CCXIX. ATTRIBUTES OF HARI…

CCXIX. ATTRIBUTES OF HARI

Vaishampāyana said:—On coming to the beautiful city of Dwarka, that foremost of all sages, Nārada, saw that foremost of beings, that subduer of his foes, Nārāyana (1) comfortably seated with Satyabhāmā in his own mansion, and appearing highly beautiful in consequence of his charming form that transcended all energies (2). He saw the high-souled Keshava of firm vows engrossed in that thought (i.e., of the Pārijāta), and only gratifying the lovely Satyabhāmā with empty words (3). On seeing Nārada, the divine Adhokshaja rose (from his seat) and worshipped him with prescribed ceremonies (4). After Nārada had been comfortably seated, having cast off the fatigue (of the journey) the slayer of Madhu smilingly questioned him on the subject of the Pārijāta tree (5). Thereupon, O Janamejaya, that sage, possessed of ascetic merit, told the younger brother of Indra all his words in full details (6). Having heard all those words from Nārada, Krishna spoke to him thus: "Even to-morrow shall I go to the region of the celestials, O foremost of all virtuous sages" (7). Having spoken this much only Hari entered into the waters of the ocean, accompanied by Nārada; and there in secret he again addressed him thus (8):—"Going to-day to the residence of Mahendra, and offering him my best regards, do thou, O sage, tell that foremost of immortals, the high-souled Indra, these my very words (9). ’O Sakra, O lord I know me determined as regards the fetching down of the Pārijāta here; and if a fight does actually take place, thou shalt not be able to stand before me (even for a moment.)’" (10).

Thus spoken to by Krishna, Nārada once more went to the celestial region and spoke to the lord of the gods all the words of Krishna of immeasurable energy (11). Thereupon that slayer of Vala, Sakra spoke every thing to Vrihaspati; on hearing from him, O delighter of the Karus, Vrihaspati thus spoke (12). "O fie! This nasty affair has originated only because I was absent from the abode of Brahmā. This will create a dissension (13). For what reason, O lord of the universe, hast thou commenced this business, without having previously told me of it? (14) Or, O slayer of Vritra, the world is led to act by fate born out of previous actions; and it is beyond the power of any body to prevent it (15). A hasty commencement of actions is not commendable; and therefore this business, hastily begun as it is, will surely give us dishonor and defeat" (16). Thereupon Mahendra spoke these words to the high-souled Vrihaspati:—"It now behoves you to say what should be done under the present circumstances (17)." Thereupon after reflecting for a while with his countenance cast down, the virtuous-minded Vrihaspati, of liberal understanding, the knower of all things in the past and the future, thus replied to him (18). "Now, try your best to fight Janārddana, with the help of your son (Jayanta). O Sakra, I shall afterwards do what shall be more just and politic" (19). Having thus spoken, Vrihaspati went into the milky ocean, and there he said every thing to the high-souled Kashyapa (20). Having heard that (i.e., the affair of the Pārijāta,) from Vrihaspati, Kashyapa was enraged and thus spoke to him. "That this was sure to have taken place, there was not the slightest doubt (21). He, of hundred Sacrifices, was inflamed with a lustful desire towards the worthy wife of the mighty sage Devasoma; the evil of the course he followed has now undertaken him (22). For the atonement of that sin, I have, O sage, commenced this living in water. But still that heinous sin has now undertaken him (23). O thou of ascetic merit, I, with Aditi, shall go there, mediations and fate favouring, and shall prevent them both (from splitting each other’s blood) (24)." Thereafter the virtuous-souled Vrihaspati thus spoke to the son of Maricha. "If the time comes, thou shalt go in good time" (25). Having said "Very well", Kashyapa dismissed Vrihaspati; thereafter he went to worship the god Rudra, that lord of all beings (26). There the intelligent and illustrious Kashyapa, desirous of obtaining a boon, worshipped, in company with Aditi, the peaceful and high-souled god, having the bull for his emblem (27). Thereafter that son of Marichi, Kashyapa, in order to please the god Ishāna, that preceptor of the universe, began to eulogise him in Vedic as well as in self-composed hymns (28).

Kashyapa said:"—To him whose foot-falls are mighty,²⁹³ who is the nascent cause of the universe, who is the Supreme, who is the creator of the world (potent cause), who is attained only through virtue (Dharma), who is the Lord of grace (i.e., metes out grace to them who worship and adore him), who is Self-controlled and endued with divine energy—I bow down to that illustrious lord of the universe (29). He is the lord of the celestials. He is the destroyer of sin. Through his instrumentality the universe extends, He being the cause nascent and potential. The image of His intelligence, the sacred waters hold.²⁹⁴ I seek refuge with the Supreme ruler of the universe (30). He, who under the semblance of a self-controlled ascetic, slew the uncontrolled who were ignorant of the doctrines of the Vedanta and tried to do away with the friendly qualities, He, whose semblance is delightful, and whose origin is sacred, I seek the protection of that lord of the universe with my (bent) head (31). That great and undisputed Master of the universe, who takes under his benign protection the advanced (i.e., that is morally and religiously) section of worldly beings, He who is the Light of all lights. He, who is identified with the semblance of Brahma known by the designation of Sukrita—is immutable and indomitable; that bestower of boons on those sages who perform penances living upon the juice of the Soma plant and the beams of the moon; may that Being nourish me with his Eternal Energy! (32) He who is demonstrated in the Atharva Veda; He whose heads²⁹⁵ are beautiful, He who is the origin of the beings, who is accomplished, heroic, and destroyer of the Danavas; He who in sacrifices is the sanctified sacrificial burnt offering;—I do seek the refuge of that Divine Being, the Lord of the universe (33). He in whom this illusory universal net is woven; He who is the universe and its soul; He who discovers happiness for his votaries and travels in a vehicle that soars high in the heavens; may that Lord of the universe be ever graciously pleased with me, (or be the source of constant happiness to me) (34). I do bow down to the furious Mahādeva who wanders in our hearts, who is Absolute Intelligence whose branches (the Vedas that have come out of Him) are all beautiful, who is the highly powerful leader of virtue, worshipful, thousand-eyed, distributer of fruits of actions done in a hundred different ways, and who is the creator of the worlds (35). He that is pure (unconsorted) attainable through Yoga, praised in the Vedas, beyond the reach of sin, the cause of destruction, the source of the world’s weal and woe, the Lord of all creation, the upholder of the burden of the universe, the master of the senses, and the resort of the destructive agencies (such as time, &c.,) I do approach, with a bent head, that god whose forehead is beautified with a crescent (36). He who wields the trident, who gives fruition (of acts) soon, who reduces the influence of the evil passions and increases such qualities as quietude, &c., who is identical with such pious acts as sacrifices, &c., who is that quality of religious merit through which sins dwindle away soon, who is the recipient of the fruits of religious merit consequent on deeds performed with sanctity and the principle of goodness, who is the real essence of all, and who has taken the vow (of purity)—I do seek protection from him (37). He who is infinite in energy, who is the upholder of all actions, the Primary Being, who is (unlike other gods) free from sacrificial modes, and is endowed with knowledge—He who is the cause of the commencement of sacrifices by sacrificial priests, the eater of sacrificial Havis; who is the first-born in the universe, and the eldest of creation, and who is like a Brāhmana among the pious—I do seek his refuge (38). He who transcends the Gunas (the elements of creation), who is like Vishnu the son of Prisni, who transcends the illusory creation—and agitates the universe through his beatitude, whose semblance is charming; who is of pure self, who is also—but intelligence, who practises Maya in dealing with the wicked—I bow down to him (39). I bow down to Him who is the Omkara of half syllables of the Yogis who is free from harmful acts and the identity of Virtue, who is firm in vow, and in (handing) the bow, who is the act of throwing, who is heroic, accomplished in bowmanship, beyond the reach of weapons and the Lord of the living creation, and its destroyer (40). He who is without a second (sole matchless) the friend of all, the past and the future, the discoverer of Havi, (sacrificial burnt offerings), in the shape of fire, the destroyer of all passions as lust, &c., the slayer of Rākshasas, who is undivisible, and the divider,—may that illustrious God protect me (41). That one Lord of the worlds, who though one—enters into every thing of the universe, that one who gave the vital breaths (Maruts) their life, breath, (i.e., he who is the life of life), he who, out of his innate harmlessness, is ever attended upon by friendliness and amiability, may that god of good actions lead me to-day to blessings and happiness (42). He, who in the shape of Brahmā, created the Satyaloka together with the essence of goodness, and the entire illusory universe, who is all-cognizant and the knower of Brahma and is endowed with six excellences, whose semblance is numerous, in his different enemy-destroying incarnations, may that god protect me! (43) He who is the revealer of the supersensuous and the sensuous objects, who is increate and self-sufficient, who is entire and undivided who is in contact with the sense-objects, the granter of prosperities, the giver of life, the wearer of deer-skin, who is Supreme Ecstacy, the life of the blowing winds, the receptacle of conception, the creator of happiness—may that Lord bless me accompanied by his two wives (44). He who posseses three eyes, who gives nourishment, who, to inculcate religion to the twice-born ones, accords boons to the sacrificers, He who is the most excellent of the excellent the winner of victory in battles, the Lord, the God of the gods,—I resort to the protection of that Rudra (45). He that is the mouth of the gods in the shape of fire, the destroyer of the evil doers, who is the Soma sacrifice, the annihilator of the tree of Mundane Existence, the witness of all the actions, the source of dissolution of all things,—I seek refuge with that Lord of Beings, Rudra, the knower of the Gunas and their repository (46). He who is prideless, the performer of sacrifices, the beginning, the middle and the end of the worlds, the condition of peace and unification,—he who is sung in the sacrifices prescribed in the Vedas as numerous different gods, and He who is the regulator even of the celestial world, I seek refuge with that Rudra (47). He who is the wearer of the elephant-skin, the performer of vows and observances, who is decorated with a zone, who is easily pleasable, the controller of anger free from sin, ever-existent, and the Supreme Soul, who is immanent in Nature, the wearer of matted locks, I bow, down to that Lord, the adorable of the adorable (48). The god of gods, the holy of holies, the sacrifice of sacrifices, the greatest of the great, He of hundred (infinite) semblances, the Master of all the masters of the senses, (i.e., eye of eyes, ear of ears, &c.,) the ever-praised one, I seek refuge with him. (49). He who is the wonder of all hearts, the Purusha of mysterious appellation, the self-manifest Pranava, who is revealed even in the absence of such revealing agencies as light and the eyes, &c., and He, who is the potent cause of the divine image known as Jiva, I bow down to that god endued with the qualities and the repository of all bliss (50). He who is the producer of the both (matter and mind) but is himself unproduced, (or He from whom matter and mind have been born but who did not produce them, He transcending all causes) who is subtle (inconceivable) and simultaneously the same with and different from all created beings (unified and differentiated) who is self-existent, the place of dissolution of existence, the benign Giver who is sweetness, ecstacy and beatitude, may He protect me (51). He who is near to every body, and revealed to those who are possessed of Sadhana, who is the bestower of such knowledge as ’I am absolute’, to those who reverentially believe in Him, the presiding Deity of the great and the good actions, He who is fulfiller of the desires and the fulfillment of the Six Excellences, may that Lord protect me (52). He who is destroyer of the mental and physical sources of pain, the efficient as well as the material cause, the evolver (of the passions) may that God of gods, that one possessed of Supreme Energy, cut off the cause of pain of me and of the pious, wielding his potent weapons (53). By whom in the days of yore the guileful Danavas who used to give much pain to the gods, were cut with dreadful arrows and eradicated as so many thorns, may that upholder of the water of the universe, that Supreme Lord, protect me! (54)

"The destroyer with whom, when he was desirous of abolishing the portion of the sacrificial offerings of the God, the sacrificer Daksha sought refuge,—may that Lord of sacrifices, the beginning and the end of all things, the destroyer of Daksha’s sacrifice—the all-intelligent one, protect me (55). He that creates and annihilates the world, that mystery of mysteries, that one possessed of primary notions, who although different from all things in the shape of Vishnu is present in the sacrifices and is the principal resort of the Six Excellences, may that God Narayana, protect my son Indra (56). The three conditions of the Gunas, viz., creation, existence, and annihilation, eternally live in him, the principle of Excellence (Sattwa) proceeds from his nature; He is the protector of the protectors of the world, the destroyer of the wicked doers, in the shape of Rudra, the Beginning of the universe and the annihilator of the oppressors of the world (57). He whose very small part is Vishnu of Infinite Forms, He, into whose residence Brahmā and his sons and the Brāhmanas headed by Marichi although born from him, are incapable of entering, may that protector of the pious, together with the goddess Umā be pleased with me (58). He, from whom the elements²⁹⁶ have sprung, who maintains them, and in whom they become merged (in the form of destruction) He, that is the power of retention, the prosperity, and the revelation of mysteries to that high-souled person who devoutly seeks the Supreme Being—surely that God will put an end to all our miseries (59). The whole male creation, of the universe, is identical with the three-eyed God, and the female portion—is the goddess Umā, the holder of all. There does not in the universe exist any one who may be their third. Mahādeva only is the supreme Brahma, and he is the every thing and the lord of every thing" (60)

Thus eulogised the almighty God, of the emblem of the bull, that soul of virtue, revealed Himself to Kashyapa that foremost of the upholders of virtue (61). With a pleased heart, that lord of the gods then thus spoke to Kashyapa:—"O Creator of the worlds (Prajāpati), I know the reason why you are praying to me (62). The high-souled gods Indra and Upendra will both be tranquilized; but the illustrious Janārddana will carry off the Pārijāta tree (63). O Kashyapa! Mahendra was cursed by the sage Devasomā (Goutoma) of high-penance—for having desired connexion with his wife; (this present calamity is the result of that curse) (64). O virtuous one!—Now do you go accompanied by Aditi to the daughter of Daksha, at the residence of Sakra; surely your two sons will be attended with blessings" (65). Having heard those words of the God Hara, that son of the son of the lotus-born one, that incomparable one—the blessed Kashyapa went to the abode of the gods, with a delighted heart and bowed down to that preceptor of celestials Mahādeva (66).

²⁹³ Reference is to the story of the occupation of the three worlds,—the heaven, the earth, and the nether regions by the three feet of Krishna, in his dwarf incarnation-shorn of metaphor, it refers to the doctrine of universal maya inculcated in the Upanishads.

²⁹⁴ The reference is to the text of Sruti.

²⁹⁵ Refers to the five Koshas or "Sheaths" of the self, mentioned in the Upanishadas, vis, the Corporeal (Dehamaya), the Vital (Pranamaya), the Sensorial (Manomaya), the Conceptual (Vijnanmaya), and the Blissful (Anandamaya).

²⁹⁶ These according to the Hindu philosophy are five namely-Earth, water, fire, wind and the sky.

