Thereupon with his eyes red hot in anger the Dānava Hayagriva again, with velocity of the wind, drew a tree ten fathoms high (81). Uprooting speedily that tree, the cloud-colored Hayagriva ran and hurled it with such a force by virtue of his training, that the huge sound, caused by the tree passing through air, was heard by every body. With a thousand arrows, Janārddana speedily and wonderfully cut that tree into many pieces and with one shaft struck Hayagriva on the breast. That arrow, burning like fire, with great force entered into the breast of the Dānava and came out piercing his very vitals (82–85). The dreadful Janārddana, of unlimited prowess, the enhancer of the delight of the Yādavas, killed that highly powerful and irrepressible Hayagriva who alone formerly fought with the gods for one thousand years. Having thus slain the grim-visaged and the iniquitous Hayagriva in the province of Lohitanga in a city encircled by walls and killed eight hundred thousand Dānavas Devaki’s son, the Lord, the foremost of Pursushas and the slayer of his enemie’s, set out for the city of Pragyotish (86–87).
Having entered the shining city of Prāgyotish, the highly powerful Keshava, after many encounters, killed Naraka’s follower, the great Asura Panchajana, and blew his conch Pānchjanya. That blare, grave as the muttering of clouds and that of the whirlpool, was heard every where all over the three worlds. Hearing that sound the eyes of the heroic Naraka were reddened with anger. And getting upon his celestial car he shone like the evening sun. It had eight iron wheels, was colored in gold and red paints, had spacious seats, had golden flags and pennons with golden standards. It had a pole set with diamonds and pearls, was drawn by a thousand horses, was covered with an iron net work, was filled with various weapons and made of gold. At that time Naraka’s face looked effulgent like a fire-brand. And he appeared highly beautiful with his white, and moon-like breast plate. On his head shone a crown of sun-like lustre and his ears were shining with a pair of Kundalas (88–96). Putting on diverse sorts of armours, the tawny-coloured, grim-visaged and huge-bodied Daity as Dānavas, and Rākshasas issued out; of them some had swords and shields, some had arrows and quivers, some had Saktis and some had lances. Those well-armed heroes, expert in fighting, rode elephants and horses and issued out of the city shaking the earth. Encircled by Daityas Naraka, like unto Death him self, while proceeding, heard on all sides the sound of thousands of bugles, conchs, Mridangas and trumpets resembling the muttering of clouds (91-100).
Those grim-visaged heroes unitedly went, where Krishna was waiting and began to fight with him. Those soldiers covered Vāsudeva with a down-pour of arrows (101-102). Discharging thousands of Saktis, maces, lances and arrows they covered the welkin (103). Moving his Srānga bow, the twang whereof was like the muttering of a cloud, hither and thither, Janārddana, looking like a dark-blue cloud, began to make a down-pour of arrows on the Dānavas. And with it their highly powerful soldiers were greatly assailed. Thus there took place a dreadful encounter between him and the fierce-looking Rakshasas; and wounded by Krishna’s arrows the Dānavas were routed (104-106). Some of the Dānavas had their arms broken and some were wounded on the head and neck; some were cut in twain by the discus and some were wounded on the breast with arrows (107). Of the car-warriors, elephant-riders and cavalry some were cut into two pieces and some were wounded with arrows and lances (108). Thus the entire army, consisting of elephants, horses, and cars, was completely crushed down. There took place a highly dreadful encounter in that battle between him and Naraka (109). Listen to it, I shall describe it briefly. The energetic Naraka, the terror of gods, fought with the foremost of Purushas, Madhusudana, like Madhu himself. When in that battle, the heroic Naraka, like unto Death himself, took up with reddened eyes, a huge bow resembling that of Sakra, Keshava, taking up an arrow like the fierce ray of the sun, filled his car with celestial weapons. Thereupon when taking up a huge weapon the powerful Naraka was about to withstand the great and war-like slayer of Madhu Janārddana, having a countenance effulgent like lightning, he cut off that weapon with his discus and sent his charioteer to the abode of Death with one arrow. Then destroying the car with horses and standards with ten arrows the slayer of Madhu cut his coat of mail with one arrow. Thereupon having his horses slain, and stripped of his coat of mail like a serpent shorn of its skin, the heroic Dānava Naraka, all on a sudden, took up a strong iron dart effulgent like a lightning and sent it down whirling. Seeing that dart covered with gold, about to fall down, Krishna, of wonderful deeds, cut it off into two pieces with his razor-shaped weapon. Thus there went on a dreadful encounter with that highly powerful and grim-visaged Rākshasa Naraka, abounding in most excellent weapons. Fighting with Naraka for a moment the dreadful Janārddana cut him into two pieces with his effulgent discus. His body, sundered into twain with the discus, fell on earth like a mountain summit clapped by a thunder-bolt. It appeared that the sun was enshrouded by Krishna-like black clouds (110—122). Naraka’s head, cut off by the discus, appeared on the battle-field like unto a mountain of minerals clapped by a thunderbolt (123). Beholding his son slain, Bhumi came with the pair of Kundalas to Govinda and said "O Govinda, thou dost sport as a boy plays with his toys. Thou hast with thy own hand killed him whom thou didst give. O Lord, however, do thou accept these Kundalas for which thou hast slain Naraka, and protect his children (124-126)".
CXXI. KRISHNA VISIT WITH ADITI
Vaishampāyana said:—Having slain Bhumi’s son Naraka powerful like Vāsava, Vishnu, the younger brother of Indra began to search his house (1). Having arrived at the Treasury of Naraka, Janārddana saw there, diamonds, pearls, corals, sapphires, emeralds, and various other jems, gold, heaps of jewels and other precious articles, a highly costly bed shining like the moon, a lion-shaped throne effulgent like burning fire, and a huge and beautiful umbrella of the hue of the clouds of the rainy season, of the lustre of the moon and with a golden standard. O Janamejaya, I have heard that there was also the golden fountain of hundreds and thousands of streams, which he had brought from Varuna; what more, we had never seen or heard of even in the palaces of Kuvera, Yama and Indra, the collection of jewels that was in Naraka’s treasury. Bhumi’s son Naraka, Nisunda and Hayagriva being slain, the surving warders of his Treasury took to Keshava those costly jems and the damsels of the seraglio, considering them as worthy of him (2-10).
The Daityas said:—O Janārddana, all these various jems and riches, these goods made of corals, these beautiful flags set with golden threads, these twenty thousand grim-visaged elephants carrying bows, Tomaras and other weapons such-like forty-thousand she-elephants, and eight lacs of horses of most excellent breed have been brought to thee. And we will take to the houses of the Andhakas and Vrishnis as many kine as thou shalt desire to have. O Lord, we will despatch to the houses of the Yādavas, bed-steads of fine workmanship, seals, beautiful birds, sandal and Aguru woods and other jems both in mountains or collected from the three worlds that are in Naraka’s palace. There are now in Naraka’s houses all the riches and jems that were formerly in the possession of the gods, Gandharvas and Pannagas (11-17).
Vaishampāyana said:—Having accepted all those jewels and examined them, Hrishikesha, the slayer of Madhu, sent them all speedily to Dwāravati through the Danavas (18). Taking himself the Varuni umbrella capable of showering gold, he rode Garuda that foremost of birds, the very personification of a cloud, and set out for the foremost of mountains Mani (19–20). Janārddana saw there on the mount Mani, gates, summits of sapphire decorated with flags and doors. At that time adorned with rows of palaces painted in golden colours, the entire mount Mani shone like a cloud adorned with lightings. Madhusudana saw there the pure, gold-coloured and plump-hipped daughters of the Gandharvas and leading Asuras whom Naraka had carried away by force and confined there. Although deprived of all sorts of enjoyments, still residing there as if in the city of the celestials, they lived happily like celestial damsels. And nobody, on account of Naraka’s powers, could take them away (21-26.)
In order to behold the large-armed Krishna, the foremost of Yadus, the damsels, controlling their senses, emaciated on account of the observance of vows and fastings, clad in silken raiments and with one braid of hairs approached Janarddana with folded hands and stood encircling him. They fearlessly surrounded Krishna because they had learnt of the death of the great Asuras Naraka, Mura, Hayagriva and Nisunda. The elderly Mānavas who were their guards, although more aged, bowed to Krishna, the descendant of Yadu, with folded hands. Beholding the moon-like countenance of the large-armed Krishna, those beautiful damsels were all worked up with desire and wished to select him as their husband. And they accordingly with joyous hearts said:—(27–32). "What the celestial saint Nārada, knowing the hearts of all creatures, and the Wind-god had said to us before, is all true. They said that the Universal Lord Nārāyana, the holder of conch, discus and club, slaying Bhumi’s son Naraka, would in no time become our husband. We behold now our beloved lord, the slayer of his enemies of whom we have been hearing for ever. Oh! we have been blessed to-day by seeing this high-souled deity" (33–35).
Thereupon having delightedly welcomed those lotus eyed damsels Vāsav’s younger brother consoled them all. Having welcomed those ladies duly the lotus-eyed Keshava, the slayer of Madhu took them all to Dwāraka in a car protected by servants (36–37). Then there arose a great tumult of the Rākshas quick-coursing like air, while carrying the vehicle. Uprooting the most charming and brilliant summit of that best of mountains, Vishnu the foremost of the strong rode that best of birds Garuda. It was like the clear sun and the moon, had gates made of jewels and gold, abounded in birds, deer, various animals and elephants, was beautified with trees and filled with monkeys. It had spacious rocks, boars, buffaloes and antelopes. Its table-land was filled with springs and it had various sorts of trees. Many beasts and peacocks were roving there and it was wonderful above all comprehension (38–43). Garuda the king of birds easily carried Janarddana with his wife and the mount Meru (44). With the flapping of his strong wings, that king of birds, huge like a big mountain summit, raised up a tumultuous sound on all sides (45). By the weight of his feet the mountain tops were all broken down, the trees were uprooted, huge clouds were dispersed and some of them assumed a wonderful form (46). In this way, as desired by Janarddana that bird, fleet like the wind, went beyond the paths of the sun and the moon (47). O Emperor, O thou the slayer of thy enemies, gradually Keshava, the destroyer of his foes, arrived at the mount Sumeru and saw the abodes of the celestials. And then crossing the shining babitations of the Viswadevas, Sadhyas, Maruts, the two Aswins and other auspicious regions, he arrived at the land of gods, and entered into the palace of their king. Coming down from Garuda’s back, Madhava there met the king of gods. And Indra too welcomed him with great delight. Giving to the king of gods the pair of ear-rings belonging to Aditi and saluting him, Janarddana, the foremost of men, along with his wife, was welcomed by him in return. Puloma’s daughter duly received Satyabhāmā (48-53).
Thereupon Vasava and Vasudeva together with their wives repaired to the prosperous abode of Aditi, the mother of celestials. Arriving there, those two great gods saw the Asuras, seated all around worshipping the great Aditi engaged in Tapas (54-55). Placing Janārddana before him, Aditi’s son and Sachi’s lord Purandara approached his mother, saluted her, gave her over the pair of ear-rings and narrated the glorious deeds of Keshava. Hearing them, Aditi was pleased and took up her two sons on her lap. And welcoming them with auspicious blessings, she honoured them. Thereafter Puloma’s daughter and Satyabhama with great delight saluted the feet of the goddess Aditi with veneration; welcoming them duly with affection, the illustrious mother of the gods said to Keshava:—"My son, as this king of gods is worshipful to all the worlds, so you are unslayable by all creatures. This most excellent of all your wives, this beautiful and pleasant looking Satyabhāma celebrated in all the worlds, will be ever youthful and lucky. And from her person she will emit charming and celestial fragrance. O Krishna, as long as you will be in your human form, this your wife will not be visited by decrepitude."
Thus honored by the mother of gods, the highly powerful Krishna was honored by Vāsava with various jewels. Thereupon obtaining the permission of the king of gods, riding Vinata’s son with Satyabhamā and worshipped by the entire host of the celestials, he began to range in the celestial gardens. While crossing the garden of Vasava the mighty-armed Keshava saw the most excellent, sacred and celestial huge tree Pārijata always emitting holy fragrance and daily blossoming, approaching which every one regains the recollection of his pristine birth. Although gods were kept there in charge of the tree, Krishna of unlimited powers, forcibly up-rooted it and placed it on Garuda’s head. Thereupon viewing the Apsaras, Upendra and Satyabhāma proceeded towards Dwarka by the ethereal way. The celestial damsels from behind saw Satyabhāma (56-69). Hearing of this deed of Krishna the mighty-armed king of gods did not express his disapproval but rather said "Krishna is never successful" (70). Thus adored by the celestials and hymned by the seven saints, the mighty-armed Krishna the slayer of his enemies, set out for Dwarka from the celestial region (71). Wending the long distance like a short one, he espied the city of the Yadavas. Having performed that great feat Vāsava’s younger brother the Lord Krishna, riding Garuda, returned to Dwāraka (72-73).
CXXII. THE PRESENT OF THE PARIJATA BY KRISHNA TO RUKSHMINI
Janamejaya said:—O foremost of Munis, I am not able to attain to the consummation of my satisfaction listening again and again to the sacred theme of Lord Krishna’s influence on Mathura (1). Thou art conversant with the six divisions of Krishna’s history while Mādhava lived in Dwarka after marrying his wives. Do thou describe it to me now (2).
Vaishampāyana said:—O Janamejaya, O descendant of Bharata, all the deeds which the powerful Krishna performed after taking his wives are all becoming to him. Listen, I shall relate them (3). O king, after his marriage, the highly energetic and powerful Vasudeva once went to the mount Raivataka with Rukshmini (4). Madhusudana went there personally because there was to take place a great festival on the day of the termination of Rukshmini’s vow and that he would gratify the Brāhmanas (5). O king, according to Narada’s command, Vāsudeva’s sons and brothers had already been sent there (6). The sixteen thousand wives of the intelligent Madhava with splendour befitting their rank, had gone there. (7). There the lord of subdued senses, conferred on the twice-borns all their desired-for objects, as well as on the beggars, on those who always practise religious rites and on all those who sought his well-being (8). Arriving there, O descendant of Kuru with Youna,²⁷⁷ Shrouna²⁷⁸ and Moukh,²⁷⁹ friends, pure, always performing great religious rites and born in great families, the Lord, ever fond of his votaries and the refuge of the pious, satisfied the Brāhmanas with sacrifice and his kinsmen according to their rank (9-10). At the termination of the fasting, the Lord highly honored his beloved spouse Rukshmini, the daughter of Bhishmaka.
While residing there, once the highly powerful Krishna, sat on a seat with Rukshmini encircled by his other wives when the ascetic Nārada arrived there (12). When that best of Munis came there, Vasava’s younger brother of immeasurable energy Keshava, duly adored him with rites laid down in the Scriptures (13). O descendant of Bharata, adored by Vasudeva’s son Krishna, that foremost of Munis, Nārada, adored of the pious, gave him a Pārijata flower (14). O king, Bhoja’s daughter Rukshmini was by him, so Hari gave her that Parijata flower (15). Taking that lovely flower and following Krishna’s hint, that blameless lady the object of his love, put it on her head (16). At that time Bhishmaka’s daughter, the very collection of the beauties of the three worlds, ever captivating Narayana, was doubly beautified by that celestial flower (17).
Thereafter Prajapati’s son Nārada said to Kama’s mother (Rukshmini):—"O goddess, O chaste lady, the flower is worthy of thee (18). O thou of firm vows, methinks thou art worthy of wearing this flower, for coming in thy contact, it has been perfectly adorned (19). O thou, endowed with auspicious qualities, O thou ever fond of thy husband, this flower never withers away (20). O thou of many qualities, O thou, conversant with the knowledge of time, the flower emits wished-for fragrance for one year (21). O beautiful lady of sweet speech, this flower affords heat and cold as desired, and from it come out various wished-for juices (22). O beautiful lady, when sought for, this Parijata flower gives good luck and emits delightful fragrance (23). O goddess, what more, whatever flowers thou shalt wish for, this flower of the king of trees the Pārijata will give thee (24). O auspicious and pious lady, it is the root of good luck and confers piety, and when won, it does not allow the mind, to wend any evil path (25). Whatever colour thou shalt wish to see, it will assume, and according to thy will, it will become thin or plump (26). O thou, having lotus eyes, dispelling unwholesome smell, it increases fragrance, and it serves the purpose of a lamp in night (27). Moreover it will give thee a garland of Santanaka flowers, the most excellent of flowers, and undecaying clothes whenever thou shalt think of them (28). Whenever thou wilt use the flower like a very goddess thou wilt be the mistress of hunger, thirst, exhaustion and decrepitude (29). As desired by thee, it will sing songs in accompaniment with good musical instruments (30). O goddess, as is the rule with this flower, it will go away from thee when the term of one full year will be completed (31). O fair one, may good betide thee! in order to please the gods the Creator has invested the Parijāta flower with such a character (32). The beloved spouse of Mahadeva, the foremost of gods, Himalaya’s daughter Uamā is the mistress of the universe: and therefore she always uses this flower (33). O thou endued with accomplishments, the mother of Mahendra and other gods, Aditi, Puloma’s daughter Sachi, Savitri, the mother of gods and the goddess Sree too, always use this flower. Even for the wives of the gods and the leading celestial Vasus and others its period of duration does not exceed more than a year (34-35).