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CCXX. THE FIGHT BETWEEN KRISHNA AND INDRA

Vaishampāyana said:—Here the highly energetic Vishnu, a moment after sun rise, went to the Raivataka mountain, under the pretext of hunting, taking up, O descendant of the Kurus, that foremost of men Satyaki on his car and telling Pradyumna "Follow me" (1–2). On having reached the Raivataka mountain, that divine one thus spoke to Dāruka:—"O Daruka, take charge of my chariot and wait here tending and grooming the horses for this half of the day; O foremost of charioteers, I shall re-enter Dwarkā on this very car" (3-4). Having thus delivered his command, that illustrious and intelligent god, of immeasurable prowess, rode on the back of Garuda, being accompanied by Satyaki (5). O descendant of the Kurus, that slayer of his foes Pradyumna followed Krishna from behind on a separate car capable of coursing on hills (6). Within the twinkle of an eye the intelligent Hari arrived at the pleasure park of the gods, the Nandana forest, with a view to carry away the Pārijāta from there (7). There in the garden of gods, the illustrious Adhokshaja saw hosts of celestial warriors, indomitable, courageous and armed with various weapons (8). That refuge of the pious, the mighty Krishna uprooted the Pārijāta tree and placed it on the back of Garuda even before their eyes (9). Thereupon, O Bhārata, the Pārijāta, having embodied itself, approached (with prayer) Kesava and Garuda, that king of birds (10). The tree Pārijāta was consoled by the high souled Kesava and was told—"Do thou not fear, O tree" (11). Then assuring himself that the tree Pārijāta was securely placed (on the bird’s back), Adhokshaja began to go round that best of strong-holds, the abode of the gods (12). Meanwhile the keepers of the garden of gods, had run to Mahendra and informed him saying—"that the most excellent of trees, the Pārijāta, is being carried away." (13). Thereupon the subduer of Pāka (Indra) came out mounted on Airāvata being followed from behind by Jayanta on a car (14). Then beholding that slayer of his foes Vāsudeva, who had by that time reached the Eastern gate, Indra said—"O slayer of Madhu, what is this going on" (15). Thereupon Kesava, seated on the back of Garuda, saluted Sakra with his head and said:—"I am only taking away this excellent tree for a ceremonious observance of your sister-in-law" (16). Sakra replied saying,—"O lotus-eyed one, thou shouldst not take away this tree, O infallible one, without challenging me to fight (17). O mighty armed Kesava, deal thou the first blow on me; and let thy promise be fulfilled by your hurling the Koumodaki mace at me" (18). Thereupon, O Bhārata, Krishna began to pierce the excellent elephant of the king of the celestials, with sharp arrows fierce like thunder itself (19). Then with excellent arrows of heavenly make, the wielder of the thunder-bolt began to pierce Garuda; and he soon succeeded in cutting off all the arrows of the light-handed Kesava (20). Mādhava cut off all those arrows which the lord of the gods shot; and smiling, the slayer of Vala and Vritra severed those shot by Mādhava (21). Then, O delighter of the Karus, at the sound of Mahendra’s bow and at the twang of the Sranga bow, the inhabitants of heaven swooned away (22). When the fight was thus raging between them the highly powerful Jayanta tried to remove the Pārijāta tree from the back of Garuda (23). Thereupon the slayer of Kansa said to Pradyumna "Prevent him (from taking away the Pārijāta)"; and instantly the highly powerful son of Rukshmini opposed him (firmly) (24). Then Jayanta, seated on his chariot, that foremost of victorious persons, began to pierce with sharp arrows smilingly the son of Rukshmini on all parts of his body (25). The lotus-eyed god Cupid on the other hand, seated on his chariot, pierced the son of Indra, with arrows looking like snakes (26). O delighter of the Karus, then a fierce combat raged between the heroic Jayanta and the son of Rukshmini (27). Then those two mighty heroes, the sons of Upendra and Mahendra, the foremost of the wielders of weapons, used offensive and defensive weapons against each other (28). The gods, the sages, the Siddhas and the Chārnas, all beheld that fierce combat being much struck with wonder (29).

O delighter of the Kurus, meanwhile, a messenger of the gods, named Pravara, of great strength, tried to take away the Pārijāta from the back of Garuda (30). O descendant of the Kurus, this Pravara was the friend of the ruler of the gods; he was accomplished in the use of mighty weapons and able to subdue all his foes; he was incapable of being slain by virtue of a boon obtained from Brahmā (31). Formerly he was a Brāhmana inhabiting the Jamva Island, whence through the merit of religious penances, he attained to heaven, and there O ruler of men, he earned the friendship of the slayer of Vala by virtue of his own powers (32). On beholding him advance, Krishna told Sātyaki;—"O Sātyaki, even from this place do thou oppose Pravara with thy arrows (33). Thou shalt not, O Satyaki, shoot fierce arrows at him and his Brahmanical fickleness should be put up with by all means (34)". Thereafter the mighty-armed Pravara, that foremost of twice born ones, pierced Satyaki who was seated on Garuda with a group of sixty sharp arrows (35). Thereupon, O king, the grandson of Sini, that foremost of warriors, cut off the bow of Pravara with which he was shooting the arrows, and spoke these words to him (36). "Thou art not to be slain being a Brāhmana; go and pursue thy own mode of life; twice-born sages, even if they offend, are incapable of being slain by the Yādavas" (37). O delighter of the Kurus,—Pravara then thus smilingly replied to him—"O foremost of human heroes, thou needst not be forgiving; fight the battle with all thy might (38). I am the disciple of Jamadagni’s son Rama, and my name is Pravara. I enjoy the friendship of the illustrious Sakra (39). The gods here do not desire to join in the fray out of regard for the slayer of Madhu; but O Mādhava, I shall to-day pay off the debt of friendship I owe to Indra, (by slaying his adversary)" (40). Then O king, a fearful battle raged between them, as that foremost of men, the grandson of Sini, and the best of the twice-born one, shot at each other weapons of divine make (41). Then as the battle between those high-souled ones progressed, the sky began to tremble and the mountains were highly agitated (42).

Here on the other hand, neither the son of Krishna was able to overpower that foremost of all wielders of weapons the son of Indra, nor was this latter able to defeat that best of heroes, the illustrious and heroic son of Krishna (43). O best of men, then those two foremost of heroes, each desirous of winning victory over the other, fought on exclaiming—strike, ’hold,’ &c. (44). The powerful son of Sachi then, O king, challenging the son of the wielder of the Srānga bow (Krishna) struck him with a weapon of heavenly make (45). The son of Krishna, then with an arrowy net woven with sharp shafts, stopped the fight of that blazing darts. This appeared wonderful (46). But, O descendant of the Kurus, that blazing weapon, dreadful and destructive of the Dānavas, after a moment’s pause, fell upon the top of the car of the son of Rukshmini (47). The car of the illustrious Pradyumna was burnt down by that weapon but it could not, O ruler of men, consume the son of Rukshmini (48), for O Lord of men, fire, although tremendous, cannot burn another fire. Thereafter the mighty-armed son of Rukshmini extricated himself from the burning chariot (49).

Then the son of Nārāyana, that best of car-warriors, being deprived of his car, stationed himself in the heaven with bow in hand and thus addressed Jayanta (50). "O son of Mahendra,—I am incapable of being slain by the weapon of divine make that thou didst hurl at me and by hundreds of such weapons (51). Try thy best and display to-day all learning and knowledge; but, O son of an immortal, there is none that can overpower me in battle (52). When armed with weapons thou didst come out in thy car, I was a little afraid; but now having seen thy prowess in battle I do not fear thee the least, (53). As thou shalt no longer be able to touch this Pārijāta tree with thy hands, content thyself with its thought in thy mind (54). Of the illusive chariot that thou hast burnt down with the flame of thy weapon, I can create thousands through the virtue of my illusive powers" (55). Thus spoken to the highly powerful Jayanta, with great force, shot a fierce weapon obtained by him through his austere penances (56). Pradyumna opposed that weapon of tremendous force with a net-work of arrows; the son of Indra next shot another four arrows (57). And those weapons, O Bhārata, chocked all the quarters of the heavens; then with another set of five arrows, he completely covered the son of Rukshmini on the sky (58). Arrows like blazing fire and dreadful weapons, all, that the foremost of the immortals showered on Pradyumna, fell from all sides (59). All those weapons and arrows the son of Krishna checked by a group of his own arrows; and he then also pierced Jayanta with other sharp arrows (60). Then the immortals of holy deeds, beholding the firmness and light-handedness of the high-souled Pradyumna, exclaimed out in joy (61). The heroic descendant of Sini also, O Bharata, cut off the bow-string and the finger-protector of Pravara with a sharp arrow (62). The latter then grasped another mighty bow of excellent make, which was given to him by Mahendra and whose twang resembled the sound of thunder (63). Then with that mighty bow, that foremost of twice-born ones, that heroic Pravara began to shoot arrows of diverse sorts, bright and effulgent like rays of the sun (64). He cut off the beautiful bow of the mighty grandson of Sini and pierced him on all parts of his body, with numerous shafts (65). Thereupon, O delighter of the Kurus, the grandson of Sini took up another bow capable of withstanding much force; and that intelligent one then sorely pierced Pravara in that battle (66). They cut off each other’s armours with sharp shafts; and with arrows capable of penetrating to the very heart they mutilated each other’s flesh (67). Then again the heroic Pravara severed, in twain, the bow of Sātyaki with eight whetted shafts and pierced him with three more (68). When Sātyaki thought of taking up another bow, that twice-born one, of great light-handedness, struck him with a mace that could be hurled at the foe (69). Thereupon Sātyaki, with a smile, took up his sword and buckler and that intelligent one did not take up his bow as he was sorely wounded with the bow. But the brave Pravara cut off the sword and buckler shooting a full hundred arrows (70). Thereupon Pradyumna, beholding that delighter of the Yadus, namely Satyaki disarmed, gave him another sword bright like the cloudless sky (71). But Pravara, with a smile, cut off even that sword with a sharp Valla, when it was in the grasp of its owner (72). Thereupon with sharp straight arrows he began to mutilate Sātyaki’s skin; and that twice born one, struck on the breast with a lance, shouted out in joy (73). Then finding him over-powered Pravara approached Garuda on his car with a view to take away the Pārijāta from his back (74) Thereupon Garuda struck him with his wings so vehemently that he, with his car, fell full four miles back and there fainted away (75). O king! Jayanta then hastened to pick up the Brāhmana who was thus hurled back, and taking him up on his car cheered him (76). On the other hand, Pradyaumna consoled and cheered up his uncle the grandson of Sini who was fainting and falling down over and over and embraced him (in order to infuse strength into him) (77). The slayer of Madhu then touched Satyaki with his right hand; and instantly at the touch the latter was free from pain and distress (78). Then Pradyumna and Satyaki—the two foremost of warriors, placed themselves on the right and left side of Pārijāta respectively (in order to protect it) (79).

On the other hand, O Bhārata, the high-souled Mahendra beholding Jayanta and Pravara returning to the fight on the same chariot, smilingly said to them (80):—"Never and under no circumstances go near Garuda, the king of the feathery creation; the son of Vinatā is immensely mighty (81). Do you both place yourselves armed on my left and right side and behold me fight (with Krishna)" (82). Thus spoken to, those two heroes placed themselves on both sides of Sakra and witnessed the fighting between Indra and Janārddana (33).

Indra then pierced Garuda on all parts of his body with arrows and mighty weapons of excellent make, whose sound resembled the rumble of thunder (84). But the highly powerful son of Vinatā, that heroic subduer of his foes, without paying the least heed to those arrows, flew swiftly towards the elephant of Sakra (85). Then those two mighty highly powerful, courageous and indomitable bird and elephant began to fight with tremendous fierceness (86). Emitting loud roars that king of elephants Airāvata then began to wound the enemy of the snakes with his tusks, trunk and head (87). The son of Vinatā, of fierce strength, on the other hand attacked the elephant of Indra, with his sharp claws and strokes of wing (88). Within a moment the fight between the bird and the elephant grew dreadful, so much so as to strike terror into heart of the onlookers, and to cause astonishment to the whole universe (89). Thereafter O Bhārata, Garuda, of mighty strength, struck Airāvata on the head with his fierce claws furnished with fearful talons (90). Afflicted sorely with the wound, O Janamajaya, the elephant fell from the heights of heaven on the top of that best of mountains the Pārijātra that exists on this island of ours (91). But as he fell, the mighty Sakra did not leave her, out of pity, friendliness and of his promise made before (92). The infallible and mighty Krishna, of supreme intelligence, followed him on Garuda carrying the Pārijāta, tree (93). The slayer of Krita was thus born down to the Parijatra mountain.

Then when Airāvata regained strength, the battle between Krishna and Indra once more raged fiercely (94). They shot at each other gem-bedecked arrows resembling snakes in shape and carefully tempered and whetted on stone (95), O king, thereafter the wielder of the bolt of heaven hurled at Garuda, Airāvata’s enemy, his thunder again and again with great noise (96). But that foremost of all beings possessed of prowess, that king of the birds incapable of being slain by any one, patiently endured all those strokes of thunder (97). But each time out of regard for the bolt of heaven and for his brother the heavenly king Sakra, the king of birds plucked a feather from his wing (93). O king, the mountain Pārijatra then sank down under the weight of Garuda, and trembling in all parts it went inside the earth (99). It emitted sweet sound in order to show respect for Krishna and Adokshaja then beheld only a very small part of it above the earth (100). Thereupon forsaking it, he roared into the heaven, on the back of Garuda; and that creator of every thing and the protector of the worlds thereupon thus spoke to Pradyumna (101):—"With the help of my energy do thou, O mighty-armed one, repair to Dwarkā and bring my chariot with Dāruka without delay (102). O bestower of honor, thou shouldst inform Valabhadra and the ruler of the Kukuras, that to-morrow after having defeated Indra, I will return to Dwarkā" (103).

Thereupon saying "So be it" in reply to his father, the virtuous and powerful Pradyumna went to Dwarkā, and spoke to Ugrasena and Valabhadra the words of his father’s (104). Thereafter, O Bhārata, within a hour he came back to the scene of fight riding on Krishna’s car accompanied by Dāruka (105).

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CCXXI. THE FIGHT BETWEEN GARUDA AND AIRAVATA

Vaishampāyana said:—Then Krishna, mounted on his car, went to the Pārijātra mountain where the mighty Lord of the immortals was remaining on the back of the Airāvata (1). Then that foremost of mountains, the Pārijatra, that knew the powers of the high-souled son of Valadeva, on beholding Janārddana approach, entered into the earth, becoming as small as a stone for grinding sandal. O foremost of kings, Keshava was then highly pleased with the mountain (2-3).

O delighter of the Kurus, when Krishna proceeded to renew the fight, Garuda, with Pārijāta on its back, followed him from behind (4). The highly powerful Sātyaki and Pradyumna, those two subduers of their foes, also went there on the back of Garuda in order to protect the Pārijāta tree (5). By that time the sun went down the horizon and night set in. But the battle between Sakra and Keshava commenced anew, O king (6) The highly powerful Krishna, then beholding the elephant Airāvata sorely afflicted with the wounds inflicted on him, thus addressed the king of the celestials (7):—

"O mighty-armed one, the foremost of elephants Airāvata has been sorely wounded by Garuda: night also grows on apace (8). Let us refrain from fighting (now). Do as thou wishest to-morrow morning again." Thereupon the mighty king of the celestials replied to him saying "Let it be so then (9)."

O foremost of kings, the king of the gods Purandara of illustrious soul then, erecting a temporary shade with stones, stopped there near the Puskara for the night (10). Then Brahmā, the mighty sage Kasyapa, Aditi, and other gods and sages came to him there (11). O ruler of men, O descendant of the Kuru dynasty, the Sādhyas, Viswadevas, the Aswini Kumaras, the Adityas, the Rudras, and the Vasus also assembled there (12).

On the other hand, O Bhārata, Nārāyana also remained on that delightful mountain Pārijātra accompanied by his son and Sātyaki (13). The highly effulgent one then bestowed a boon on the mountain Pārijātra that, out of regard for him, O king, had assumed the shape of a grinding stone (14). "O mighty mountain, thou shalt be called Sānapada; and thou shalt be auspicious and holy like the Himalaya Mountain (15). O foremost of mountains, be thou thus great; and abounding in numerous kinds of gems, do thou outvie the celebrated Meru mountain. I shall ever be glad to see thee full of different kinds of precious stones" (16).