"O Bhoja’s daughter, among the sixteen thousand wives of Vāsudeva, I consider thee as the foremost and the most beloved. O accomplished lady, O thou the beloved wife of the lord of all, thou hast sprinkled to-day the other wives of thy husband with the water of dishonor. Krishna, the slayer of Madhu having conferred on thee this Mandāra flower, thy good luck and fame have become manifest (136–38). O fair lady, the fortunate and chaste Satyabhāmā, the daughter of Satrajit who always considers herself as greatly lucky, will come to know of thy good fortune today (39). Samva’s mother Jāmvuvati, Gāndhāri and other wives of the high-souled Vāsudeva will forsake to-day their great desire for a good luck (40). O goddess, such a victorious car of thy good fortune has come out to-day that even a thousand mental cars will not be able to vanquish it (41). O beautiful and glorious daughter of Bhoja, I know thee to-day as the other soul of Krishna (42). O beloved wife of Hari, blessed is thy life since Achyuta has conferred on thee, this flower identical with the best collection of jewels of the three worlds" (43).
O Emperor, the female servants, that had been sent there by Satyabhāma heard the words of Nārada (44). O king, the other wives of Krishna had sent there, their respective maid servants. Seeing them Nārada said so, about Rukshmini (45). Hearing all this in particular, the assembled maid servants out of their feminine nature, carried the news to the inner appartments of Krishna (46). Hearing that, the goddesses began to speak into the ears of one another delightedly about Rukshmini’s accomplishments befitting her family. Amongst the assembled wives of Dāmodara almost all said:—"Why should not this be? Rukshmini is Keshava’s first wife, and is the mother of his son. So she is worthy of such a respect (47-48)". But the highly proud Satyabhāma, ever beloved of Vishnu, could not bear the accession of such a good fortune unto the other wife of her husband (49). That youthful and beautiful goddess was always proud of her good luck, and too much sensitive. So hearing of such a good fortune of the other wife she was possessed by jealousy (50). Worked up with anger like the flame of fire, that one of pure smiles cast off her cloth dyed with red powder and put on a white one (51). Thereupon as a star enters into a cloud, so burning with the increasing fire of jealousy and shorn of her lustre, she entered into the lonely apartment of anger (52). To put sandal on the forehead, to wear two pieces of raiment white like snow and to put on red sand on the outskirts of the fore-head, are marks of showing anger on the husband. So the goddess Satyabhāma did not forget them. She threw off her ornaments on the bed having a big pillow; and then wearing only a single braid of hair and remembering again and again the good fortune of his co-wife, she sat there and shook her head in anger. Although Keshava caressed her dearly, she worked up with ire, at the report of her maid-servants, bent her eye-brow, began to sigh heavily and tore off her sporting lotus with her nails (53-55).
²⁷⁷ Those connected by female marriage &c.
²⁷⁸ Those with whom he studied together.
²⁷⁹ Priests and sacrifices.
CXXIII. SATYABHAMA’S RESENTMENT AND KESHAVA’S CONSOLATION TO HER
Vaishampāyana said:—Finding the sage (Narada) seated with Rukshmini, the high-souled Keshava that knower of all things, set out under some pretext (for the mansion of Satyabhama) (1). He proceeded quickly towards the spacious mansion of Satyabhama that was built on the delightful Raivataka hills by Visvakarma himself (2). Slowly Vishnu entered (the palace) as he was aware that the daughter of Satrajit, his beloved queen—she dearer to him than this own vital breaths, had been under the influence of jealous resentment (3). Affectionately thinking of that beloved one who was then excited with jealousy, the slayer of Madhu proceeded with slow steps, and with greater fear (4). Engaging Pradyumna to entertain and attend upon Narada and telling his servant Daruka "Wait at the gate," he entered into the palace of Satyabhama (5). There he saw from a distance, his beloved wife then inside the apartment of anger²⁸⁰ in the midst of her handmaids sighing hot and frequently in consequence jealous wrath (6). (He saw) her laughing a derisive laugh mixed with sighs at the lotus that she had brought near her own lotus-like face, and had been nipping with her nails (7). Sometimes he saw her describing figures on the ground with the tip of her toe slightly bent, and (sometimes) laughing gently with her face turned towards her back (8). Sometimes he saw his lotus-eyed queen of exquisite shape and form merged in deep thought, the while the lotus of her face resting on the lotus of her left palm (9). Sometimes he saw his unblameable wife take the delightful sandal from the hands of her maids, smear it on her breast and then again cruelly throw it aside (10). He saw her rise from her bed and fall into it again and again. There Hari saw these and many other actions of her dear wife (that indicated the pitch of her resentment) (11).
Now as the daughter of Satrajit laid her head on her pillow, previously covering it with her veil, Janardanna thought "This is my opportunity (for effecting an entrance into her room)" (12). Then by (manual) signs commanding the handmaids not to announce his presence, he approached Satyabhama with faltering steps (13). Taking up the fan and standing by her side, he then began to fan slowly and laugh gently (14). That illustrious one (Hari), then perfumed in consequence of his contact with the Pārijāta flower, diffused there a divine, super-natural and rare fragrance (15). Smelling that wondrous fragrance, and taken with admiration, Satyā uncovered her face, and said "What is this?" (16) Then rising from her bed, she of pure and gentle smiles, without bestowing a glance on her godly husband, began to question her maids about the cause of the fragrance (17). But thus questioned, the maids could not say anything, and kneeling down on the ground they waited there with countenances cast down towards the earth and with palms joined together (in supplication) (11). Then (as if) not finding the source of that wonderful fragrance, Satyabhama bethought herself thus:—"The earth emits diverse kinds of smell; can this fragrance be one of her excellent emissions?" (19) Then when wondering as to what this could be due, she was looking on all sides, her glance suddenly lighted on Kesava that creator of the worlds (20). She said "Ah! right," and then suddenly her eyes became dimmed with tears, the intensity of love filling her all the more with jealous anger (21). With her delicate lips pouting and herself sighing, that beautiful lady of dark eyes then turned her down-cast countenance away in another direction, and remained thus for a while (22). Then contracting her brows in a disapproving frown and placing her face on her palms, she said to Hari with her eyes upraised, "Thou lookest beautiful" (23). Tears of jealous passion began to flow down from her eyes, like drops of dew falling from a pair of lotus-petals (24). The lotus-eyed Krishna then seeing tears flow down from the lotus-like countenance of her wife, approached her in haste and held them in her hands (25). Then wiping off with his hands those tears that were falling on her breast, that wearer of the mark of Srivatsa, the lotus-eyed Vishnu spoke to her as follows (26):—"O lotus-eyed one, O most beautiful and excellent lady,–for what reason is it that tears flow down from thine eyes likes drops of dew from a pair of lotuses (27)? O fascinating lady-why do thy countenance and thy body wear the shape of (appear like) the full moon in the morning sky, or the full-blown lotus at noon²⁸¹ (28) O thou of delicate waist, what is the reason that thou dost not wear to-day garments sprinkled with safflower and gold-dust, but choosest the white and plain ones (29)? Although the garments decorated with safflower and gold-dust thou likest most, why hast thou then worn the white garments which ladies do not like to wear except at the time of worshipping the gods (30)? O thou of beautiful limbs—say why are thy limbs unadorned with ornaments? Why, O most excellent lady, is thy seat for writing letters soiled with tears. (31)? Why, O thou of beautiful shape, do the fragrant white sandal (and not red) and the white silk cloth (not yellow or blue) veil thy beautiful forehead (32)? O dearest object of my heart, O thou of expanded eyes—thou hast thus so bedimmed the brightness of thy countenance as to cause, O dear one, great pain to my mind (33). The unctuous and refrigerent sandal paste that loves thy forehead most, does not look beautiful on that seat for writing letters²⁸² (34). Thy neck, deprived of ornaments, does not appear beautiful, just as the autumn sky does not look beautiful being devoid of the planets and stars and the silvery beams of the moon (35). Why dost thou not to-day greet me, with language flowing out from thy smiling face that breathes the perfume of the lotus and vies with the beauty of the full moon (36). Why dost thou not to-day cast even a partial glance on me? Why dost thou heave sighs and shed tears that mar the beauty of the collyrium of thine eyes (37)? O thou of complexion bright like the blue lotus, O intelligent lady! do thou not weep any more! Do not shed tears soiled with the collyrium of thine eyes only to prejudice the beauty of thy incomparable face (38). O thou of divine beauty—I am known in the world as thy servant; Why then, O most excellent lady, dost thou not command me as before? (39). What act, O beautiful queen, repulsive to thee, have I committed, for which, O dear one, thou gavest thyself so much pain (40)? I have never neglected thee, in thought, in actions or in words; this, O thou of exquisite limbs, I tell thee in all sooth (41). O beautiful lady, I entertain it is true, regard for my other wives—but save in thyself my regard and affection do not reach the consummation (42). O thou that may be compared with the daughter of the gods,—my love for thee will not wane even if my life were taken away from me; know this to be my firm belief (43). Just as endurance, &c., are the constant qualities of the earth, just as sound is the constant quality of space, so sure is my love for thee, O thou of brightness like the lotus-bud (44). Just as flame is in fire, divine brightness is in the sun, and unfading charms are in the moon, so my love resides in thee and thee only (45)."
When Janardana had thus spoken in his vindication, the blessed Satyabhāma, wiping off the tears of her eyes addressed him slowly in the following manner (46). "Hence-before, O lord, my firm belief was that thou wert mine own. But to-day I come to perceive that thy love for me is nothing more than ordinary and common-place (47). I did not know before that the course of time is uncertain. But I have come to know to-day that the course of the world is fickle (48). I entertained the fond hope that so long I live, thou only shalt be my second self and I thine. But what is the good of talking much; I know thy heart, O infallible one (49). I see that thou usest fascination in speech only and thy love for me is false; whereas it is true in regard to the other wives of thine (50). Knowing me to be simple and attached to thyself, thou, O foremost of men, dost neglect me with thy cruel, guileful conduct (51). This surely is more than enough! I have seen what is worth-seeing and have heard what is worth-hearing. I have perceived the fruition of thy love for me (52). Be that as it may, I have made up my mind to devote myself to the performance of severe penances, and if thou cherishest any love for me, thou ought to permit me to do so; for whatever vows or penances women may observe, must be with the permission of their husbands, in as much as those that are undertaken against the husband’s consent, surely become fruitless" (53-55).
Having thus spoken that chaste and beautiful lady again wiped off the tears from her eyes; then that blessed one of pleasing smiles, catching the end of Hari’s yellow garment covered her face with it (55).
²⁸⁰ This used to be a separate room in the palace of ancient queens, where they resorted in order to indicate their annoyance or anger at the conduct of their husbands.
²⁸¹ The moon wanes in the morning and the lotus withers down at noon. Krishna asks in circumlocution the cause of the lady’s pale and placid appearance.
²⁸² It appears that the lady had lain her head down on the seat in consequence of which it was besmeared with the sandal of her forehead.
CXXIV. SATYABHAMA’S GRIEF
Vaishampāyana said:—O Bharata, Nārāyana once more affectionately addressed the chaste and beautiful Satyabhāma who was thus suffering under the influence of jealousy and resentment, in the following manner (1).
The auspicious god said:—O lotus-eyed one! sorrow seems to burn through all my limbs (at seeing thee in this plight). What is the cause that has renderd thee so much aggrieved? (2). O thou beautiful in all thy parts, if there is no harm and if it is proper for thy affectionate husband to hear it, I entreat thee, on my life, to reveal to me the cause of thy grief (3).
Then Satyabhāmā seated with her countenance cast down towards the earth thus spoke to her husband, ever truthful in vows, in a voice choked with the vapour of grief (4). "O lotus-eyed one, O destroyer of Kesin, O bestower of honor it was thy ownself that established my honor and prosperity in days gone—and that honor and that prosperity have now become famous in the worlds (5). That I am most beloved of thee among all thy wives—is what prompted me to raise my head with pride above all others, O God (6). But, my maids have told me as they have heard it others say, that to-day I have been laughed at by my rival (co-wives) and by other people also (7). I hear that the Parijata flower that Nārada gave thee, thou hast given to thy dear one, totally neglecting my (poor) self (8). That thy love and thy regard for her is supreme, thou hast given unmistakable expression to—by presenting her with that best of all precious things (the Parijata flower) (9). Narada also eulogised her in thy presence, and thou surely wert also gratified having heard that eulogy bestowed on thy dear wife (10). But supposing Narada had some reason for praising her in thy presence, why was it that the name of this unfortunate one was uttered in that connection (11)? O Lord, if I am to repent for having tasted the (sweet) liquor of thy love, it is better I should have nothing to do with it? Be kindly pleased to accord me thy permission (12). O lotus-eyed one, I could not have believed even in my dream, that thou hast honored some body else more than myself; but alas, it has come to pass in real life even before the eyes of others (13). It may be that the sage Narada of incomparable powers has conceived a love for her (Rukshmini), but O lord, the cause of my grief in this, is thy presence in the scene (14). Thou hast told me that people live for the sake of honor only,–so, thus dishonored, I do not desire to live any longer (15). My source of protection has been turned to-day into my source of fear. He that used to protect me in every-thing does not do so to-day (16), Alas, what course shall I pursue, O Lord, being thus abandoned by thee! Surely renounced by thee, I shall be reduced to the condition of the white lily²⁸³ (17). Have I done to day something disliked by the gods out of foolishness in consequence of which, O bestower of honour I have incurred thy dislike, although I used to be thy chosen one (18). How could I who was thy beloved wife, but now discarded, look upon this Raibataka Hills decked with the flowers of the spring (19)? Now that I have been the object of thy hate, how could I, unfortunate one, venture to breathe the pure breeze (of this place) ringing with the sweet notes of the cuckoo and fraught with fragrance of the flowers (20). How could I, who did sport on thy lap inside the waters of this ocean, again glance at it, O lord, in this my unhappy condition (21)? Thou didst tell me in days gone by,–’O daughter of Satrajit, know that there is no wife of mine dearer to me than thyself’—What of that assurance! Or who cares to remember it²⁸⁴ (22)! My mother-in-law used to look upon me with much regard and pleasure—but unfortunate lady queen as she was,—she has been contemptuously treated by thee (23). O Lord, what then is the good of this thy hidden and unmanifest love for me, if thou dost not even deign to reckon me among thy common wives (23)? O subduer of thy foes, I did not know thee hence-before to be so much of a cheat and a knave; but now I have come to know thee as fickle, deceiving, and partial to my rival (co-wife)²⁸⁵ (25). I have read thy innermost and secret thoughts, O thief, by thy articulations and thy features and signs, although thou triest to conceal them from me; thou knave, thou partisan of my rival, it is thy tongue only that is honeyed, but thou art too guileful" (26).
When the resentful daughter of Satrajit, influenced by jealousy had thus spoken, the god-like Krishna consoling her addressed her in the following manner (27). "Say not so, O lotus-eyed one, thou dearest ruler of my heart! what shall I tell thee more my darling;—know me to be thine entirely (28). There is no doubt that in order to please me the sage Narada of unimpeachable deeds gave that Parijata flower to her (Rukshmini) in my presence, merely out of generous feelings or regard for her; (but I did not give it with my own hands). O thou of pure smiles, be consoled; forgive me this my first and only transgression (29-30). If thou desirest to have Parijata flowers, O resentful darling, I promise, O thou of delicate waist, to give it to thee—this I speak in all earnestness (31). (What to speak of a single flower), I shall fetch that best of all trees namely the Parijata tree itself, from the gardens of paradise, and keep it in thy mansion as long as thou chosest (33)."
Thus spoken to by Hari, that lady so deeply attached to him said:—"O infallible one, if thou canst bring that tree down here, my resentment shall leave me,—and it shall then be to my great gratification. O Adhokshaja, for then I shall be the head and the best-honored among all thy wives" (33–34). The divine slayer of Madhu—that incomparable being, the origin of the world, beyond the reach of decay, then said to her:—"so be it, then; this shall be my foremost concern" (35).
Vaishampāyana said:—O victor of large armies, thus spoken to by the auspicious Krishna, Satyabhama, who was held in high esteem by the pious and who was deeply attached to the slayer of Kansa, became highly gratified (36). The lord of the world, the the lord of all, the protector of all things, and the bestower of all desires on the good, then bathed himself and discharged all his necessary duties (37). O king that lord then remembered that best of sages namely Narada who, as soon as he was remembered, came there having performed his ablutions in the waters of the mighty main (38). O ruler of men! then that refuge of the pious, Krishna, attended by Satyabhama, duly worshipped Narada who had reached there (according to a fiat of his will) (39). The daughter of Satrajit herself washed the feet of that sage; and the lord Krishna himself then poured the water from a golden pitcher (40). When the sage had seated himself comfortably, that preceptor of the worlds the high-souled Keshava offered him with all respect and carefulness a dish of rice boiled in milk (or delicious edibles) (41). The highly intelligent sage, that best of all orators then partook of the dish with great regard and relish thus hospitably offered him by the creator of the worlds (42). O lord! satisfied with the hearty meal, Narada having rinsed his mouth, bestowed many a blessing on Keshava, who also accepted them with much gratification of the mind (43). Thereafter Narada stretching his wet right hand thus spoke to the divinely beautiful daughter of Satrajit, who was then bowing down to him (44):—"Be thou as faithful and devoted to thy husband, for all future periods, as thou art even now, O queen! Be thou also attended with special good fortune in future through the powers of my religious observances" (45). Thus spoken to by that foremost of sages, that most beloved wife of Hari, Satyabhama rose up, O king (from her bending attitude) filled with immense delight (46).