Thus having bestowed the boon on that mountain, Keshava, after due salutation to the God having the emblem of the bull, remembered that foremost of rivers, the Ganges (17). O Bhārata, thus remembered by Krishna, the river Vishnupadi (having the feet of Vishnu for its source) came there, and Krishna, having worshipped her, performed his ablutions in her waters (18). Then the Eternal Hari, taking up the water of that sacred river Gangā and leaves of Bilwa, invited therewith the god Rudra, lord of all lords of all things (19). Thereupon the God Mahādeva, accompanied by Umā and attended by their followers, revealed himself there on the Ganga’s water and the Bel leaves (20). Keshava worshipped him with the flowers of the Pārijāta tree and that eloquent speaker then began to eulogise that lord of lords, the creator of all thus (21):—

The auspicious Krishna said:—"O God I thou confinest the beings (of thy creations) in Māyā and destroyest it; because thou manifestest thyself through sound that pervades the universe to beings as soon as they are born—for this reason thou art called Rudra; thou art self manifest, O Lord; I entirely resign myself to thy benign protection. Do thou crown me, devoted to thy devotees, and beloved of thy beloved—with fame (22). As thou art the lord of all creatures both of those who are attached to the followers of life and those that have renounced them—thou art designated Pasupati—(Lord of all creatures). Thou art the performer of all acts. O god of gods! There exists no master of the universe superior to thyself that slayeth foes of the celestial heroes (23). In as much as thou art, O lord, the beginning, the giver of life and the cause of contentment of all the great divine masters, therefore art thou called the God of gods, by the learned and the pious who are conversant with the essential meaning of all the Shastras (24). Because O source of all intelligence, O lord of all manifest creation, the visible world is begotten of thee thou art the self-create, the creator of all creators—the benign bestower of boons and designated Bhava (the source from which any thing is born) (25). O God over all gods, in as much as thou wert coronated by all the defeated gods and Asuras and all other creatures, therefore art thou denominated Maheswara (the highest divinity) the maker of the universe (26). O bestower of boons, O thou of immeasurable prowess, thou art the object of adoration of everybody and therefore, it is that gods, desirous of their own welfare, always worship thee, and for this reason again thou art celebrated by the name Bhagavān that is loved by the pious; and it indicates thy presence in the soul of all creatures (27). O foremost of the lords of the Paradise, O Infinite one! O god, in as much as thou art the cause of production and of the thirteen elements (such as earth, sky, space, sun, fire and the wind, &c., &c.) therefore art thou principally called Tryambaka of immeasurable fame (28). Thou art designated Sarva for thou subduest thy foes and Aprameya for none can overpower thee. Thou art called all-pervading for thou rulest everything by such principles as Raja, &c.; thou art designated Sankara for thou art the source of pleasure; thou art the Lord of sound for the Veda is thy word and Arkāgrateja for thy effulgence is more than that of the sun (29). O Lord of all, as thou dost ever crown them with bliss who are thy devotees and dost instruct even thy foes the Asuras for their good, it is for thy this universal blissful aspect that the pious, conversant with the essence of virtue, call thee the self-manifest Sankara of infinite prowess (30). O Ishvar of immense prowess! In the days of yore the lord of the celestials struck thee on the throat with his thunder; but although capable of retaliating it thou didst, out of affection, suffer thy throat to be rendered blue; for this reason thou art celebrated by the name of the Blue-throated (31). O Somadeva, thou art identical with all the male and female indications amongst the mobile and immobile creation, therefore do the Brāhmanas, conversant with the essence of things, call thee the ever adorable Amvicā, the protectress of the universe and also call thee the source of qualified existence (as opposed to absolute one) (32). Thou art that Mahattatwu which the mysterious force known as Māyā in the Vedas produceth, and that is endowed with conceptual and active energies. Thou art the Yajna of those initiated into those ceremonies, their prime energy, and the great atman of the Yogis; therefore there has not been, does not exist, and will not be, such a being as thyself (33). O God of gods, Myself, Brahmā, Kapila, Antadeva, and the illustrious sons of Brahmā have all been produced by thy parts; and thou art the lord of all, the essential cause of all and the only absolute One that deservest homage" (34).

Thus eulogised the god Mahādeva, having the bull for his emblem, extended his right arm and thus spoke to Nārāyana (35):—"O best of gods, thou shalt obtain the things desired by thee; thou shalt carry away the Pārijāta tree; and thy mind shall not feel the least pain (of disappointment) (36). O powerful Krishna, do thou compose thyself remembering the austerities thou didst practise on the Maināka mountain and the boon I bestowed on thee on that occasion (37). ’Thou shalt be incapable of being slain’, ’Thou shalt be invincible,’ and ’Thou shalt be ever more indomitable than myself’—these and such words which I spoke to thee then-shall be so and not otherwise (i.e. they shall be true to the letter) (38). Moreover, O foremost and virtuous among the gods—he, that will pray to me with this hymn of praise composed by thee, shall attain the highest virtue and victory ever his foes in battle and homage of the highest kind (39). O sinless one, O lord of the gods, worshipped here by thyself, I shall be called Villodakesara and fulfill the desire of all that will approach me (40). O Keshava, O Janārddana, whatsoever learned and worshipful devotee will pass three nights here, observing fast, shall attain to such regions as he may desire (41). Here also shall the Ganges (sacred river) be called Avindhyā; and ablutions, performed in its water after due recitation of Mantras, will be equally meritorious with those performed in the Ganges itself (42). O mighty Janārddana, on the summit of this mountain, within the caves underneath the ground there is a stronghold of the Dānavas called Satpura. Hidden inside that fastness live mighty Dānavas of wicked soul—who are so many thorns in the ways of the gods and in the universe (43-44). O sinless one, through the virtue of a boon bestowed on them by Brahmā, they are, O God, incapable of being slain by the celestials; therefore do thou, O Keshava, slay them, disguised as thou art now in a human semblance" (43).

Having thus spoken and after embracing Vāsudeva, O ruler of men, the god Mahādeva disappeared on the spot (46). Thus after Mahadeva’s departure, and on the dawn of day, O ruler of men, Govinda, addressing the mountain (Pārijātra) said:—"O foremost of mountains, underneath you live mighty Asuras, incapable of being slain by the gods, by virtue of a boon bestowed on them by Brahmā (48). Although highly powerful they shall not be able to come out when I confine them (within the Earth underneath you); and their avenues thus cut off they shall die in that place (49). O mighty mountain, I shall also be enshrined on you—and O mountain, I shall live on your heights holding in check the dreadful Asuras (50). O foremost of mountains, who ever climbing upon your top shall behold my image there, he shall attain to the merit of giving away a thousand cows (51). Those, that will every day devoutly worship me constructing an emblem of mine with your stones, shall attain to my condition" (52).

Thus the boon-giving Vishnu favored that master and thenceforward that infallible God is enshrined there (53). And there, O descendant of Kurus, persons of purified souls always worship him having constructed a image with the stone of that mountain, with a view to attain to the Vishnu Loka (54).

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CCXXII. INDRA FIGHTS WITH KRISHNA

Vaishampāyana said:—Having saluted then the Lord of Vilwa and water, Krishna, the high-minded slayer of Madhu, went away on his own car; and seated thereon he invited the king of gods accompanied by the celestials near Pushkara (1-2).

Thereupon the effulgent Sakra, the granter of all desires unto the pious and Jayanta got upon cars drawn by most excellent horses (3). O descendant of Kurus, then under the influence of destiny there took place an encounter between those two celestials mounted on their cars on account of the Pārijāta. With straight-coursing arrows Vishnu, the represser of enemies’ army, struck the soldiers of the king of gods. Although capable however, O lord, Indra did not strike Upendra in battle nor the latter the former (4–6). O king, with ten sharpened arrows Janārddana struck each of the horses of the king of gods: Vāsava too, the foremost of the celestials, with dreadful shafts shot off the bow, covered Shaiyya and other horses (7-8). With a thousand of arrows Krishna covered the elephant (of Indra) and the highly powerful slayer of Bali covered Garuda too (9). O descendant of Bharata, while in this way, seated on their cars the high-souled Nārāyana, dreadful unto his enemies and the king of gods fought with each another, the earth shook like a boat sunk in water and the quarters were fully enshrouded with lustre (10-11). Mountains shook, hundreds of trees were uprooted and pious mortals fell down on earth (12). O king, hundreds of hurricane blew there. And while that battle raged on, the course of the rivers was changed in an opposite direction, the wind blew wild, fire-brands, shorn of lustre, fell down and creatures repeatedly lost their consciousness at the rattle of the car-wheels. What more, O king, fire was lighted even in the water and planets fought with planets in the sky (13–15). And hundreds of stars fell down on earth from the sky. Elephants of the quarters and those ranging on earth began to quiver (16). The welkin was covered with cranes emitting loud cries, pouring down dreadful blood and ash-coloured like asses (17). O foremost of kings, beholding those two heroic gods engaged in fighting with each other the earth, heaven and sky as if disappeared from view (18). At that time for the behoof of the world the ascetics began to recite Mantras and the Brāhmanas speedily engaged in carrying on meditations (19).

Thereupon the highly powerful Brahmā said to Kashyapa:—"O you of firms vows, go with your wife Aditi and prevent your two sons" (20). Saying "So be it" to the lotus-sprung deity the ascetic speedily went out on his car to that foremost of men (21). Beholding Kashyapa with Aditi in the battle-field those two heroic and highly powerful slayers of their enemies, ever engaged in the welfare of all beings and well-read in the tenets of religions, got down from their cars, and leaving off their arms, saluted the feet of their parents (22–23). Then holding them both by the hands Aditi said:—"Born of the same parents you are trying to slay each other as if you are not brothers. Let pass what has happened. If you think that you should obey the words of your mother and those of your patriarchal father, then lay down your arms and hear what I say." Saying "So be it" those two highly powerful celestials, conversing with each other, went to the bank of the river Jānhavi (24–27).

Sakra said:—"O Krishna, thou art the Lord Creator of the universe and I have been placed by thee in my kingdom. Having thyself established me here why dost thou disregard me? O thou of lotus eyes, having accepted me as thy elder brother why dost thou wish to destroy me?" (28–29)

O king, having bathed in the water of the river Jānhavi they both returned to the high-souled Kashyapa of firm vows and Aditi (30). The ascetics designate that place as the union ground of dear ones where those two lotus-eyed brothers were united with their parents (31). O descendant of Kurus, after Krishna had promised safety unto Indra in the very presence of the pious celestials who were assembled there, they all, shining in their respective beautiful forms, repaired to the celestial region on their own cars (32–33). O king, seated on one car Kashyapa, Aditi, Indra and Upendra set out for the celestial region (34), O descendant of Kuru, after those pious gods had come to Sakra, endued with all qualities and taken their seats, Sachi, ever fond of virtue, adored the high souled Kashyapa along with his wife, ever engaged in the well-being of all creatures (35-36). Thereupon after the night had elapsed Aditi, conversant with the principles of religion, said to Hari ever encompassing good unto creatures (37). "O Upendra! take this Pārijāta, go to Dwarkā and perform the auspicious festival so longed for by your wife. But, O foremost of men, when that ceremony will be over, you are to bring back this tree and place it as before in the garden of Nandana" (38–39).

Hearing this Krishna said to the illustrious mother of the gods "So be it." The high-souled Nārada too gave consent to it (40). Thereupon having saluted his mother, father and Mahendra with Sachi Janārddana expressed his desire of going to Dwārakā (41). The pious daughter of Puloma handed over to Krishna many lovely ornaments for his wives (42). For the sixteen thousand wives of Mādhava the high-minded daughter of Puloma gave diverse celestial jewels and raiments of various colours. Having accepted all those presents and been honored by the pious rangers of the sky the highly energetic and effulgent Keshava set out with Pradyumna and Sātyaki for Dwārakā and arrived at the mount Raivataka. Having planted there the foremost of trees Pārijāta Mādhava despatched Sātyaki to Dwārakā consisting of doors (43–46).

Krishna said:—"O large-armed king of Bhaimas, communicate this news to the Bhaimas that I brought here Pārijāta from the abode of Mahendra (47). Even to-day I shall take to Dwarakā this best of trees Pārijāta: let the city be decorated with auspicious marks" (48). O lord, thus accosted Satyaki departed. And having communicated Krishna’s words to the Bhaimas he joined the citizens and the princes headed by Sāmva (49). Thereupon having placed Pārijāta on Garuda’s back and taking him before, Pradyumna, the foremost of car-warriors, entered the charming city of Dwaraka (50). Hari, seated on a car drawn by Shaivya and other horses, and Sātyaki and Pradyumna, seated on another most excellent car, followed him. O king, speaking highly of that deed of Keshava, other members of the Vrishni family set out delightedly on various conveyances (51-52). Hearing from Satyaki of the wonderful feat of Keshava of incomparable energy the Yadu citizens of Anartta were filled with surprise. Now beholding that tree covered with heavenly flowers they could not attain to the consummation of delight though they repeatedly looked at it (53–54). Beholding that unthought-of, most excellent and wonderful tree filled with playful birds, even the decrepitude of the elderly women disappeared. Smelling the fragrance of that tree the blind were gifted with celestial vision and the diseased were shorn of their ailments (55–56). Hearing the notes of the birds from that tree resembling those of a koel the inhabitants of Anartta were filled with delight and saluted Janārddana (57). Though living at a distance people of that city listened to various sweet songs and music proceeding from that tree (58). At that time every man was favoured with whatever fragrance he wished for proceeding from that Pārijāta tree (59). Having thus entered the charming city of Dwārakā, Keshava, of Yadu’s race, met with Vasudeva, Devaki, his brother Bala, the king of Kukura, and other Yādavas, worthy of respect like unto the immortals (60–61). Having honored them duly the eternal and divine Madhusudana, having Gada as his elder brother, dismissed them all and set out for his own residence. And taking that best of trees Pārijāta he entered into Satyabhāmā’s palace. Seeing it the divine Satyabhāmā was highly pleased; and having adored Upendra she accepted that great tree Pārijāta (62–64).

O descendant of Bharata, according to Vasudeva’s desire that tree used to lessen its proportion. It created great surprise in all. O Janamejaya, it, sometimes assuming a huge proportion, used to cover the whole of Dwarakā, and again it came within the reach of all being of the shape of a thumb. Having thus accomplished her object Satyabhāmā began to collect all materials for the performance of the rite of Punyaka. Krishna collected all that could be had in the insular continent of Jamvu. O descendant of Kuru, thereupon seated with Satya the self-controlled Keshava, for taking the vow, thought of the ascetic Nārada (65–69).

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CCXXIII. SATYA PERFORM THE RITE

Vaishampāyana said:—O descendant of Kuru, as soon as he was thought of by Krishna, that foremost of Munis and speakers, Nārada, having asceticism for his wealth, arrived there (1), O king, having worshipped him duly, the beautiful lord of Sree invited him reverentially to accept the Punyaka ceremonies (2). O descendant of Bharata, thereupon when the appointed hour came, the eternal Vāsudeva, the creator of all creatures, along with the beloved Satyā, delightedly worshipped the great Muni Nārada, who had been well bathed, with scents and garlands and fed him (3–4). Thereupon the lucky damsel, having a put garland of flowers, around Krishna’s neck, bound him to the Pārijāta tree (5). Afterwards obtaining his permission she dedicated Keshava unto Nārada. Then she gave away sessamum seeds illumined with the lustre of jems and jewels, gold mixed with rice and other plants, mountains of gold and a thousand kine (6–7).

Having accepted all those articles the Muni Narada, the foremost of speakers, delightedly said to Keshava:—"O Keshava, given by Satya together with water thou hast become mine. Do thou follow me and do what I say." Hearing it Janārddana said "This is the first stage" and began to follow Nārada who was about to go (8–10). Having thus cut various jokes and saying "do thou wait here, I shall go" that foremost of Munis, always clever in cutting jokes, took away (from Krishna’s neck) the garland of flowers and said: "In order to release thyself do thou give me a Kapilā cow with a calf and the skin of a black antelope full of sessamum seeds and gold. This means of release has been laid down by the god (Siva) having a bull for his emblem" (11—13). O king, Janārddana said "So be it" and offered him the same fee of release. And then smilingly he said to that foremost of Munis Nārada:—"O Nārada, O you conversant with religion, I have been greatly pleased with you. Pray for a desired-for boon and I will grant it" (14–15).