Thereafter Krishna that most intelligent personage of immeasurable powers, ate the remnants of the sage’s dish having at first obtained his permission (47). O Bharata, Satyabhama also finishing there all necessary rites gladly entered her inner appartments with the permission of her illustrious husband (48). Then after a while at the command of Krishna she again came out, and having saluted the high-souled sage with her head, seated herself by Krishna’s side (49). Thus having (comfortably) sat for a while, Narada said to Krishna:—"O Adhokshaja, with thy leave I now intend to go to the regions of Sakra (50). The gods, the Gandharbhas and the Apsaras there will this day sing songs of praise to that primary divinity Ishana, having at first bowed down to him in homage true (51). In the residence of Indra, O lord, every month there take place such worship and homage-giving to that god of gods (Siva), and Gandharbha dances in his honor (52). That god of gods accompanied by his wife Uma, and attended by his followers, witnesseth unseen those festivities celebrated with much reverence by that foremost of immortals, the destroyer of mountains (53). I was invited there yesterday; I only came here, O highly effulgent one, to present thee with that flower of the beautiful Parijata, that king of all trees (54). This flower of that best of all trees, though it is a luxury to be enjoyed only by the gods, I brought it, O lord, for thy enjoyment only (55). O lotus-eyed one! that tree is very dear to Sachi (Indra’s wife), and duly worshipped by her every day, it brings her a chain of (unending) prosperity (56). Pleased with the religious observances of Aditi, the illustrious Kasyapa created the great Parijata tree in order to enable her to accomplish the vow known as Punyaka (57). In days gone by the highly powerful Kasyapa that receptacle of all powers begot by austerities, having been much gratified with the services of Aditi, desired to bestow a boon on her (58). Thereupon that very fortunate lady said:—’O foremost of sages, confer on me such a boon by virtue of which I may be decorated with all kinds of ornaments at my will, that I may have the qualities of singing and dancing at my command and that, O mighty possessor of ascetic wealth, I may ever remain youthful; confer on me the boon that I may be always free from all impurities and sorrow, and that I may be ever devoted to my husband and to the performance of religious deeds (59-61)’.
"Thereupon for pleasing his wife Aditi, he created the Parijata tree covered with ever-fragrant flowers capable of bestowing all desires (62). The tree had three branches to be always seen and it gladdened the heart of all onlookers. All sorts of flowers are to be seen on this mighty tree (63). Some beautiful damsels deck themselves with flowers like these; some again beautify themselves with parti-coloured ones, and others with jems and jewels (that also grow on this tree) (64). Taking out the essense of the Mandara tree, Kasyapa created this one; and therefore this best of trees has reached the height of excellence (has been reckoned as the foremost of all trees) (65). The blessed Aditi then binding Kasyapa to that tree gave him over to me, in order to accomplish the Punyaka vow and earn prosperity and good fortune therefrom (66). Aditi gave Kasyapa over to me with his neck bound to the Parijata tree with a garland of flowers, for the fulfilment of her Punyaka vow (67). That possessor of ascetic wealth was afterwards released by me on payment of proper ransom. Similarly Indra was given to me by his wife for the furtherance of her prosperity (68). In this way Soma was given away by Rohini, and Kuvera, the lord of wealth by Riddhi. Thus there is no doubt that the Parijata tree is capable of conferring much prosperity (69). It is called Parijata as it grows on the other side (Para) of the river Vishnupadi—and this is styled the Mandara for it bears the Mandara flower (70). As men did say—’What tree is this?’—not exactly knowing what it was, this mighty tree is called Kobidara (71). The excellent tree that produces this excellent flower is known by the several names, Mandara, Kobidara and Parijata".
²⁸³ The white lily withers away with the dawn of day, when the beams of the moon cease fall on it. Kumadbati may have another meaning. There was a queen of a certain king Aja of that name, who died before her husband.
²⁸⁴ Another interpretation has been put on this part of the Sloka, namely, "who would remain by me when I am gone—!" This seems to be far fetched.
²⁸⁵ An attempt has been made in the commentary of Sridhara to attribute an allegorical meaning to this Sloka, which tries to establish the identity of Krishna with the God-head. This though ingeneous, is not suited to the context.
CXXV. THE HISTORY OF THE PARIJATA TREE THE COLOQUY BETWEEN KRISHNA AND NARADA
Vaishampāyana said:—The almighty Vishnu, that possessor of immeasurable powers then finding that the sage Nārada was desirous of departing, spoke to him thus (1):—"O sinless and mighty sage, conversant with the truth of all religions, having repaired to heaven and there interviewed the courtiers of that intelligent slayer of Tripura (2), remind Pakasasana of all our ancient brotherly love that thou knowest—inform him not as my command but as my request, (3) that the Pārijāta tree which the illustrious and virtuous Kasyapa that foremost of sages created in days gone by for the sake of Aditi’s happiness, (4) that most excellent of all trees that bestows religious merit, and unbounded prosperity, that tree that was given to thee away as a gift by the very virtuous goddesses in fulfilment of their vows for the furtherance of their religious merits—inform him that my wives also hearing of the presentation of that tree, desire to give it away, O lord, for earning virtue and religious merit consequent on munificent deeds and also, for my gratification. Ask him therefore to send down to Dwarvati that best of all trees the Pārijāta; and it shall be restored to heaven after the ceremony of presentation is over. The almighty God the slayer of Vala should thus be spoken to by thee (5-8). O foremost of sages thou shalt also so put forth thy endeavours that the lord of the immortals be persuaded to give over the excellent Parijata tree (9), O possessor of ascetic wealth, this will also bring into prominence what ambassadorial abilities thou dost possess; I know that it is possible for all thine acts to be attended with success" (20).
Thus spoken to by Narayana, the almighty sage Narada that great possessor of ascetic merit smiled and spoke these words to the slayer of Kesin (11):—"Very well,—I shall thus speak to the lord of the gods, O foremost of Yadus, but I am sure he will never part with the Parijata tree (12). The Danavas and the gods obtained this Parijata tree by throwing the Mandara mountain into the waters of the ocean²⁸⁶ (13).
"O Janarddana, at that time the creator of the worlds desired to take away the Parijata tree together with that best of mountains, the Mandara (14). Thereupon Sakra personally going to Sankara told him:—’This is Sachi’s sporting tree, and may be allowed to remain in her gardens’. Thus did he entreat Sankara (15). Mahadeva granted him the boon saying ’Let it be so then’ and O sinless one, he did not also bring the Parijata tree to the beautiful cave-decked Mandara mountain (16). O mighty armed one, thus in days past, under the pretext that the Parijata is Sachi’s tree of sport, did Indra save it from the clutches of Mahadeva (17). Afterwards Hara, in order to please his wife Umā, created on the dales of the Mandara mountain a forest of the Parijata trees extending over full four miles (18).
"In that best of forests, O Krishna, neither the rays of the sun, nor the cool beams of the moon, nor even the breaths of the wind can penetrate (19). Through the powers of Mahadeva that forest is self-luminous, and heat and cold reign there at the pleasure of the mountain’s daughter (Durga) (20). Excepting the mighty god and goddess and their followers and myself, O delighter of the Yadus, nobody under any circumstances, can enter that charming wood (21). O descendant of the Vrishnis, there the Pārijātas shower all kinds of best gems and jewels on all sides, even as soon as they are merely thought of in the mind (22). O Keshava, with the permission of that godhead, that protector of the worlds, troops of the illustrious attendants of Siva, also enjoy that beautiful forest (23). This forest of Pārijāta trees, their fruits, their brightness and their qualities exceed by far those of the Pārijātas of the heaven (24). When, O Keshava, that God whose emblem is the sacred bull, repairs with Uma and his attendants, among them, these trees approach him in worship assuming human shapes (25). Those trees on the Mandara infused with the energy of Rudra, free from all adverse influences and attended with all prosperity, are very dear to the daughter of the mountain (26). Once upon a time a mighty and dreadful Daitya of cruel motives by name Andhaka, who was puffed up with arrogance through the virtues of a boon obtained by him ventured to transgress into that forest (27). He was slain by that slayer of foes that foremost of gods Hara, although he was ten times as powerful as Vritra and incapable of being slain by any created being (28). O lotus-eyes God! I tell thee truly, that the thousand eyed god Indra will never give thee, the Parijāta tree obtained with great difficulty (29). That best of trees always bestows on the goddess Sachi all her desires, as well as, O Krishna, it fulfils the wishes of the highly powerful Indra" (30).
The auspicious god said:—O sage! That the mighty and intelligent Mahadeva did not take away the Parijāta tree out of consideration for Sachi, was quite worthy of him (31). I think that it was quite in keeping with the high estimation in which that infallible being, that origin of the worlds, that supreme and most ancient creator is held (32). But, O illustrious sage, O most pious one, I am younger than that slayer of Vala, and ought to be cherished by him like (his son) Jayanta (33). O thou of ascetic wealth, it is thy duty to preserve between us (me and Indra) amicable relations by all means; and I ask thee to do so, because I know thee to be able to do so (34). I have promised, O sage, that for the accomplishment of Satyabhama’s Punyaka vow, I shall, O lord, bring down the Parijata tree from heaven (35). How can I be able now, O sage, to break that promise of mine, O sinless one, as I have never before O twice-born one, spoken falsehood (36)? If I were to break my promise, the worlds will then meet with their ends,²⁸⁷ for, O foremost of the sages, it is my duty to protect the virtue and the good qualities of the people. He on whom every one depends, how can he speak untruth (37)? Neither gods, nor the Gandharvas, nor the Rakshasas, nor the Asuras nor Jakshas, nor Pannagas, shall be able to frustrate my promise; this I tell thee truly, and may fortune attend thee. O sage (38)! If that lord of the immortals do not give the Parijata tree at thy request, I shall then hurl my mace at his breast besmeared by Sachi with fragrant ointments (39). He is also to be informed by thee that if he refuses to part with the Parijata tree when requested in this conciliatory manner, let him rest assured about a visit from me there, and let him prepare for it (40).
²⁸⁶ This surely refers to the churning of the ocean by the gods and Asuras.
²⁸⁷ As everybody would then speak falsehood, and truth will be vanished from the face of the earth.
CXXVI. THE COLLOQUY BETWEEN NARADA AND INDRA REGARDING THE TRANSPLANTATION OF THE PARIJATA
Vaishampāyana said:—The sage Narada then repaired to the residence of Mahendra; and there he passed the night in witnessing the festivities (held in honor of Siva) (1). The illustrious Adityas, the best of gods, the Vasus, the learned Rajarshis who had attained to paradise through their meritorious deeds (2), the Nagas, the Yakshas, the Siddhas, the Charanas, the sages of ascetic austerities, Brahmharsis by thousands, Devarshis and Moonies (3), the high-souled Saparnas, the highly powerful Marutas, and hundreds of other divine creatures were assembled there (4). The god Maheswara of immeasurable energy, accompanied by Uma and surrounded by his attendants sat at the head of them all (5). That protector of all creatures was surrounded also by those foremost of the Devarshis who suffer no decay even at the end of thousands of Kalpas, (6) who are worshipped by gods equal to Indra, are possessed of self-knowledge, free from pride and who ever tread the path of rectitude (7). The Rudras the progeny of Kasyapa, Skanda, the god of fire, that best of rivers Ganga, Archisman, Tamburu, Bharisa, that foremost of eloquent speakers, those possessed of the ascetic merit, and such other leaders of the divine host, then O Bharata, adored that supreme god Siva (8–9). O ruler of men, other gods devoted to religious ways and austerities and followers of the path of the pious,—followed their above-named leaders (i.e., offered homages to Siva), (10). O king, those men who desirous of good, worship the gods on earth, those men are in their turned worshipped in heaven by the immortals desirous of securing good (11). O descendant of the Kouravas, those men versed in the Vedas, who live according to the ordinances of the Sastras and who adore the gods in the performance of their religious ceremonies for the benefit of their ancestral manes, those are held in high estimation in the next world by the gods (12). O ruler of men, there the illustrious Chitraratha, the king of the Gandharvas together with his son, delightfully played upon the heavenly musical instruments (13). Urnayu, Chitrasena, Hahahuhu, Dumbara, Tamvura and other Gandharvas sang the six different harmonies (14). Urvasi, Viprachiti, Hemā, Rambhā, Hemadantā Ghritachi, and Sahajanyā and other damsels then performed numerous kinds of dances there (15). The self-possessed illustrious Siva accepted these homages with pleasure, and that lord of the world pleased with these worshipful acts of Sakra, went back to his own residence (16).
On the departure of that lord of the created beings, the kings (assembled there) returned to the places whence they came; the gods also honored by Mahendra repaired to their respective abodes (17). When everybody had gone away and Purandara was seated comfortably with his own courtiers, the sage Narada approached him (18). Rising from his seat, Indra received that sage of ascetic wealth, and offered him a seat made of Kusa grass equal to that of his own (19). Thereafter the highly powerful Narada said these words to Mahendra:—"O foremost of immortals, know me now to be the messenger from Vishnu of matchless might (20). I have been despatched here by that illustrious one of immense powers on a mission that will remove one of his causes of pain" (21). Thereupon greeting the sage with sweet and agreeable words, the illustrious Pākasasana said with delight (22):—"O sage, tell me without delay what has that foremost of men said; it is after a long time that the high-souled Krishna has remembered us (23)".
Narada said:—O Mahendra, on some business of mine, I went to Dwarka to see your younger brother Upendra that enhancer of the glory of the Kasyapas (24). I found that subduer of his foes, that hero seated on the Raivataka mountain in company with his wife Rukshmini and offering eulogies to the God having the bull for his emblem (25). I gave him then the flower of the Parijata tree, O sinless ruler of the gods, in order that he may astonish his wives therewith (26). At the sight of that flower, the production of the best of trees that bestows all desires, the wives of Kesava were greatly astonished (27). O bestower of honor, I related to them the qualities of that flower and the creation of the Parijata tree by the high-souled Kasyapa (28). (I related to them) how the self-controlled Kasyapa bound by the neck with a garland of flowers was given away to me by Aditi for the sake of her Punyaka vow (29); how you were given away; by Sachi, and how similarly other gods were given away and O lord of the gods, how Kasyupa and other mighty sages obtained their release, by having paid their ransom (30). On hearing these from me, one very dear wife of your younger brother, named Satyabhāmā, made up her mind to perform the Punyaka vow (31). O lord of the immortals, O bestower of honor, that queen then entreated her husband to help her in the performance of that vow, and your younger brother had pledged himself to that effect (32). O chief of the gods 1 now hear attentively as I speak, all that Vishnu that foremost of powerful beings, said to me then to convey to you (33). With due deference, your younger brother, Achyuta who deserves all indulgence at your hands has said to you:—"O foremost of the gods! it behoves thee to give me that first and excellent of trees, Parijāta (34). Let, O slayer of the Asuras, the desire of thy sister-in-law be fulfilled; specially O foremost of the gods, as she is bent on a religious deed (35). O lord of created beings, the people of heaven have had the privilege of looking upon that blessed tree; now let the human beings of the earth be blessed with a sight of it through my instrumentality (36)."
Vaishampāyana said:—O delighter of your race I having heard the words of Vasudeva’s son, Mahendra said these words to Narada that foremost of eloquent speakers (37): "O foremost of the twice-born ones: take thy seat; thou hast spoken aright and properly; I shall entrust thee with a return message for Vishnu of matchless powers (38). On Narada resuming his seat, Sakra also, with the former’s permission seated himself down on a seat similar to that of Narada (39). Thus seated, the lord of the gods that slayer of Virtra, cast a glance on his own magnificence²⁸⁸ and filled with delight thus addressed the sage Narada (40)".
Indra said:—Mighty and pious sage! After the usual enquiry regarding his health and welfare, Janārddana, that source of happiness to all creatures should be informed of these words of mine by thyself (41):—"There is not the shadow of a doubt that leaving me, thou art the lord of the worlds. O infallible one, the Parijāta and all other precious possessions of heaven are thine own (42). O divine one, thou hast sojourned to the earth only for relieving her of her burden, and thou art behaving thyself in the human way only for the sake of the success of thy mission (43). When after the fulfilment of thy earthly mission thou shalt return to heaven, I shall fulfill, O Adhokshaja, all the cherished desires of thy (beloved) wife (44). O Kesava, it is not at all proper to take the precious things of heaven down to earth merely for the sake of a trifle, and this has been the long-standing practice (45). If, O mighty lord, I trangress this long-standing rule obtaining in heaven, what shall the Prajapatis themselves say (46)? The high-souled Brahman with his sons and grandsons hath established permanent rules regarding all actions in the worlds (47). If I venture to walk beyond the path thus laid down by Prajapati Brahman, surely that intelligent lord when apprised of my transgressions will hurl down curses on me (48). If we ourselves break through these bindings of the standing customs then the Daityas and their partisans, as well as others will violate it without the slightest hesitation (49). If for the sake of thy wife thou takest the excellent Pārijāta down to earth, then, O bestower of honor, the inhabitants of heaven will be much depressed (50). O sage, let my brother, seeing the course of the times, be satisfied with those luxuries only which the uncreate Brahman has ordained for the enjoyment of the human kind (51). O sire, whatever possessions I have got in heaven, Krishna is at liberty to enjoy them when he remains here (52). Janārddana is filled with the arrogance that attends those who eat rich dishes of meat, and therefore it is that he is following the course of sin, leaving virtue aside (53). Born as a man in the human world, the conduct of Krishna towards me his elder brother,—this conduct which he offers me under the influence of his wife—would surely, O Nārada, in my opinion redound much to his discredit (54–55). This seizure of the precious possessions of heaven will be a direct insult to me; and insult offered by the relatives is all the more disgraceful. (56). Let the slayer of Madhu enjoy in succession, virtue, wealth and desire, those possessions of the pious ordained by the lotus-born Brahman (57). If I were to allow this Pārijāta tree to be taken down to earth, who will, even commencing with the daughter of Puloma, pay me the slightest regard (58)? Moreover, seeing and touching the Pārijāta tree on the face of the earth, men will no longer endeavour for the attainment of Heaven, as they will then enjoy the blessings of heaven on earth itself (59). O Nārada, if the mortals enjoy the blessings of the Pārijāta tree, what difference there will be then between themselves and the gods (60)? The acts which men do on earth, they enjoy those acts here; now if they be blessed with the possession of the Pārijāta, they will no longer exert themselves for attaining heaven (61). O sage! Pārijāta is the best of all the precious possessions of heaven, and it is the glory of heaven; this glory removed, the earth with its mortals will be as good as heaven with its immortals (62). Obtaining as they will, the blessings of heaven on the face of the earth, men will not celebrate sacrifices, nor will they perform acts of pious liberality, having been easily raised to the status of the immortals (63). Now, O sage, mortals, out of a desire for attaining heaven, gratify ourselves by reverentially performing sacrifices, Japas and Anhikas everyday (64). Possessed of the blessings of the Pārijāta, they will not think of adhering to these observances; and if they are neglected, we shall also dwindle away in our strength being deprived of their benefit²⁸⁹ (65). We rear the corn on which men on earth live, by showering on them sufficient rain from here; and they also in their turn gratify ourselves by the celebration of sacrifices and acts of pious liberality (66). If when possessed of the blessings of Pārijāta, hunger, thirst, disease decrepitude, death, dissatisfaction, stinking smells and other dreadful visitations of Providence do not afflict men any longer, why should they strive for the attainment of Heaven (67–68)? For these reasons, it is not at all advisable to take down the Pārijāta tree there. Thus, O twice-born sage, should Vishnu that performer of sinless deeds, be addressed by thee (69). If thou wishest to please me, O sage, thou shalt also do, after mature judgment, all that: would go to gratify my brother Kesava (70). Let Kesava if he desires it, take down to Dwarka, garlands, gems, jewels, the Agura sandal, and beautiful garments and such other things which the mortals are entitled to, for the enjoyment of his wife. But it behoves him not to plunder heaven now (71–72). I shall give whatever gems he may desire to have, I shall give beautiful ornaments of all sorts, but I will never give him, O sage, the Pārijāta tree that most beloved possession of the inhabitants of heaven (73)".