Narada said:—"O thou eternal and great Vishnu, may thou always remain pleased with me and may I, with thy favour, obtain habitation with thee (16). O Vishnu the refuge of the pious, if I am to take birth again may I be born of no woman and be a Brāhmana" (17).

O descendant of Bharata, the Lord Vishnu said "So it will be" and the highly intelligent Muni Nārada too was pleased (18). O Kuru Emperor, Satyabhāmā, the beloved wife of Hari, had invited on the occasion of the Punyaka ceremony, the sixteen thousand wives of the highly powerful Vishnu. And at the termination of the ceremony she distributed amongst them all those celestial raiments and ornaments which Sachi had previously given to Vāsudeva (19–20). Living there, Pārijāta, at the command of Vāsudeva, began to display its own accomplishments. And invited by the high-souled Nārada and Keshava all their friends and relations began to witness the power of Pārijāta (21–22). On the occasion of that great festival the highly powerful Hari had brought there the Pandavas along with Prithā, Draupadi, and Subhadrā. O Kuru king, Shrutasravā, with her son, Bhishmaka with his son and other friends and relations were also brought there (23–24). O king, in this way, the highly energetic Janārddana, along with Pritha’s son Arjuna, began to spend his time happily in the company of the ladies of his seraglio (25). In this way after a year had elapsed the highly powerful Keshava, of incomparable prowess and intelligence, the foremost of immortals and the preserver of all, returned with Pārijāta to the city of the celestials and saluted Sakra, Aditi, and Kashyapa (26-27). After the slayer of Madhu had bowed unto the mother Aditi she said:—"O foremost of immortals, may you both always entertain such a brotherly feeling. O Janārddana, you are to satisfy this desire of mine." Hearing it the intelligent Keshava said to his mother. "It shall be so" (28-29). Thereupon having honored his parents the highly energetic Vāsudeva addressed to the king of gods, the following words suited to the occasion (30). "O king of gods, O giver of honor, I have been commanded by the high-souled Siva, to destroy all the unslayable Dānavas living on earth. From to-day within ten days I will kill all those Asuras. O king of gods, at the time of that battle, Pravara, together with the heroic Jayanta, shall have to wait in the sky for slaying those Dānavas. Of them one is a god in a human form and the other is the son of a god (31–33). Although those Dānavas, proud of the boon conferred on them by Brahmā, are unslayable by the gods, still we will kill them for I am now a man (34)." Then Indra, pleased, said to Krishna "So it will be." And then, O Janamejaya, they embraced each other (35).

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CCXXIV. THE HISTORY OF THE PUNYAKA RITE

Janamejaya said:—O foremost of the twice-born, by the grace of Dwaipāyana you are informed of all things. Relate to me, therefore, the origin of the religious rite of Punyaka (1).

Vaishampāyana said:—O foremost of the pious kings, hear, how, according to the ordinances of Umā, the rite of Punyaka was introduced before amongst mankind (2) O sinless king, after the tree Pārijāta had been carried away from the celestial region by Krishna of unwearied actions, the battle between the gods and demons had commenced and the dreadful slaughter of the Dānavas, of Shatpur, had been brought about the intelligent Muni Nārada went to the city of Dwāravati (3–4). O king, after the goddess-like Jāmvavati, the honorable Satyabhāna, the ascetic daughter of the king of Gāndhāra and numberless other virtuous, chaste and accomplished wives of Keshava had assembled there, Rukshmini, the daughter of Bhishma, asked the foremost of Brāhmanas Nārada, well read in theology, who was there with Krishna. Rukshmini said:—"O Muni, O foremost of speakers and virtuous men, we are greatly stricken with curiosity to listen to an account of the origin of pious rites, the rules regulating their performance, fruits, time and gifts connected with them. Kindly remove it by describing them in detail (5-9)."

Narada said:—O sinless lady Vaidharbi, cognizant of religious rites, hear how Umā described the regulations of the Punyaka rite in the days of yore (10). O goddess, on one occasion, the goddess Umā, of pure vows, performed the religious rite of Punyaka; and at the termination of the ceremony she invited all her friends. Aditi and other daughters of Daksha of indomitable energy, Pulomā’s daughter Sachi, renowned in the world for her devotion to her husband, the great Sati, Soma’s beloved spouse Rohini, Purvaphalguni, Revati, Shatabhisā and Maghā had all come there before and had been worshipping the great goddess Umā (11–14). The worshipful presiding goddesses of the charming rivers Gangā, Saraswati, Vena, Godā, Vaitarani, Gandaki and others, the auspicious and chaste lady Lopamudrā and others who, all, by virtue of their own prowess, have been upholding the universe, the auspicious daughters of the mountains, the daughters of the fire, of firm vows, Shāhā, the wife of the Regent of fire, the illustrious goddess Sāvitri, Hriddhi, the beloved wife of Kuvera, the queen of the lord of waters, the wife of the Regent of departed manes, the wives of Vasus, the ascetic and vow-observing Hri, Shree, Dhriti, Kirti, Ashā, Medhā, Priti, Mati, Khyāti, Sannati and other chaste ladies, ever engaged in the well-being of creatures, (were all present there) O highly youthful lady. At the termination of the ceremony Amvikā, with mountains of various corns and jewels, cloths of various colours and most excellent ornaments, honored them all (15-21). Having accepted the offerings of the goddess those chaste ascetic ladies took their seats and engaged in conversation on different topics (22). O thou having thy husband as thy god, when the subject of the Punyaka rite was cropped up in the course of their conversation the goddess spoke many things about it and of the regulations regarding its performance (23).

Thereupon with the consent of that assembly of chaste ladies Arundhati, the daughter of Soma, addressed the goddess Umā about the most important regulation regarding the Punyaka rite (24). O Vaidarbhi, to please them all, the goddess Umā, compassing the well-being of all creatures, gave them an account of religious rites in my presence (25). O fair one, at that time Umā made over the mountain of jewels to me; and I too, having accepted that present, dedicated it to the service of the Brāhmanas (26). O auspicious lady, listen, with all these (ladies), to what I saw about the Punyaka rites and what Umā said to the chaste Arundhati. I shall relate it in full from the very beginning (27-28).

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CCXXV. PUNYAKA DESCRIBED BY UMA

Uma said:—O you of pure smiles, when by the grace of my lord I became omniscient I came to know of the sacred regulations of all the religious rites (1). O Arundhati, although the regulation of sacred rites exists eternally I however came to know of it through the favour of Mahādeva (2). O you blameless lady, by the command of my husband, the divine and intelligent Bhava, I performed the religions rites (3). In the Puranas the religious rites have been sanctioned for them who desire to practise chastity and holy rites. O pious Arundhati, gifts, fastings and performance of good and religious works are fruitless for unchaste women (4-5). Religious rites are contaminated by the sin of sexual intercourse. Thereupon those, who deceive their husbands or hold a sinful intercourse, do not attain to the fruits of sacred rites; on the other hand they go to hell (6). Those good-natured and chaste damsels, having husband for their God, are upholding the universe, who do not know any other man but their lord, who cherish whole-minded devotion for virtue and who follow the way of a chaste woman as their only refuge (7). Those, who do not commit sin even by speech, who are pure, intelligent, sweet-speeched and always perform pious rites, are preserving the world (8). A wife, under no circumstances, should relinquish her husband even if he be poor, diseased or outcasted. Such is the eternal virtue (9). A wife can save herself and her husband even if he be devoid of accomplishments, if he perpetrates wrong deeds and be outcasted (10). In the Vedas the sages have laid down purificatory rites for women who commit sin by words. But there is no penance (laid down) for them who commit sin by sexual intercourse; consider them as fallen for ever (11). O blessed lady, the woman, who wishes to wend the ways of the pious, should perform rites and fasts according to the desire of her husband (12). By a promiscuous intercourse a woman is born in a degraded birth. And she does not attain to a better life even within a thousand births (13). If accidently an unchaste woman is born as a woman she is born as a Chandāla, becomes highly wicked and lives on a dog’s flesh (14). O you having asceticism for your wealth, the sages have designated the husband as the God of women. She is a pious and chaste woman with whom her husband is pleased (15). There is no sacred region for those women whose fall has been brought about by curiosity. O gentle lady, those women, whose minds are devoted to and fixed on their husbands, and who do not disregard them even by their words, actions and mind, attain to the fruits of religious rites. Such has been laid down by those who are engaged in religious ceremonies (16–17). O beautiful lady, listen you all to the regulations of religious rites intended for the celestial region which I have witnessed by virtue of my asceticism (18).

O you of firm vows, having risen up early in the morning and bathed, a chaste woman, desirous of performing a penance or fasting, should salute the feet of her father-in-law and mother-in-law and then communicate it to her husband. Then taking Kusa grass and a copper vessel she should first sprinkle the right horn of a cow with water. And then with this water she should sprinkle first the head of her husband who had controlled himself and performed ablutions. She should then pour it on her own head. In the code of ordinances this practice is called bathing at all the holy shrines (19–22). O great Arundhati, while performing a Vrata or a fast both the husband and wife should bathe in this way (23). By Hara’s energy and by virtue of my asceticism I have seen it myself. While performing a religious ceremony one should herself wash her feet; and using an arrow, sleeping and sitting are forbidden. While fasting or performing a Vrata, a woman should not shed tears, quarrel or be angry or else she would be immediately fallen (24–25). O you born of the Moon, on the occasion of a Vrata or a fast, a woman should use a white cloth and a white under-vest. She should use shoes made of reeds and such-like grasses. She should avoid collyrium, perfumeries and flowers. Without rubbing her teeth with a piece of wood and washing her head she should perform all the purificatory rites with earth. With Vilwa and Amlaki mixed with water and free from earth she should wash her head. She should rub oil on her head, feet and body. While fasting or performing a Vrata one should always avoid conveyances drawn by bullocks, camels and asses and should not bathe naked. O auspicious daughter of Soma, it is better to bathe in the water of a river or fountain, not to speak of bathing in the tanks and wells full of water-born plants, which is always regarded greatly. It is not con venient for women, who do not come out publicly, consequently they are allowed to bathe with water from a vessel. In such a procedure the ancient custom is to use new vessels. One, washing her head in this way, attains to the fruits of Tapas (26-35).

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CCXXVI. THE SAME SUBJECT CONTINUED

Uma said:—Thus according to all the prescribed rules a self-controlled and chaste woman should observe the vow either for one year, six months or one month; and afterwards, she must reverentially invite eleven chaste women. O auspicious lady, I have myself observed this sacred rule (1-2). Having taken those chaste ladies from their husbands after paying them the proper return the principal lady should dedicate them along with water to the preceptor. And having taken them back from the preceptor, paying him his fees according to the practices of the country and time she should return them to their husbands (3). Thereupon at the end of the month in the light fort-night after offering adoration she should bring about the termination of the rite (4). In order to accomplish her Vrata, a woman, bent upon performing it, should day and night fast just at the beginning and at the termination (5). Thus when Vrata terminates she should make her husband trim his nails and crop his hairs. And she should also do it herself. Such is laid down in the Sruti (6). Thereafter, O auspicious lady, she should bathe and adorn herself with ornaments and garlands as on the occasion of a wedding (7). Thereupon saluting her husband’s feet either with mind or with words, she, after reciting the following Mantra, should bathe with water in the pot (8). "Water is the procreator of the Rishis and the preserver of the universe. It is born in the celestial region and is called Madanti (in a sacrifice). It is the origin of piety and therefore delightful. It is pure and purifying. Let it therefore, with juice productive of highest good, cover me with blessings (9). This hymn, (offered) to water is heard everywhere. O you of perfectly beautiful limbs, listen now to Mantras sanctioned by the Puranas for women which run as follows (10).

"’May I do good unto my husband, may I not waste money, may I be accomplished, and perform religious rites with my husband and serve him as a slave for a boon. May I not disregard my husband with deeds, mind, or words. And even when enraged may I follow him (11). May I reign supreme over the other wives of my husband, be gifted with a charming beauty, be fortunate, a mother of sons, liberal in distributing food, speak of others’ accomplishments and be free from poverty by every means (12). May my husband be of a beautiful face; may he depend on me, be devoted to me, have his mind fixed on me and follow me. May our attachment be like that of a pair of Chakravāka birds; may not disaffection grow between us and may we be crowned with auspiciousness (13). May I go to the region of those most excellently chaste women, who, having attained to highest culture through devotion to their husbands, have purified the families of their father and husband and who have been upholding the whole universe (14). May the earth, air, water, ether, fire, sky, the soul, nature, the principles of greatness and egoism and the sages, who are my witness, remember my penances and reverential faith (15). May the elemental creation, existing everywhere, who are engaged in the works of creatures, who are born of men and otherwise and are pervaded by the qualities of Satwa, etc., and who have worked out the bodies of creatures, witness my Vrata and reverential faith (16). May the sun and moon, the witness of pious works, Yama, the ten quarters and my mind always bear testimony to my penances and resolution (17)’. From the very beginning of a Vrata all the articles should be inspired every day with the mantra, for such is laid down in the Puranas (18). O auspicious Arundhati, after bathing thus she should present to her husband two pieces of raiment made by her own hand. If by an impediment those two pieces of cloth are not made by her own hand, she should present another fresh white cloth together with thread spun by her own hands (19–20), O youthful lady, afterwards she should feed, as mush as lies in her power, along with her husband, another Brāhmana endued with discriminative knowledge, self-controlled and pure (21). She should also give to the Brāhmana two pieces of cloth, beds, conveyances, corns and a house consisting of servants, male and female (22). She should also, according to her power, give ornaments and diverse sorts of corn especially a mountain of jems mixed with sessamum seeds (23). She should also give elephants, horses, and kine, covered with sheets of diverse colours (24). She should also give salt, butter, treacle, honey, gold, various perfumeries, juice, flowers, silver, copper vessels, all sorts of fruits, raiments, wood, stone, curd, milk, clarified butter, Durva and other articles, which she wishes. With them she should present beautiful idols of Umā and Maheshwara and their likenesses in painting. O chaste lady, all the gifts should be given away according to the husband’s desire and in agreement with his means, country and time, either small or great (25–29). If the husband permits her she should also give away vessels full of sessamum seeds and Kapilā kine with bell-metalled vessels (30). O blameless and lucky damsel, if one gives away the skin of a black antelope together with sessamum and raiments, a mirror, and deer-skin, she attains to all desired-for objects (31), O you of a fair face, if a woman thus performs a Vrata (rite) she becomes the foremost of her sex, lucky, a mother of sons, beautiful, liberal, rich and of lotus-eyes. She also gets a daughter, beautiful and accomplished after her own heart. Those, who make presents in this way, become the foremost of all lucky women, mother of sons, rich and endued with accomplishments (32-34), O Arundhati, because I was the first person to perform this Vrata, it passes, in the world, by the name of Umā-Vrata (35), O blameless lady, this is the best of Vratas that women can perform. And if they make presents according to the ordinances of this Vrata they acquire all desired-for objects (36). O gentle lady, propitiated at the performance of this Vrata the god of gods, Siva, the rider of the bull, selected me as his queenly consort (37). At the termination of the Vrata, women should distribute edibles and other articles procurable in the country and at the time (37). O fair lady, the articles of the Vrata should be distributed amongst the Brāhmanas. And as desired by them, food should be offered accompanied with presents (29). Pāyasa should be given in this Vrata: it gives a separate fruit. However animals should not be sacrificed any how. Such is laid down in the Puranas (40). O auspicious daughter of Soma, the second Vrata, that I am now, describing to you, I had also known of by the favour of Māhadeva (41). The learned hold that a son is the only fruit that women should desire for. Those, who wish to have sons should give away small vessels (42). In the two auspicious months of Jaistha and Ashāda, or either in the former or in the latter one should observe the ordinances mentioned before (43). O fair lady, when the appointed two months or one month will be over one should give away a small vessel filled with Sirbat (44). O you having the effulgence of the moon, she should also, in the same way, distribute clarified butter, curd, milk, honey and jars full of water (45). She should give away small vessels proportionate to the number of sons she desires for to a Brāhmana self-controlled, of firm vows and of ripened knowledge (46). If any woman wishes to have a daughter she will undoubtedly have her if she, out of her own will, presents any article to a Brāhmana (47). O you of pure smiles, sheets and kine or gold are the most becoming presents in it. In this Vrata, according to the regulations regarding the gift of small vessels for sons, a wise and pure woman should give away sacrificial threads (48-49). A woman, observing the rules of Vrata, should make presents to the Brāhmanas for one full year, under the auspicies of the stars (favourable either to the son or to the daughter²⁹⁷) (50). O truthful Arundhati, when one year is complete, she should, with the permission of her husband, make presents of small vessels (51). Having completed the Vrata, in the full moon of the month of Kārtika (October) she should, of her own will, present to a Brāhmana, sacrificial thread and golden thread (52). If a chaste lady, according to her might, gives to a Brāhmana sacrificial thread, small vessels and Dakshinā (money presents) she attains to all desired-for objects (53). So long a woman observes this vow she should not take new rice, fruits or enjoy flowers (54). O you conversant with religious tenets, taking one meal a day, a woman should perform the Punyaka rite; and she should give meals to the Brāhmanas and her husband in the same way. If a woman observes a vow in the way for one full year she becomes, lucky, beautiful, mistress of riches and does never become a widow (55–56). O Arundhati, a woman, who does not take Vārtāku for one full year, never witnesses the destruction of her son; know this for certain. If a woman does not take the meat of a hare or deer she becomes chaste and long-lived. The woman, who seeks the well-being of her husband, should avoid bottle-gourds, potherbs and turmeric. The woman, who after the completion of one year, gives vegetables from the beginning accompanied with money-gifts, will be the foremost of those having sons (57-60). The woman, who from the very beginning washes herself her feet, attains to fame and never suffers anxiety (61). The chaste woman, who avoids taking her food in the night and who takes it only in the day for one full year, becomes lucky and her sons never die. And undoubtedly she rules over the other wives of her husband (62–63). In this way when one year will be complete she should present to an illustrious Brāhmana after her own heart, a most excellent sun of gold. The pious woman, who will thus observe a Vrata, should dedicate to the sun, not declining, flowers, fruits and other edibles (64–65).