²⁸⁸ Literally his prowess and energy.
²⁸⁹ It is believed that the burnt offerings in the celebration of sacrifices &c, constitute the chief sustemance of the immortals.
CXXVII. NARADA’S ADVICE AND INDRA’S ANSWERS
Vaishampāyana said:—O delighter of the Kurus, on having heard the words of the lord of the celestials, the pious-minded Narada that most eloquent speaker conversant with the essence of virtue, thus spoke:—(1). "O slayer of Vala, O mighty-armed one, I am much concerned in you; and therefore must say what will be conducive to your good (2). As I was aware of your attitude, I told the son of Vasudeva that in days gone by, you had not even given the Parijata tree to the mighty god Siva (3). I tell you truly that I showed him numerous reasons (for not taking down the Parijata tree), but he paid no heed whatever to them (4). ’I am the younger brother of Indra and therefore I claim indulgence at his hands’—these words did that lotus-eyed one tell me in reply. (5) Repeatedly did I, O god, show him numerous reasons; but O slayer of Vritra, still his mind did not change (6). Moreover, O god, the slayer of Madhu that foremost of men, did as if in anger say at the conclusion of his address (7), ’Neither the gods, nor the Gandharvas, nor the Rakshas, nor the Asuras, nor the foremost of the Pannagas, will succeed in attempting to thwart me out of my pledge; O sage mayst thou be attended with all blessings (8)! If Purandara thus requested by thee in a conciliatory manner does not give the Parijata tree to me, then will I hurl my mace at the breast of Purandera on which Sachi besmears fragrant ointments (9).’ O Mahendra, this is the firm determination your brother Upendra; now do you do what seems proper and just to you with regard to this matter (10). Hear from me, O lord of the celestials, words that will be conducive to your welfare, as I speak them; it seems to me better to allow the Parijata to be transplanted to Dwarka (11)." O ruler of men, thus spoken to by Narada, the destroyer of all, the thousand-eyed deity, inflamed with wrath, thus addressed him in a clear and distinct voice (12). "O thou of ascetic wealth, if Kesava is bent to behave thus towards me his innocent elder brother, then what harm indeed can he do unto me (13)! O Narada, in times past Krishna committed many acts offensive and insulting to me; I did put up with them all only remembering that he is my brother (14). On the occasion of the burning of the Khandava forest when he drove Arjuna’s chariot, he prevented my clouds from extinguishing the raging conflagration (15). He committed an act unpleasant and inimical to my interests by lifting up the Govardhana mountain. When again at the time of slaying Vritra I sought his assistance (16), he replied to me saying—’I am impartial and look equally upon all creatures.’ Then I slew Vritra with the help of the strength of my own arms (17). Thou also knowest well, O sage, that when ever war breaks out between the gods and the Asuras Krishna always fights as it pleases his sweet will (ignoring my authority altogether) (18). What is the use of speaking much on the subject? Do thou endeavour to maintain an amicable feeling between ourselves. O Narada, thou art my witness; a rupture among our relatives is remote from my thoughts (19). Keshava might well have been prepared to hurl his mace at my breast (there is nothing untoward in it); but no propriety could be conceived as to why the name of Puloma’s daughter was uttered in that connection (20). Our father, the almighty Kasyapa, together with our mother Adity has gone for a sojourn into the waters. This matter ought to be laid before them (21), namely, that my brother Krishna of uncontrolled Self, filled with ignorance and arrogance, has, through the instigation of his wife, abused me his elder brother (who ought to command his regard and obedience) (22). O twice-born one, fie on women, and fie on the influence of arrogance, in as much as, O Vipra, even Vishnu, instigated by his wife, has this day insulted me (23). O mighty sage, it is really surprising that Krishna, overcome by passion and lust, did not pay the slightest regard to the race of our father Kasyapa or to the race of the Sukshnas whence our mother Aditi has sprung, or to the fact of my being his elder brother or to my celestial sovereignty and the respect in which I am held by the gods (24–25). O sinless one, Brahma told me in days past, that a well-behaved and wise brother is to me esteemed more than thousands of sons and wives (26). My father, one of the creators, and my mother Aditi also told me that there is no friend like the brothers, other people are only useless seekers of livelihood (27).²⁹⁰ My father Kasyapa also said, that like the uterine brothers there is no friend in the worlds. The Danavas of sinful propensities fight with me because they are not my brothers (28). What I am now going to tell, O Vipra, ought not be related by me for it contains my own praise; but I may be excused it; I relate it to-day only because there has been an occasion for it (29). O sinless one, in the days of yore, when through the virtue of the boon bestowed on them, the bow-string of Vishnu was not cut off by certain bow-men, and whence thereafter, O foremost of mighty sages, his head was severed off his trunk, it was I who entered into and sustained his body; and when again, with the energy of the Rudras, I succeeded in carefully replacing his head on his trunk, it was Achyuta himself who said that I am the best and foremost among the gods; and then, O Narada, once more remounting his bow with a new string Keshava stood proudly (to face his antagonists) (30–32). O sage, what will my father and my mother tell me if I were to neglect Krishna then,—thinking of his only ancient affection did I, O mighty ascetic, incarnate myself in the body of Krishna (33). O sage, I gave him the Indra’s share of the offering of a sacrifice and caused it to be Vaishnava, out of my affection for I look upon him, O Narada, as my younger brother (34). If however unfortunately a battle takes place between me and him, it shall be he, O thou of ascetic wealth that shall strike the first blow—although in other battles, I myself deal it out in as much as I am a sovereign (35). O thou conversant with the essence of religions, I have protected the persons of the regardful Keshava as my own during all his incarnations, O sinless one (36). Dismantling this my residence Vishnu has, with these materials, constructed, O sage, his own Bhubana or world that is superior to all lokas (37). I did not turn my face on that, O sage, out of regard for my brother, and as I always used to think that ’Krishna is a boy and deserves indulgence at my hands’ (38). My father and my mother, O Narada, cherish Govinda very much saying—’This my son is a mere child and is youngest in age (39)’. Moreover Keshava is the special favourite of my mother, and, as such, I am very jealous of him. There is not the slightest doubt that the depth of (my mother’s) affection reaches its height in Keshava (40). I believed Keshava to be all-knowing, powerful, heroic, and respector of deserving persons; but that belief has proved to be a false one (41). Go thou, O Narada, and tell Keshava these my words; ’Challenged by my enemies I never turn back from a fight (42). Come, if thou wishest, I shall suffer what ever thou mayst desire; O henpecked one, strike the first blow if thou likest it (43). O Janarddana, riding on Garuda and with a firm hand, do thou deal the first blow with thy Srānga mace, or discus or sword (44), O fie, thus struck, O Keshava, I shall strike thee with all my might; if, indeed, my affection does not overwhelm me in the act (45).’ Until I am conquered in a battle by the wielder of the discus Krishna, I will not, O foremost of sages, part with the Pārijata tree (46). O thou of ascetic wealth, when he, being younger than I am, challenges me his elder brother to fight, for what reason should I then excuse that henpecked Hari (47)? Do thou, O illustrious sage, go to Dwarkā protected by Krishna, even to-day and tell Achyuta that I am prepared for the quarrel (struggle) (48). O thou, of ascetic wealth, bearing in mind all my words thou shalt thus speak to the slayer of Madhu;—’Until I am conquered by thee I shall not even let thee have a single leaf or its half of the Parijata tree.’ O illustrious sage, for my pleasure thou shalt also tell Achyuta fearlessly:—’It behoveth thee not to steal the tree deceitfully; let there be a fair fight; and fie be on crooked practices’" (50).