"O fair lady, in this way, the chaste woman, who will take her meals after the sunset for full one year, should give to a selected Brāhmana edibles purified by the moon and stars, and the moon, stars and planets made of gold and raiments covered with salt (65–67). O you having the colour of an immortal, by so doing a woman becomes lucky, beautiful and worthy of being looked at by all. And her body will be cool like the moon. The woman, who in the light half of the month of Kartika, offers to the gods untouched water for washing feet with Kusā, and balls of barley with curd, acquires all desired-for objects. The chaste woman, who does not take her food without seeing the sun either on a clear or a cloudy day, has all her objects accomplished. The liberal-minded woman, who according to her might gives gold to a Brāhmana, becomes lucky, beautiful and worthy of of being looked at by all (68-72)".

²⁹⁷ The purport of the sloka is that some stars as Pushya etc., are favourable for having a son and Rohini and others for a daughter. The woman, who wishes to have a son, must give away presents under the auspices of the former; and she, who wishes to have a daughter, must do so under the auspices of the latter. We have rendered the sloka freely to make the sense clear.

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CCXXVII. THE SAME SUBJECT CONTINUED

The goddess continued:—O Arundhati, hear with these ladies, I shall describe the pious rites, by which the body becomes worthy of attaining to most excellent bliss (1). If a chaste woman fasts on the eighth day of the dark-half of the month, or living on roots and fruits if she gives a meal to a Brāhmana, and if she, clad in a white raiment, and observant of pure conduct, adores her preceptor and gods for one year and gives away to the twice-born, according to her might, chowries of the hairs of cows, flags and sweet meats, her hairs become curling and waving and extend up to the waist and she becomes the most favorite of her husband. The chaste woman, who wishes to make her head worthy of the most excellent bliss, should wash it with milk mixed with bel fruit and myrobalan and should drink the urine of a cow and mix the latter with water for washing her head. O fair lady, if one observes these practises on the fourteenth day of the dark-half of a month, she does not become a widow and becomes lucky and freed from diseases. She never suffers from head-diseases (2-8). O you of pure smiles, the woman, who desires to have a beautiful forehead, must spend the first days of the fort-nights, taking her meals once a day. And as long as the year does not run out she should only subsist on milk and food mixed with it. Thereupon, bestowing on a Brāhmana a golden seat she attains to a most beautiful fore-head (9-10). The youthful woman, who seeks beautiful eye-brows, beginning with the second day of a fortnight, must take her meals every alternate day and live upon vegetables. O gentle lady, after the completion of full one year she should give to a Brāhmana ripe fruits, salt and vessels of clarified butter with Dakshina of gold of the weight of a māsha and then make him recite benedictory hymns (11-13). The youthful lady, who desires to have a pair of beautiful ears, should, under the influence of Srāvana, feed on barley. And after the completion of one year she should throw into clarified butter a pair of golden ears and then offer them to a Brāhmana with milk (14-15). The damsel, who desires for a beautiful nose extending straight to the end of fore-head, should fast every alternate day till the season of the growing of flowers and offer water with sessamum. And when the flowers will grow she should cull some and throw them into clarified butter and then give them away (16–17). O you of pure smiles, O you born from ambrosia, the learned and chaste lady, who wishes to have beautiful eyes, should fast every alternate day and live upon milk and curd. Thereupon when one year will be complete, she should throw leaves of lotus and lily upon milk and give them away to a Brāhmana when they will remain afloat. O chaste lady, by this gift she will forsooth have eyes like those of a black antelope (18–20). The pious and chaste lady, who desires to have a pair of charming lips, should, for one year, live upon unsolicited food on the ninth day of a fortnight and drink water from an earthen pot. After the completion of the year she should give away sapphires. If a woman observes this rule she becomes lucky, mother of sons, rich and a mistress of kine and her lips become shining like Nimva fruits (20–23). The fair lady, who wishes to have beautiful teeth, should not take her meals twice on the eight day of a light-half month. O accomplished and pious lady, a chaste woman, completing one year in this way, should throw silver teeth into milk and give them away. O sinless one, observing this rite, a chaste lady will acquire teeth like Tila flowers, good fortune and sons (24–26). O you of a beautiful countenance, the lady, who wishes to have a charming countenance, should bathe when the moon rises in a full-moon night and give to a Brāhmana barley boiled with milk. Thereupon after the completion of one year, placing a moon made of pure silver on a full blown lotus, she should request a Brāhmana to recite benedictory hymns. By such a gift a woman acquires a countenance beautiful like the full-moon (27–29). The woman, who desires to have breast rising like Tāla fruits, should control her speech and feed upon unsolicited food on the tenth day of a fortnight. After the completion of a year she should give away two Vilwa fruits made of gold to a self-controlled Brahmanana with Dakshinā. By this a woman gets rising breast, great fortune and many sons (30–32). The woman, who wishes to have a thin-built belly, should live on one meal for one year and should not take her food with water on the fifth day of a fortnight. After the completion of one year she should, with many gifts, give a beautiful Jali creeper to a self-controlled Brāhmana (32–34). O youthful lady, she, who wishes to have beautiful arms, should live on all sorts of herbs on the twelfth day of every fort-night. And after the completion of one year she should give to a selected Brāhmana one golden lotus and two born in water (35-36). O you of firm vows, she, who wishes to have a spacious waist, should spend the thirteenth day of every fortnight by taking food once unsolicited. O you of a beautiful face, when a year will be complete in this way she should make a model of Brahma’s face with salt and give it away. Afterwards the lady, conversant with religious rites, should give away a figure of his made of gold and free from collyrium and other powders, unbroken jems and crimson coloured raiments. O gentle lady, by doing this, one gets a waist after her heart (37–40). The chaste lady, who wishes to have sweet words, should avoid the use of salt for one year, at least for one month and should give it to a Brāhmana accompanied with money gifts. By this the beautiful lady will have words sweeter than those of Sruti even (41-42). O daughter of Soma, she, who wishes to have legs well-built, should take watery food on every sixth day of a fortnight. O you engaged in Tapas, she should not touch fire or a Brāhman a with her foot; if she does it any time she must adore them. While observing this rite a chaste lady, well-versed in religious ceremonies, should not wash her foot with another. O sinless one, O chaste lady, after the termination of the Vrata, she should place two golden tortoises into clarified butter and give it to a Brāhmana. O beautiful lady, afterwards, keeping two lotuses in a reverse position and mixing them with red articles she should give them away to a Brāhmana (43–47). O pure lady, the chaste lady, who desires to have all beautiful limbs, should observe this Vrata for three nights in the flowery season. In the full moon day of either the month of Ashara, Aswina, Kartika or Māgha she should adore her father and mother as the presiding deity of the day. O honourable lady, the woman, considering her husband as her God, should daily give clarified butter and salt to a Brāhmana during that period. She should clean the house and rub it with clay. O pure and illustrious lady, the damsel, looking upon her husband as her God, should not, during that period, commit sin (even) by her words, eat any sort of herb and offer any sort of unclean food (48–52).

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CCXXVIII. NARADA GIVES A HISTORY OF VRATAS PERFORMED BY OTHER LADIES

Uma said:—The chaste woman, who wishes that her friends and relatives may be accomplished, should fast on every seventh day of a fort-night for one year. After the completion of the year, she should give to a Brāhmana a golden tree accompanied with money gifts. She will then have pious kinsmen (1–2). O pious and foremost of ladies, she, who duly places a lamp before a Karanja tree for one year and a golden one on the day in which the year is complete, becomes the mother of sons, a favourite of her husband by virtue of her beauty and shines over the other wives of her lord like a lamp (3–4). O auspicious lady, the chaste woman who does not cut others to the quick with her harsh words, does not take her food on Wednesday and does not use a harsh word, who always takes food last of all, who is pure in her habits, who serves her father-in-law and mother-in-law, who regards her husband as her god and who is truthful, does not stand in need of the performance of a Vrata or fasting (5-7).

O youthful and chaste lady, if any chaste woman accidently suffers widow-hood she should observe some rites laid down in the Puranas. Hear, I shall describe them. Remembering the virtuous conduct of the pious, a widow should place an earthen image of her husband or a painting of his likeness and should worship it (9). While performing a Vrata or fasting and especially at the time of taking meals a chaste lady should take the permission of that image. The widow, who does not disobey her husband, goes to his region like Shāndili and shines there like the sun (10–11). From to-day the celestial damsels will learn the eternal religious rites that have been laid down in the Puranas (12). The pious-souled Muni Narada will learn the entire code of regulations relating to fast and Vrata as described in the Puranas (13). O most excellent daughter of Soma, in the matter of extending religious rites according to the rules of fast and Vrata as mentioned before the virtuous Aditi, Indrani and yourself will be most celebrated in the band of chaste women. In all the incarnations of the high-souled Vishnu his wives will always be informed of the rules of the eternal Punyaka rite. O chaste lady, what more shall I speak; of all the virtues and especially amongst the duties of women, devotion to husband, absence of wickedness and that of sin even by words are the foremost (14–17).

Narada said:—Thus addressed by the great goddess, beloved of Hara, the ascetic ladies, having Tapas for their wealth, saluted her and went away (18). According to the regulations mentioned before, Aditi, ever observant of religious rites, performed the Umā Vrata. The Vrata, in which she having bound Kashyapa to the Pārijāta tree, gave him to me, is celebrated by the name of Aditi-Vrata. And according to the rules of that Vrata Satyabhāmā has presented her gifts (19–20). Sāvitri too, ever stationed in virtue, observed that. Vrata. At present Satyabhāmā has properly performed this Vrata. It has excelled all others (21). If this Vrata is performed in the evening or at a proper place, worship, recitation of names and prostration bear double the fruit. Celebrating Savitri Vrata and Aditi-Vrata, a chaste lady can save the family of her husband, that of her father and her own self too (22–23). Having performed a rite according to the rules of Uma-Vrata Indra’s queen distributed numberless crimson-coloured raiments and food with fish and meat (24). There is another rule laid down for this Vrata which should be observed on the fourth day. According to it one should fast day and night, and give away a hundred jars. O illustrious lady, having performed that Uma-Vrata the goddess Gangā bathed early in the morning in her own water. O beloved queen of Hari, while performing this Gangā-Vrata in the light-half of the month of Māgha, if one bathes in any other water, it is said to give all desired-for objects (25–27). O beloved wife of Hari, having performed the Ganga-Vrata a woman, cognizant of all religious rites, can save seven generations of both the sides (28). O auspicious lady, while performing this Ganga-Vrata that dissipates sorrows and grants all objects of desire one should give away a thousand jars (29). O beloved queen of Hari, in a country where the dewy season prevails, one can perform the Vrata that Yama’s wife celebrated and which passes by the name of Yama-Vratha (30). O auspicious lady, having bowed unto her husband after bathing, a woman, of pure conduct, while performing this Vrata, should address the following words to the sky:—"As I am, while performing the Vratā Jāmaratha, holding the dew on my back, I may become foremost of those women whose sons survive and of those who are devoted to their husbands. May I rule over the other wives of my husband, may I not see Yama and may live happily for ever with my husband and sons. May I, by virtue of this Vrata, repair to the same region with my husband, become rich, have good raiments, become open-handed, fond of my own people and accomplished" (31–34). Hiving done so she should offer honey to a Brāhmana and make him recite benedictory verses and then feed him with sessamum and pudding (35). O beloved wife of Hari possessing the hue of an immortal, thus the goddesses observed the diverse Vratas described by the great goddess, the wife of Rudra (36). I tell you the truth; by virtue of my ascetic powers you will reap the fruits of auspicious and holy rites, described in the Puranas, which the goddess Umā obtained before (37-38).

Vaishampāyana said:—Thereupon by virtue of the boon conferred by Umā Rukshmini observed, by her celestial vision, all the rules of Vrata and performed it (39). She gave away bulls, jems and food because they yeild greater fruits and grant all desired-for objects in all the forms of Umā-Vrata (40). O Janamejaya, having celebrated this Vrata formerly Jāmavati too made a present of a beautiful jewelled tree. Having performed this Umāvrata Satyā distributed a number of yellow raiments. O descendant of Kuru, having performed this holy rite Shatabhisha acquired the most exalted position amongst the stars (41-44).

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CCXXIX. AN ACCOUNT OF THE CITY OF ASURAS

Janamejaya said:—O disciple of Vyāsa, O you conversant with the tenets of religion, O you having asceticism for your wealth, O Vaishampayana, while giving an account of the carrying away of the Pārijāta tree, you have mentioned Shatpura, the abode of the dreadful Asuras. O foremost of ascetics and Munis, do you describe at present the destruction of those Asuras and Andhakas (1-5).

Vaishampāyana said:—Even after the heroic Tripura had been slain by the energetic Rudra there remained many leading Asuras. There not less than sixty hundred thousands of Asuras, the followers of Tripura, were scorched by the fire of Rudra’s arrows. O foremost of kings, stricken with grief consequent upon the destruction of their kith and kin those heroes, with their face towards the sun and living upon air, carried on penances for a hundred of thousands years and adored Brahmā in the insular continent, Jamvu, a favourite resort of the pious and great saints (5–6). Taking shelter under a fig tree some of them carried on hard austerities; some, under the Kapitha tree and some living in the dens of jackals engaged in hard austerities (7-8). O descendant of Kuru, some of those Asuras, resorting to the root of a fig tree, learnt spiritual science, and carried on Tapas (9). O king, pleased with those penances of theirs, the foremost of the celestials, the Creator Brahmā, the best of the pious, came down there to offer them boons (10). Requested by the lotus-sprung deity, saying "Pray for a boon" they did not pray for any on account of their malice against the Lord Tramvaka (11). When, O descendant of Kuru, they expressed their desire of wrecking vengeance for the destruction of their kinsmen the omniscient Grand-father said:—"The lord Maheswara, with the goddess Umā, is without birth, middle and destruction. He is the creator and destroyer of the whole universe. Who is therefore capable of injuring them? It is an useless task. Renouncing your malice against him do you wish to live happily in the city of the celestials" (12-14).

Thus addressed by Brahmā many wicked-souled Asuras did not yield: but some of them, who knew Bhava’s powers, expressed their willingness. The Grand-father said to the reluctant and wicked Asuras:—"O heroic Asuras, except your vengeance against Rudra do you pray for any other boon" (15-16).

Hearing it they said "O lord, may we become unslayable by all the gods. May we establish six cities under the earth: and they will pass by the name of Satpura. O lord, going to those six cities we will live there happily. O thou having asceticism for thy wealth, beholding Tripura slain we have been greatly stricken with fear. Do thou so arrange that we may have no fear from Rudra by whom all our kinsmen have been slain (17-19)."

The Grand-father said:—O Asuras, if you do not throw obstacles in the way of the Brāhmanas, fond of the pious and wending fair ways you will be unslayable by the gods and Sankara (20). If out out of ignorance you happen to injure the Brāhmanas you will meet with destruction for they are the most excellent refuge of the world (21). If you injure the Brāhmanas you shall have to fear Narayana for the Lord Janārddana encompasses the well-being of all creatures (22).

O king, thereupon dismissed by the Grand-father the Asuras went away. Seated on the white bull along with the goddess Umā accompanied by his followers, the Lord, Himself, the Divine Slayer of Tripura, and the refuge of the pious, appeared before those virtuous Asuras who were his followers and said (23–24):—

"May good betide you, O foremost of Asuras. Casting off enmity, pride and malice you have sought refuge with me. I am therefore ready to grant you a boon. I have been pleased with your actions. Do you repair to the celestial region along with the twice-born ones ever engaged in good works, by whom you have been initiated (25–26). The ascetics, conversant with the knowledge of Brahman, who will even live under this Kapithwa tree, will attain to my region. The hermits, who with ascetic rites will adore me for a month or a fortnight, will attain to the fruit of asceticism carried on for a thousand years. If they worship me for three nights they will attain to the desired-for region. If a man, living in the insular continent of Arka, worships me in this way he will reap two-fold fruits; but a man living in a hostile country will gain nothing. He, who will adore me here as Sweta-Vahana (having a white bull for carrier) will attain me even if his mind is possessed by fear (27-31). The men, who are virtuous, firm in devotion and who worship especially the Munis who live under fig-trees and in the dens of jackals, will attain to their desired-for regions (32-33)".

O great king, having said this the Divine, Swetavāhana, Mahādeva, repaired to Rudraloka along with them. What more, those even, who merely resolve "I shall go to Jamvudwipa, I shall live there," arrive at the region of Rudra (34-35).

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CCXXX. THE ASURAS OBSTRUCTING A YAJNA

Vaishampāyana said:—At that time, O king, in the city of Shatpura on the sacred bank of the good river Avarta, resorted to by the Munis, a Vajasaneyi Brāhmana, by name Brahmadatta, a disciple of Yajnawalka, well-read in the four Vedas and six Angas and endued with morality, was initiated into a Yajna extending over a year (1-3). O kingly discendant of Kuru, as Sakra (the king of gods) protects (their preceptor) Vrihaspati so when that foremost of the twice-born went to Shatpura for carrying on Yajna Vasudeva, with Devaki, repaired there for protecting him, for he was a class friend and preceptor of Anakadundubhi (Vasudeva) (4-5). In that Yajna of Brahmadatta, abounding in profuse food and presents were present Vyasa, Yajnawalka, Sumantu, Jaimini, Dhritimān, Jajali, Devala and other great and leading Munis of firm devotion. And I too had gone there. In that Yajna, by the grace of Vasudeva, the creator of the universe incarnated on earth, the pious Devaki distributed amongst the beggars various articles they wanted proportionate to the wealth of the intelligent Vasudeva. After the commencement of that Yajna, the inhabitants of Shatpura, Nikumbha and other Daityas, proud of their boon, assembled there and said:—"Give us our share in the Yajna. We will drink Soma and Brahmadatta must give us his daughters. We have heard that this great man has many beautiful daughters. So he must send for them and give them over to us (6-11). He should also give us the most valuable jems which he has got in his possession. If he transgresses this order we will not allow him to celebrate this Yajna. This is our order" (12). Hearing this Brahmadatta said to the great Asuras:—"O ye leading Asuras, no portion of sacrificial offerings has been laid down for you in the Vedas. How can I then allow you to drink Soma in this Yajna? If you do not believe my words you may ask these great Munis well-read in the Vedas and their commentaries. The daughters whom I shall give away in marriage I shall confer upon proper bridegrooms following the same Vedas with me; this is my resolution. If you however come to terms I may give you the entire collection of my jewels. If you show your force I will not give that even for Devaki’s son is my supporter" (13-16).

Hearing those words the wicked Dānavas of Shatpura, Nikumbha and others began to scatter the articles of Yajna and carry away his daughters. Beholding the sacrificial articles robbed by the Asuras Anakadundubhi thought of the great Krishna, Balabhadra and Gada. As soon as he was thought of Krishna came to know of every thing and said to Pradyumna:—"Proceed, O my son, and save the maidens by virtue of your illusive powers. O powerful hero, I myself too will soon go to Shatpura with the Yādava army."

Hearing it the intelligent, highly powerful and heroic Pradyumna, ever obedient to his sire, went to Shatpura within a moment and took away the maidens by virtue of his illusive power. Creating their figures by his illusive power the pious son of Rukshmini kept them before the Daityas and said to Devaki "Be not afraid". O king, leaving aside Brahmadatta’s daughter the irrepressible Daityas carried away the illusory maidens and entered their city with satisfaction (17–23).

Thereupon, O king, that great and glorious Yajna was being celebrated according to proper rites. O descendant of Bharata, all the kings, invited by the intelligent Brahmadatta, arrived at the sacrificial ground. Jarāsandha, Shisupala, Dantavakra, the Pandavas, the sons of Dhritarāshtra, the Mālava and Tangana kings, Rukshmi, Ahvriti, Neela, Nārmada, Vinda, Anuvinda, Avantya, Shalya, Shakuni and other heroic, noble and warrior kings encamped near Shatpura (24–28). Seeing this the beautiful Nārada thought:—"At this Yajna all the Kshatryas and Yādavas have assembled. Surely this will lead to a conflict. I shall therefore try to bring it about." Thinking this he repaired to Nikumbha’s house (29–30). He was worshipped there by Nikumbha and other Dānavas. Thereupon taking his seat the pious-souled Rishi said to Nikumbha:—"Having caused a dissension with the Yadavas how are you sitting here at ease? Do you not know that Brahmadatta is the friend of Krishna’s father (31–32)? The five hundred wives of the intelligent Brahmadatta have been brought at the sacrificial ground for satisfying Vasudeva’s son: of them two hundred are of Brāhmana origin, one hundred of Kshatrya origin, one hundred of Vaishya and another hundred of Sudra origin. O King, they had all worshipped the learned and pious Rishi Durvāsā who had conferred on them all a boon saying ’You will all, one by one, get a son and a daughter.’ O heroic Asura, by virtue of this boon and on account of their intercourse with their husband they have all given birth to fair daughters. They are of matchless beauty, tender, ever youthful and chaste. From their body comes out the fragrance of all flowers (33–38). O Daitya, by virtue of the boon of that intelligent Rishi, they know the arts of singing and dancing, the accomplishments of the Apsaras; and they are all well accomplished (39). The sons, in their order, are observant of the duties attached to their respective orders. They are clever in interpreting the the sacred texts and are beautiful (40). O hero, the intelligent Brahmadatta had conferred almost all of those daughters on the leading Bhaimas. And for the remaining hundred whom you have stolen the Yādavas will fight to their very best. Therefore O hero, you invite in proper order the help of other kings (41–42). O Asuras, if you wish to keep in your possession Brahmadatta’s daughters pray for the help of the highly powerful kings, giving them various jewels and treat all the kings who will come here as your guests." Thus addressed by Nārada the Asuras, with great delight, carried out his orders (43–44).

Having obtained various jewels and five hundred devoted maidens the kings divided them duly amongst themselves. Returning in a moment on the other hand the great Nārada prevented the heroic sons of Pandu and so they did not take any share in the distribution. Thereupon the leading kings, delighted, said to the Asuras:—"Formerly the Kshatriyas had been adored many times by celestial heroes like yourselves, capable of coursing in the sky and possessed of all the objects of pleasure. And even now they have been duly honored by you. What will they now give you in return" (45-48)?

Hearing it Nikumbha, the enemy of the celestials, was filled with joy. Describing the greatness and truthfulness of the Kshatriyas he said to them:—"O ye leading kings, we shall have to fight with our enemies to-day. We wish you may help us to the best of your power." O lord, hearing the words of Nikumbha all the sinful Kshatriyas, save the heroic sons of Pandu, who had learnt the truth from Nārada, said "So be it" (41–51).

O king, on the other side, recollecting the words of Mahādeva in his mind, the powerful Krishna set out with his army for Shatpura leaving Ahuka at Dwarakā. Having arrived at Shatpura with that army the Lord Vāsudeva, according to Vasudeva’s orders, encamped at an advantageous site near the sacrificial ground for the well-being of the citizens. Making that encampment difficult of access with bushes the powerful and beautiful Krishna engaged Pradyumna in the work of patrolling (52–56).

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CCXXXI. WAR BETWEEN KRISHNA AND ASURAS

Vaishampāyana said:—Within a moment of the clear sun coming within the range of people’s vision, Baladeva, Krishna and Satyaki delightedly got upon Garuda’s back. Having bathed in the water of the sacred river Avarta, who had obtained a boon from Rudra and who by his words had been made holy like the Ganges, and having put on coats of mail, finger-protectors and armours, those heroes, desirous of fighting, worshipped the god Siva, the lord of bel leaves and water. At that time having placed Pradyumna above in front of the army, the Pandavas in charge of the Yajna and the remaining soldiers at the door of the cave, the Lord Krishna, the giver of honors and the refuge of the pious, thought of Jayanta and Pravara. O descendant of Bharata, they arrived there as soon as they were recollected. The Lord only could see them and they were kept above along with Pradyumna (1-6).

Thereupon at Krishna’s mandate, war-bugles, Jalaja, Muraja and other musical instruments were sounded. O descendant of Bharata, Sāmva and Gada arranged the soldiers in the shape of a Makara. Shārana, Uddhava, Vaitarana of Bhoja’s race, the virtuous Anādhrishti, Viprithu, Prithu, Kritavarmā, Sudangsthra, Vichakshu, the grinder of enemies, the pious Sanatkumar and Chārudeshna began to help Aniruddha and protect the rear of the army (7-10). O thou the glory of thy race, the remaining portion of the Yadava army, consisting of cars, elephants, horses and men, remained in battle-array. Adorned with crowns, head-gears, bracelets and other ornaments and armed with various weapons, the Dānavas too, dreadful in battle, came out of Shatpura, emitting a roar like the muttering of clouds, on asses, elephants, crocodiles, hares, horses, buffaloes, lions and tortoises. Many of their cars were drawn by those animals. O king, as the lord of gods issues out at the head of the celestial host so Nikumbha came out at the head of that Asura army setting up a noise like the muttering of clouds produced by the sound of trumpets, rattle of car wheels, and the blowing of conches (11-16). Sending up again and again shouts of various sorts and leonine roars the highly powerful Dānavas filled the earth and sky with them. O Janamejaya, the soldiers of the Chedi and other kings were bent upon assisting the Asuras with great care. O heroic king, amongst the followers of the Chedi king Shishupāla, the hundred brothers headed by Duryodhana stood there with their cars, making a great rattle and coursing quickly like unto the city of Gandharva. Making up their mind to fight and moving their beautiful bows like unto two palm trees Rukshmi and Ahvati joined them. With a view to fight with the Yadavas and acquire victory the king Bhagadatta, Shalya, Shakuni, Jarāsandha, Trigarta, Virāta, Uttara and the Asuras headed by Nikumbha got themselves ready for the encounter (17–22).

Thereupon when in battle Nikumbha began to assail the dreadful army of the Bhaimas with arrows like serpents, Anādhristhi, the commander-in-chief of the Yadu army, could not bear it. He too, with shafts, adorned with variegated feathers and whetted on stone, began to slay the enemy’s army (23–24). At that time when everything was covered with arrows, Nikumbha, his chariot, standard and horses became invisible. Seeing it the heroic Nikumbha, the fore most of those possessed of illusive powers, was filled with anger. And he, by his illusive powers, startled the Bhaima chief Anādhristhi (25–26). Resorting to his illusive powers, bewildering Anadhristhi and bringing him to the cave named Shatpura the heroic Nikumbha imprisoned him there. And returning again to the battle-field, he, by his illusive powers, took there Kritavarmā, Chārudeshna, Vaitarana of Bhoja’s race, Sanatkumār, Jāmvavati’s son Arksha, Nishatha, Ulmuku and numerous other Yādavas (27–29). O king, when he led the Yadavas to the dreadful cave of Shatpura he so covered himself by his illusive powers that no body could see him. Beholding that fearful onslaught of the Bhaimas the Lord Krishna, Baladeva, Sātyaki, Sāmva, the slayer of inimical heroes, the irrepressible Aniruddha and numerous other Bhaimas, especially Pradyumna, were greatly filled with anger (30-32).

Thereupon, O king, setting string to his Srānga bow and shooting arrows the holder of the Srānga (Krishna) began to move about amongst the Dānavas as the god of fire ranges on grass (33). Seeing him, taking up thousands of Sataghnis, Parighas, fiery lances, burning axes, dreadful rocks, and huge stones and throwing up infuriated elephants, cars and horses the Danavas ran towards the effulgent god as the locusts, drawn by the noose of Death, run towards the burning fire. However, O hero, Narayana-fire consumed all those things. And smiling the highly effulgent Yadu chief, the slayer of his enemies and the benefactor of the world, baffled them all with the fire of his arrows. And as a bull suffers the downpour of rain in the autumn so he bore the shower of their arrows. In this way, when the battle continued for some time the Asuras could not withstand the arrows shot off Nārāyan’s bow as a sandy bridge cannot stand showers (34–39). O descendant of Bharata, as the bulls cannot stand before the five-mouthed god Siva with his mouths wide open so the Asuras could not stand before Krishna (40).