²⁹⁰ The author means that true and faithful friendship and love exist only between brothers;—between other parties it is merely a mockery, a business—that of maintenance and support. The wife loves the husband for he supports her—the old parents love their son because he is their maintainer and so forth.
CCXVIII. NARADA’S ADVICE
Vaishampāyana said:—On having heard the words of Mahendra that foremost of eloquent speakers Nārada addressed these words to the king of the celestials in secret (1). There is not the slightest doubt that kings should be told only what is agreeable. But sometimes when the opportunity presents itself, disagreeable words but conducive to their good should also be spoken to them (2). The sages²⁹¹ say that it is not even proper to appear before a king without having leave to do so (3). But, as you always seek my advice in matters as to what should be done or not, I shall therefore tell you something to-day uncalled-for and you may accept it if you like (4). Specially friends, who do not desire to see their friends defeated, should proffer them their just and good advice opportunely even if they are not called upon to do so (5). Good and pious people should always speak what is conducive to one’s welfare although it may be disagreeable and unpleasant. This is the way for the acquittance of the debt of affection that the sages recognised in days gone by (6). Disagreeable and untrue words that are transgressions of virtue, are not listened to (by anyone). Agreeable but harmful words should never be spoken in as much as they have been condemned by the sages (7). O foremost of all good listeners, listen to what it is my encumbent duty to speak, and listening to my words that will conduce to your good, act up to them, O knower of all things! (8).
O Slayer of Vala, there is no doubt, O god, that disunion among friendly or affectionate brothers causes delight into the hearts of the enemy (9). O foremost of the celestials, those actions only that are connected with a succession of good, should be undertaken; and others, O best of intelligent beings, should be taken in hand after due deliberation (10). Acts which, if begun, would bring repentance in its train, the learned should not at all begin. This is the policy of the wise and intelligent (11). I do not really descry any very good result of this act (viz.), refusal to give Parijata to Krishna. O lord of the immortals, now listen to the reasons thereof (12). That Hari, who doth pervade the world of causes and the world of consequences, and whom the wise know to be the Supreme Soul beyond the influence of Māyā, the manifestation of whom is this universe, is that unmanifest Self and all other conscious beings, have all drawn their consciousness from that Supreme Being Vishnu (13–14).²⁹² The illustrious goddess Umā is the best and principal part of Prakiti and Vishnu is the source of consciousness to all conscious creation; he pervades the manifest universe, and is identified with all objects of enjoyment (15). Like Umā, Rukshmini and other wives of Krishna are his manifest qualities; and the exchangeable Prakriti, and Vishnu and Rudra are all equally possessed of these qualities (gunas) (16). O foremost of gods, there is not the slightest difference between Rudra and Vishnu; and they are the eternal regulators of all qualified creations (i.e. all created things endowed with one of more of the qualities of Satwa, Rajas, Tama), and are also the primary qualities (17). The all-creating, highly powerful Vishnu, known also as Adhokshaja, that protector of the worlds, is the creator of the world and the god Maheswara is the destroyer (18). Brahmā and the rest of the celestials and the Prajapatis also have been all created afterwards, O lord of the immortals, by the high-souled Mahādeva (19). That inconceivable, infinite, ancient Purusha Vishnu, who is beyond the qualities themselves, has thus been described in the Vedas (20). In days gone by, the illustrious Vishnu was worshipped by Aditi with great austerities; and he then, pleased with Aditi, bestowed a boon on her (21). "I desire to have thee as a son." This your mother Aditi spoke to the god Nārāyana and after having offered him prayers she bowed down to him(22). Thereupon she was told by him "There is no person equal to myself in the universe; I shall therefore be born as thy son in my own parts (23). Thus, O lord of the celestials, that creator of all, the highly powerful Nārāyana, was born as your brother and he is called Upendra (24). Thus out of his own will did that lord of the past, present and future, the eternal god Hari, create himself in the race of the Kasyapa, because it is in his nature to incarnate himself in this wise (25). That lord of the universe, its creator and destroyer, Keshava has manifested himself in Mathurā out of a desire for the well-being of the world (26). O bestower of honor, as just a lump of Palala is pervaded by a lubricating substance, so is the universe itself pervaded by that wondrous powerful Vishnu (27). That Supreme Brahma, the soul of all, the Protector of all, he that transcends all the gunas (manifested primary elements) being induced by his own desire, incarnates himself in the world and thus produces changes in his own self (28). For these reasons Keshava is to be worshipped by all the celestials; that lotus-navelled almighty and the creator of the people is attended with great praise because he upholds the world in the shape of Ananta. He is also called Sacrifice (yajna) by pious reciters of the Vedas (29-30). That Lord assumed a white semblance in the Satya cycle, a red semblance in the Tretā, a yellow semblance in the Dwāpara, and he has now assumed a dark semblance in this Kali cycle (31). This Hari slew Hiranakshya having assumed a divine semblance and this God, out of desire for doing good to the world, upheld the earth when she was sinking into the depth of the waters having assumed the shape of a boar. He slew Hiranyakasipu, in the semblance of the Man-lion (32–33). Assuming the semblance of the Dwarf, Vishnu conquered the world and that auspicious God also bound Vali with serpentine bonds (34). The generous Vishnu, of immeasurable prowess, also usurped for your sake, prosperity that was the common heritage of both the gods and Asuras (both having exerted for its production) (35). Janārddana slays him, whose virtue has waned and it is the vow of that high souled one to kill him who rests on untruth (36). That refuge of the pious, Govinda, who is ever firm in virtue, slew the principal Dānavas, the enemies of the gods, only for the sake of pleasing you (37). That self-contained Being, born as Rāma, slew Rāvana and other Rakshasas like a lion slaying an elephant (38). For the sake of the well-being of the world that lord of the universe, that best of all best beings, still lives in the human world, known by the name of Upendra (39). I have seen Hari wander among the Daityas, wearing matted locks and black deer-skin and bearing a Danda (rod) in his hand, like a raging fire amidst a heap of (dried) grass (40). I have also seen Govinda rid Dānava-ridden world of its Dānavas, for the sake of the well-being of the world (41). O foremost of the gods, Janārddana must take away your Pārijāta tree to Dwarkā. I do not speak untruth (42). You shall not be able to strike Krishna, filled as you are with fraternal affection; nor shall Krishna be able to deal blows on an elder brother like yourself (43). If, O God, you do not like to pay any heed to the words spoken by me, then consult with your other counsellors who are conversant with the rules of polity and are bent on our welfare" (44).
Vaishampāyana said:—O Janamejaya, thus spoken to by Nārada, Mahendra replied to that world-honored sage in the following words (45):—"This sort of greatness, that thou attributest to Krishna, O twice-born sage, I have heard of many and many a time before (46). In as much as Krishna is of the nature described by thee, I shall not give him the Pārijāta tree, bearing fully as I do in mind the duty of the pious and the good (47). O sage, may good betide thee! I am assured as I know that Krishna, endowed as he is with all commendable qualities and mighty, energy will not be angry merely for a trifle (48). The highly powerful gods are always very forgiving in their nature, and are obedient to the words of elderly people who look with the eye of knowledge (49). The high-souled Krishna is the foremost of the virtuous and knows all things; does it therefore befit him to quarrel with his elder brother only for a trivial reason? (50) As Adhokshaja bestowed the boon on my mother, so also it behoveth him now to satisfy the request of her sons who are his elder brothers (51). As Janārddana out of his own will became Upendra i.e., Indra’s younger brother, so also it behoves him now to maintain the honor of his brother Indra (52). Did not that god, in a previous incarnation, accept my priority of birth? And if the slayer of Madhu now desires to be my elder brother, let him be so!" (53) Then having found the slayer of Vala to be determined (so as not to part with the Pārijāta) and having been dismissed by that foremost of the celestials, the virtuous, intelligent, and self-controlled Nārada went to the city protected by that foremost of the Yadus viz., Krishna (54).
²⁹¹ Conversant with the rules of worldly conduct and the essentials of polity.
²⁹² These slokas are rendered freely in consultation with the Bengali translation.