O Janamejaya, while thus slain by Nārāyana Krishna the Asuras, stricken with fear, rose up into the sky. O Lord, as soon as they rose up into the sky Jayanta and Pravara killed them all with arrows burning like fire (41–42). At that time the heads of the Asuras, fell down on earth like palm fruits from the tree (43). Like five headed serpents killed by Time the arms of the Daityas dropped on the surface of the earth (44). Having created another dreadful illusory cave for the destruction of the Kshatriyas the heroic and virtuous son of Rukshmini imperceptibly came out by the route by which Gada, Shārana, Shatha, Shāmva and other heroes had entered there. As soon he came out the powerful son of Krishna began to assail Nikumbha, although careful, who was ranging hither and thither in front of the battle-field (45–47). Thereupon, O king, resounding the cave with his leonine shouts he said to the king Duryodhana, Virat, Drupada, Shakuni, Shalya, Neela, Bhishma, Vinda, Anuvinda, Jarāsandha, the kings of Trigarta and Mālava, the highly powerful Vāsālyas, Dhristadyumna and other princes of the Panchala country, conversant with the use of arms, Ahvriti, his uncle Rukshmi, emperor Shishupala, and Bhagadatta:—"O kings, in consideration of your superior position and relationship with me I am not throwing you into this dreadful cave. Even the intelligent, trident-handed God of bel leaves and water has ordered me to throw you all into this cave. I shall exert my best to release the Yādavas who have been imprisoned by the highly powerful Nikumbha resorting to his Shamvari Māyā (48–54)".

Thus addressed the Commander-in-Chief of the kings, Shishupāla struck the Bhaimas, especially Pradyumna, with arrows. Thereupon saluting Siva Rukshmini’s son began to pierce the emperor Shishupāla. In the meantime taking up a thousand of nooses, the foremost of Siva’s ghostly followers Nandi came there and said to the highly powerful and heroic son of Rukshmini. "O descendant of Yadu, Vilwodakeshwara (Siva) has ordered you to do what he had told you in the night. Bind these kings with nooses who have been bribed with jewels for the maidens. To release them also depends on you. O hero, O you of large arms, destroy all the Asuras leaving none behind. And communicate this news to Janārddana (55–60)."

O descendant of Kuru, thereupon binding the king Bhagadatta, Shishupāla, Ahvati, Rukshmi and other kings, like hissing serpents, with the nooses given by Hara Rukshmini’s son, endued with most excellent energy, took them all to the illusory cave. O descendant of Bharata, having kept there his own son Aniruddha as the guard of the cave, Yadu’s descendant Pradyumna took away the elephants, horses and cars of the Kshatriyas and put the remaining commanders and guards in charge of treasury in chain. O lord, thereupon when Krishna’s son was ready to slay the Asuras, he, with the coat of mail on, said to Brahmadatta, the foremost of the twice-born "See, Dhananjaya has undertaken to help you. You have no fear. Celebrate your work with a confident heart. O foremost of the twice-born, when the Pandavas have been engaged as your protectors you need not fear the gods, Asuras or any other beings. The Asuras have not been able to touch your daughters even with their mind; see, by my illusory powers I have kept them in the sacrificial ground (61–68)."

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CCXXXII. DEFEAT OF THE ASURAS: THEY FIGHT AGAIN

Vaishampāyana said:—O emperor Janamejaya, when the kings, with their followers, were imprisoned fear entered into the mind of the Asuras. Completely routed by Krishna, Anarta and other Yadavas, dreadful in fight, the heroes fled away on all sides. Seeing it, the foremost of Dānavas, Nikumbha, filled with anger, said:—"Why do ye, stricken with fear and stupified on account of your ignorance, break your promise and take to your heels? You promised to avenge the destruction of your kinsmen. If you now break your promise and fly away to what region will you all repair (1-4)? You will be able to reap the fruit if you can vanquish your enemies irrepressible in battle. Again if the heroes are slain in a battle-field they live happily in the region of the celestials. If you however fly away whose face will you behold in your house? What will your wives say? Oh fie on you! fie on you! you have not the least shame."

O king, thus addressed, the Asuras, filled with shame, returned with double vigour and again engaged in an encounter with the Yādavas. Dhananjaya, Bhima, Nakula, Sahadeva and Dharma’s son, the king Yudhishthira destroyed all who went to that sacrificial ground where took place the martial festivity, consisting of diverse weapons, of those heroes. Those, who rose up into the sky, were slain by Indra’s son and the foremost of the twice-born Pravara (7–9).

Thereupon, O Janamejaya, in that battle-field there flew a river of blood like a stream filled with water in the rainy season. It took its rise from the mountain Govinda and its water was the blood of the Asuras. The hairs were the mosses and creepers. The wheels were the tortoises and the cars were the whirlpools. It was beautified with rocks of elephants and covered with trees of flags. The cries constituted the noise of the flowing stream—and the foams of blood were the bubbles. The swords were the fishes. And it assailed the heart of the coward (10–12). Beholding all his comrades slain and the enemies increase in power, Nikumbha, by virtue of his own energy, all on a sudden leaped up. O descendant of Bharata, there Jayanta and Pravara, with arrows resembling thunder-bolts, obstructed Nikumbha irrepressible in fight. Desisting and biting his own lips the wicked Nikumbha struck Pravara with his Parigha who fell down on earth. As soon as he fell down Indra’s son held him up and embraced him with his arms. Knowing him alive he at once let him off and ran towards the Asura. Nearing Nikumbha Jayanta struck him with a Nishtringsha and the Daitya too struck him with a Parigha (13–17). In the very next moment Indra’s son wounded Nikumbha’s person with numerous shafts. Thus wounded in that dreadful battle the great Asura thought:—"I shall fight in the battle-field with my enemy Krishna who has killed my kinsmen. Why do I make myself exhausted by fightlng with Indra’s son" (18-19)?

Having resolved thus Nikumbha disappeared from that place and went where the highly powerful Krishna was. Seated on his Airāvata the virtuous destroyer of Bala, Vāsava, had come there with the gods to witness the battle. Beholding his son victorious he was pleased. And extolling their actions repeatedly he embraced him and Pravara who was freed from stupifaction. Beholding Jayanta, dreadful in battle, victorious, celestial trumpets were struck at the command of the king of gods (20–23). On the other side beholding Keshava, dreadful in battle, along with Arjuna near the sacrificial ground, Nikumbha, setting up a leonine shout, attacked, with his Parigha, the king of birds Garuda, Baladeva, Satyaka, Nārāyana, Arjuna, Bhima, Yudhisthira, Sahadeva, Nakula, Vasudeva, Shāmva and Pradyumna. And so fought that quick coursing Daitya by virtue of his illusory powers that none among those heroes, masters of all sorts of weapons, could see him. Not seeing him there Hrishikesha (Krishna) meditated upon Vilwodakeshwara, the lord of goblins (24–28).

As soon as Krishna meditated on Him, they all, by the power of the highly powerful Vilwodakeshwara, could at once see Nikumbha, the foremost of those possessed of illusive powers stationed before them like the summit of the Kailāsa. At that time as if ready to devour all of them that hero was inviting his enemy Krishna the slayer of his kinsmen (29–30). From before Pārtha had set string to his Gāndiva bow. And seeing him for the present he struck his (Nikumbha’s) body repeatedly with Parigha and other arrows (31), O king, as soon as that Parigha, whetted on a stone and other arrows touched his body, they fell down on earth shattered and broken. O descendant of Bharata, seeing the arrows shot off his bow thus baffled Dhananjaya asked Keshava saying;—"What is this, O son of Devaki? My arrows, resembling thunder-bolts, pierce even the mountains. But why are they useless here? I am greatly astonished at this (32-33)."

O descendant of Bharata, thereupon Krishna smilingly replied:—"O son of Kunti, hear, I shall describe in detail how Nikumbha has become so very powerful. Repairing to the province of Uttarakura, this irrepressible enemy of the gods, this great Asura practised hard austerities for one hundred thousand years. Pleased with it when Lord Hara was about to grant him a boon he prayed for three, as that he would not be killed by celestials and demons. The Lord Mahādeva, having the emblem of a bull on his banner, said:—’O great Asura, if you act against me, Vishnu and the Brāhmanas you will even then be slain by Hara only. None else will able to kill you. O Nikumbha, myself and Vishnu are both benefactors of the Brāhmanas and the Vipras are our greatest refuge’. O son of Pandu, this Dānava is that highly powerful Nikumbha. His three bodies, acquired by virtue of the boon, are accordingly invincible by all sorts of weapons (35–40). While carrying away Bhānumati I had destroyed one of his bodies: his other undestructible body lives in Shatpura, and the third, endued with ascetic energy, serves Diti. With his another body he always lives in Shatpura. O hero, I have thus given you a complete account of Nikumbha; now expedite the work of his destruction; the remaining history I shall narrate afterwards (41-43)".

O descendant of Kuru, while the two Krishnas were thus conversing that Asura, invincible in battle, entered into the cave Shatpura mentioned before. Seeing it and searching for him the Divine Slayer of Madhu entered into that dreadful cave of Shatpura. It was lighted up by its own effulgence and the sun and the moon did not pour its rays there. It distributes happiness, misery, heat, and cold. Entering that cave the Divine Janārddana said to the Yādava kings and engaged in an encounter with the dreadful Nikumbha (45–47). The other Yādavas headed by Baladeva and the Pandavas united, with Krishna’s permission, followed him to the cave. Nikumbha began to fight with Krishna. And Rukshmini’s son, according to the desire of his sire, released the friends who had been brought there by the Danava. Released by Rukshmini’s son, they, with a view to kill Nikumbha, delightedly arrived where Janārddana was. Thereupon Krishna again said "O hero, release the kings, subdued by thee." Hearing this the heroic and powerful son of Rukshmini released them all. Then the heroic kings, shorn of prosperity, could not say anything out of shame. Observing silence they only sat down with their faces cast down (48-52).

Govinda was fighting with his dreadful enemy Nikumbha who was trying his very best for victory. O lord, there Krishna was struck by Nikumbha with a Parigha and he was wounded by Krishna with a club (53–54). Thus cut sorely by each other they both lost their consciousness. Seeing the Pandavas and Yadavas aggrieved the Munis, desirous of doing good unto Krishna, began to recite Mantras and adore him with hymns laid down in the Vedas. Thereupon regaining their consciousness the Dānava and Keshava again addressed themselves for fighting. O descendant of Bharata, those two heroes, dreadful in battle, struck each other like two fighting infuriated bulls, or elephants or leopards (55–58).

O king, thereupon an invisible voice said to Krishna: "O thou of great strength, the Lord Vilwodakeshwara has order thee to kill this thorn of the Brāhmanas with thy discus and acquire great virtue and fame" (59–60). Hearing this Hari, the refuge of the pious and the protector of the world, said "So be it." And then saluting Mahādeva he discharged his discus Sudarshana, the destroyer of the Daitya race. That discus, effulgent like the solar disc, discharged off Nārāyana’s hand, sundered Nikumbha’s head adorned with most beautiful ear-rings (61–62). As a peacock falls down on earth from the summit of a mountain, so his head, beautified with ear-rings, dropped down on earth. O king, the powerful Nikumbha, the terror of the world being slain the Lord Vilwodakeshwara was pleased. O slayer of thy enemies, from the sky fell showers of flowers discharged by Indra and the celestial bugles were sounded. The whole world, especially the hermits, attained to an excess of joy. Thereupon the Lord Keshava, having Gada as his elder brother, delightedly conferred upon the Yadavas hundreds of Daitya maidens. And consoling the Kshatriyas repeatedly he gave them precious jewels and diverse raiments. And he gave the Pāndavas six thousand cars with horses. The rider of Garuda who always multiplies cities, gave that city of Shatpura to the Brāhmana Brahmadatta (63–69).

After the termination of Brahmadatta’s Yajna the highly powerful Govinda, the holder of conch, discus and club, dismissed the Kshatriyas and gave a grand party with enough of rice, curry, meat and pudding before the Lord of Bel leaves and water. The self-controlled Lord Hari, fond of wrestling, made the expert wrestlers show their performances before that party and gave them money and clothes. Afterwards saluting Brahmadatta he set out for the city of Dwāravati with his father, mother and the other Yādavas. That hero, worshipped by people on his way, entered the charming city abounding in contented and beautiful people, and the streets of which were decorated with flowers. He, who listens to or reads the account of the conquest of Shatpura by the holder of discus, acquires victory in battle (70-75). By hearing or reading it one, having no son, gets one, a pauper gets riches, a sick man is cured of his diseases, and one bound is released from the fetters. If this story is recited on the occasion of a Punsavana,²⁹⁸ Garbhadhāna²⁹⁹ or a Srāddha it is considered as bringing about complete success. O Janamejaya, the man, who always reads the account of the victory of the high-souled Deity, the foremost of immortals of incomparable strength, is freed from tribulation and proceeds from here to a most excellent region. The Purusha, whose palms and feet are adorned with jems and gold, who is effulgent like the great burning sun, who is the subduer of his enemies, who is the Prime Lord, who lies on the bed of four oceans, who has four Atmans and who has a thousand names, always lives in the best place (76–79).

²⁹⁸ A religious and domestic festival held on the mother’s perceiving the first signs of a living conception.

²⁹⁹ A ceremony performed prior to conception.

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CCXXXIII. THE HISTORY OF THE ASURA ANDHAKA

Janamejaya said:—O foremost of Munis, O Vaishampayana, I have listened to an account of the spoliation of Shatpura. Do you now describe the destruction of Andhaka mentioned by you before. O foremost of speakers, I am also very anxious to hear of an account of Bhānumati’s being carried away and of the destruction of Nikumbha (1-2).

Vaishampāyana said:–In the days of yore when all her sons had been slain by the Divine Lord Vishnu, Diti, with ascetic penances, worshipped Marichi’s son Kashyapa. O descendant of Bharata, pleased with her penances, service, help and beauty the foremost of Munis, Kashyapa, said to her having asceticism for wealth:—"O fair one, O religious lady, I have been pleased with you. Pray for a boon" (3-5).

Diti said:—O lord, O foremost of the pious, the gods have killed my sons and I have none at present. I pray for such a son of incomparable prowess whom the gods will not be able to kill (6).

Kashyapa said:—O goddess, O daughter of Daksha, O you having lotus eyes, I have no influence over Rudra, forsooth your soon will not be killed by any other god save him. Your son shall have to protect himself from Rudra (7-8).

O descendant of Kuru, thereupon the truthful Kashyapa touched, with his fingers, the belly of that goddess. She gave birth to a son having a thousand arms, thousand heads, two thousand legs, and two thousand eyes. O descendant of Bharata, because he used to go about like a blind man, people of that province called him by the name of Andhaka. O Janamejaya, considering himself as above death, that Daitya used to oppress all and carry away by force their jewels. Having carried them away by force the highly proud Andhaka, a terror to all the worlds, compelled the Apsaras to live in his own house. Out of foolishness, that son of Diti, bent upon committing sin, used to steal other’s wives and jewels (9-14).

O descendant of Bharata, once on a time that oppresser of all, with his own followers the Asuras, prepared himself for conquering the three worlds. Hearing it the Lord Sakra said to his father Kashyapa:—"O foremost of Munis, Andhaka is doing all this. O lord, command me what I should do. O Muni, how shall I suffer such oppressions of my younger brother? And how shall I strike the dear son of my step mother? O Sire, if the son of this worshipful mother be killed by me forsooth she will be worked up with anger" (15–18).

Hearing the words of the king of gods the great Muni Kashyapa said:—"May good betide you, O lord of the celestials; I shall prevent him by all means."

Thereupon O descendant of Bharata, Diti and Kashyapa, with great difficulty, desisted Andhaka from conquering the three worlds (19-20). Although thus prevented that wicked-souled one began to oppress the immortals and the other inhabitants of the celestial region by various means (21). The wicked-minded demon uprooted the trees of the forest and spoiled the gardens. O descendant of Bharata, even before the very presence of the gods, that Dānava, elated with the pride of his strength, took away the charioteers and horses of Indra and the celestial elephants, of the quarters. That thorn of the gods used to throw obstacles in the way of those men who wanted to propitiate the gods with Yajnas (22–24). O king, in fear of Andhaka and the obstruction of Yajnas, the sacrificers stopped the performance of sacrifies and the ascetics gave up the practice of bare austerities. At his command the wind blew, the sun gave its rays and the moon appeared and disappeared with stars. In fear of the highly dreadful and wicked Andhaka, elated with the pride of his strength, the cars of the sky-rangers could not freely pass in the welkin (25–27). O hero! O upholder of the Kuru race, thus in fear of the highly terrible Andhaka the world was divorced from Om and Vashatkar³⁰⁰ (28). Once on a time the sinful demon devastated the provinces of Uttarakura, Bhadrāswa, Ketumāl and Jamvudwipa. What more, although capable, the gods, Danavas and other creatures used to show him respect (29–30).

O foremost of the pious, oppressed by Andhaka the Brahmavadins unitedly concerted measures for his destruction. Amongst them the intelligent Vrihaspati said:—"Save Rudra, no body will be able to kill him, for, at the time of conferring the boon the intelligent Kashyapa said to Aditi ’I shall not be able to protect your son against Rudra (31-33).’ We should now find out the means by which the eternal Sarva, the benefactor of all, may be informed of the trouble of all the creatures (34). If the powerful, Divine Lord Bhava, the refuge of the pious, be informed of our object he will surely remove the misery of the world, for to save the pious especially the Brāhmanas from the wicked is the work of Bhava, the god of gods, and the preceptor of the world (35–36). Let us go and seek the help of the best of the twice-born Nārada. He is a friend of Mahadeva, and will point out to us an expedient." Hearing the words of Vrihaspati the ascetics saw Nārada the foremost of the celestial saints in the sky (37-38). Worshipping him duly and welcoming him the gods said:—"O celestial saint, O lord, O pious Rishi, go speedily to Kailāsha and speak to the great god Hara, for the destruction of Andhaka." They said this to Nārada for their own safety. He too said "So be it" (39–40).

After the departure of the Rishis the learned Muni Nārada thought over this matter in his mind and arrived at a conclusion. For seeing the god of gods, Siva, the divine Muni repaired to the garden Mandāra where he always lived (41–42). O descendant of Bharata, having lived in Sulapani’s (Siva’s) charming garden of Mandāra for one night, he, with the permission of Vrishadhwaja, took a well-set garland of Mandara flowers, the best of all sweet-scented articles and another of Santānaka flowers and set out for the city of the celestials. O king, having placed that highly fragrant garland around his neck Nārada went where the wicked-souled Andhaka, proud of his strength, was (43–46). Seeing that garland of Santānaka flowers and smelling its sweet fragrance Andhaka asked him:—"O great Muni, having asceticism for your wealth, where have you got these beautiful flowers which are always carrying such a beautiful scent and colour? They have, by all means, excelled the Santānaka flowers of the celestial region. Where do they grow and who is their owner? O Muni, whom the gods entertain as their guest, if you have respect for me tell me all this" (47-49).

O descendant of Bharata, hearing this that foremost of Munis, Narada, having tapas for his jems, held him by the hand and said:—"O hero, these flowers grow in the charming forest situated on that best of mountains Mandāra. They are the creation of the trident-handed deity (50–51). The ghostly attendants of the great Mahādeva guard that forest. So without his permission no body can enter there. Those goblins put on various dresses, use diverse weapons, are dreadful and unapproachable. On account of their being protected well by Mahādeva they are unslayable by all creatures. In that garden of Mandāra Hara, the soul and protector of all, and followed by goblins, always plays there with the goddess Umā (52–54). O you born in the race of Kashyapa, if one adores Hara, the lord of the three worlds with particular hard austerities he obtains the Mandāra flowers. These trees, beloved of Hara, confer jewels of women, other precious stones and all sorts of desired-for objects (55–56). O you of incomparable prowess, that forest of trees, where no misery prevails, is self effulgent. The sun or the moon does not pour its rays there. O you of great strength, amongst those huge trees some give scents, some water and some various fragrant raiments. They also pour various desired-for edibles and drinks. O sinless hero, know it for certain that in that Mandāra forest no body experiences thirst, hunger or fatigue. What more, even in hundred years cannot be described the virtues, superior to those of the celestial region even, which those trees possess. O foremost of the sons of Diti, he, who lives there even for a day, acquires victory over all superior to that of Mahādeva even. There is no doubt about it. In my opinion that region had been selected before the creation of the world, as the heaven of heaven and happiness of happiness (57-63)".

³⁰⁰ All the religious ceremonies were stopped.

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CCXXXIV. ANDMAKA GOES TO THE MOUNT MANDARA

Vaishampāyana said:—O descendant of Bharata, hearing attentively the words of Nārada the great Asura Andhaka felt a desire for going to the mount Mandara (1). Having gathered other Asuras (around him) the highly energetic and powerful Andhaka, elated with the pride of his strength, arrived at the mount Mandara. It was covered with huge clouds, great herbs and virtuous Siddhas. There lived the great Rishis and it abounded in many elephants, sandal, Aguru and various other trees. It was rendered charming with the songs of the Kinnaras and it danced as if with the blossoming trees blown by the wind. It was filled with the sweet notes of the birds and swans moving about beautifully. It was adorned with the highly powerful buffaloes, the destroyers of the demons and lions white as the rays of the moon. It was filled with hundreds of deer. Arriving there he said to that best of mountains existing there in his own form. (2–8). "You know that by virtue of my father’s boon I am not to be slain by any. The three worlds, consisting of mobile and immobile creation, are under me. O mountain, out of fear, none is able to fight with me. O great hill, I have heard that on your table-land there is a forest of Pārijāta trees, the jewels of them, adorned with flowers conferring all desired-for objects. My mind is filled with curiosity-tell me speedily where that forest is on your table-land. O mountain, if angry you will not be able to do any thing against me: on the other hand if I oppress and trouble you, I do not see any one who will be able to protect you." Thus addressed the mount Mandara disappeared therefrom (9-12).

Thereupon worked up with great anger Andhaka, proud of his boon, set up a terrible leonine shout and said:—"O mountain, although requested by me you have not shown me sufficient honor. Now witness my strength—I will crush you within this very moment." Saying it the powerful Andhaka, elated with the pride of the boon, uprooted, with the help of the Asuras, a summit extending over many yojanas and began to grind it. O hero, for this all the streams of that huge mountain were blockaded. When Rudra came to know of all this he showed him such a special favour, that it appeared in the same beauty abounding in infuriated elephants, deer, various streams and variegated gardens, which it possessed before it was uprooted by Andhaka (13–18).

Thereupon by the power of the Lord, the dreadful summits, uprooted by Andhaka, brought about the destruction of the Asuras themselves (19). O king, the mountain summits crushed those Asuras to death who uprooting them were flying away (20). Those Asuras however, who were sitting at ease on the table-land of the mount Mandara, were not killed thereby. Seeing his soldiers thus crushed down Andhaka set up a terrible leonine shout and said:—"O mountain, there is no need of fighting with you. I invite him who is the owner of the garden situate on your elevation. Let him come forward to fight. What is the use of carrying on the work of destruction remaining in disguise in the battle-field" (21–23).

Thus addressed the Lord Maheswara, desirous of killing him, took up his mace and arrived there riding on his bull (24). The intelligent, three-eyed deity, the lord of goblins came there encircled by ghosts and goblins. At that time when Mahādeva was worked up with anger the entire world shook and the rivers flew in contrary courses with burning water (25–26), O king, by Hara’s energy all the quarters were consumed with fire and the planets began to fight with one another. O descendant of Kuru, at that time all the mountains were moved and the god of rains sent down showers of char-coals accompanied with smoke. And the moon became hot and the sun cool. The Brahmavādins forgot the Vedas. O sinless one, at that time the asses gave birth to cows and the cows to horses. The trees were reduced to ashes and fell down on earth. The bulls began to oppress the kine and the kine began to ride on the bulls. All the quarters were filled with Rakshasas, Yatudhānas and Pishācas. Beholding the universe in such an altered condition the Divine Mahādeva cast off his mace effulgent like fire. O king, that dreadful mace, discharged by Hara, fell on the breast of the Asura Andhaka, the thorn of the pious, and immediately reduced him to ashes (27-33).

When the enemy of the world was slain, the gods and the Munis, having asceticism for their wealth, began to propitiate Shankara (34). Celestials bugles were sounded and showers of flowers fell down. O king, the three worlds were freed from anxiety and enjoyed rest (35). The gods and Gandharvas began to sing and the Apsaras began to dance. The Brāhmanas began to recite the Vedas and perform sacrifices (36). The planets resumed their natural positions and the rivers flew in their proper courses. Fire did not burn in water. All people began to cherish hopes (37). The foremost of mountains Mandara again shone in beauty—adorned with its pristine prosperity and effulgence (38). Having thus benefitted the gods the Lord Hara began to sport with Umā again in the garden of Pārijāta (39).

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CCXXXV. THE YADAVAS SPORT IN THE OCEAN

Janamejaya said:—O Muni, I have thus listened to an account of the necessary destruction of Andhaka, by which the intelligent Mahadeva restored peace in the three worlds. It behoves thee to describe to me why the second body of Nikumbha was destroyed by Krishna, the holder of discus (1-2).

Vaishampāyana said:—O sinless king, you have the greatest reverences for listening to the history of Hari, the highly powerful lord of the universe. I should therefore describe it to you (3). O king, while living in the city of Dwārkā Hari, of incomparable energy, sailed by sea for the sacred shrine of Pindaraka (4). O descendant of Bharata, at that time Ugrasena and Vasudeva remained as the governors of the city. All others followed Nārāyana (5). O king, Baladeva, Janārddana, and the parties of other princes, energetic like the immortals, set out separately (6). O king, thousands of dancing girls accompanied the beautiful Vrishni princes adorned with ornaments (7). O hero, removing the ocean from its own bed the powerful Yadavas had settled those thousands of dancing girls in Dwāravati (8). Those beautiful dancing girls, on account of their accomplishments, became the objects of enjoyment to the princes (9). O lord, thinking that the Yadavas might not suffer from an internal feud for women the intelligent Krishna established this practice amongst the Bhaimas (10). While sporting in the water, the powerful Baladeva, the foremost of Yadus, inebrite with drinking wine and adorned with a garland of wild flowers, was enjoying only with Revati like a Chakravāka bird. Making an enclosure with his own persons Govinda, the creator of all, having eyes black like a cloud, was sporting separately in the ocean with his sixteen thousand wives. O king, at that time, amongst the women of Keshava every one thought:—"I am the most favourite of Keshava: he is sporting only with me" (11-14). All those damsels, having signs of sporting all over their person, were flirting with Govinda (15). Amongst those good women the beautiful damsels of Nārāyana felt conceited by thinking "I alone am the most favourite of Keshava." Krishna’s women, as if with their eyes, were drinking the ambrosia of Keshava’s countenance. All those damsels, whose minds and eyes were fixed only on Keshava, looked more beautiful than before. The Lord Nārāyana, having pleased them all, those women, having their minds and eyes fixed on one man, did not cherish jealousy against one another. As if possessed entirely by Keshava those beautiful women began to shake their heads with pride (116-121). In pursuance of the ways of his universal form the self-controlled Hari began to sport with those women in this way in the pure water of the ocean (22). O hero, at that time at the command of Vāsudeva the water of the ocean was freed from salt and the great ocean began to carry transparent water, possessing all sorts of fragrance (23). The ocean yielded its water to whatever extent the women wanted, either up to their knees, thighs or breast (24). As the rivers pour their watery contents down into the ocean, and as the clouds pour water on the blossoming creepers, so in that watery sport Keshava’s women sprinkled him with water (25). Some of them, having eyes like a deer, held Hari by the neck, and said:—"O Hari, I am being drowned, save me" (26). Some handsome damsels began to row in wooden boats of the shape of herons and serpents (27). Some began to row in Makara-shaped boats and others in boats of various shapes (28). In order to please Janārddana in the water of the ocean some women swam depending on their own breast and some on water jars. (29). Krishna himself, filled with joy, began to sport with Rukshmini. Nārāyana’s wives did what pleased most Keshava, the foremost of immortals (30). There amongst those thin-built damsels, having cloud like eyes and wearing clothes of fine texture some imitated the movements of Vāsudeva. Entering into the minds of those women, Keshava, conversant with the mental desire of all, satisfied whatever they wanted (31–33). Although lord of all self-controlled persons, the powerful, eternal, divine Hrishikesha, according to the exigencies of time, brought himself under the control of his beloved wives (33). Wonder! the damsels regarded Janāddana remaining there in human guise as their becoming husband both as regards birth and accomplishments. In this way those clever women began to seek with devotion and offer sufficient honor to Krishna endued with kindliness and always smiling before speaking (34-35).

In order to sport with the women in water the princes formed a separate party. Those heroes, the mines of accomplishments, were sporting under water (36), O king, the women, proficient in the art of singing and dancing whom the princes had brought there by force, were pleased with their kind behaviour. Seeing the charming acting of those beautiful women, and hearing the music of bugles and their songs the Yadu heroes were greatly pleased (37–38). Thereupon on account of his universal form when Lord Krishna, the master of the world and of immeasurable energy, sent for the most beautiful Apsaras such as Panchachudā, Kouveri and Mahendri, they came with folded hands and saluted him. Consoling them, he said.

Mahadeva said:—"O ye beautiful Apsaras, for satisfying me do you enter here without any anxiety and please the Yādavas as their playing maids. Show them all the accomplishments that you possess in various musical instruments, dancing, singing and other mysterious arts. They are all like my limbs. If you please them therefore you will meet with your well-being." Having accepted that command of Hari’s with lowering heads those Apsaras joined the Yādavas as their playful maids (39–44).

O sinless one, as clouds in the sky are lighted up by a lightning so the water of the ocean was ablaze as soon as they entered there (45). Standing in the water as if on land they played many notes on water as in the celestial region (46). Those women, having expansive eyes, pilfered the minds of the Bhaimas with garlands of celestial fragrance, raiments, sportive smiles, gestures, movements of eyes, anger and service after their own hearts (47–48). Those leading Apsaras repeatedly threw up the inebriete Bhaimas into the sky and brought them down (49). In order to please the Yadavas the powerful Krishna too, with his sixteen thousand wives, began to sport happily in the sky (50). The heroic Bhaimas knew the power of Krishna of immeasurable energy and so they were not surprised at this feat of his; rather they observed perfect gravity (51). O Bhārata, O slayer of enemies, amongst them some, of their own accord, returned to Raivataka, some to their own houses, and some to desired for forests. The water of the ocean, which no one else can drink, was, by the command of the powerful lord of the world Vishnu, converted into a good drink for all (52–53). Holding the damsels, having lotus eyes, by the hand they began to move about freely in the water as on land and dive again into the water (54). Various sorts of edibles and drinks were brought before them as soon they thought of them. In this way, those damsels, wearing garlands of fresh flowers, began to sport with those Yadu princes in that solitary place (55–56).

Thereupon when the evening set in the invincible Vrishnis and Andhakas put on unguents on their persons after bathing and began to sport in house-boats (57). O descendant of Kuru, in all those boats the celestial architect Viswakarmā had made various palaces such as Chaturasra and Swasthika (58). Some of those boats were like the mounts Kailāsha, Mandara and Sumeru. Some of them were like birds and some like deer (59). The rooms, made on those boats, were spread with carpets, lighted with emeralds, Chandrakānta, Suryakānta and other precious jems. Its doors were made of Vaiduryas. In those boats painted with gold there were rooms of the form of a joy Garuda, Krounchy, Suka and elephant (60–61). Those golden boats, guided by boatsmen, beautified greatly the water of the ocean abounding in waves (62). With floating small boats, large boats, and flats the abode of Varuna was beautified (63). Like the sky-ranging cities of the Gandharvas the boats of the Bhaimas began to move about in the ocean (64). O descendant of Bharata, the celestial architect Viswakarmā had made all those boats after the celestial garden Nandana. Garden-halls, trees, tanks, chariots and other works of art were laid out there in imitation of those of the Nandana garden. O hero, what more shall I speak, at the command of Nārayana, in those boats, resembling those of the celestial regions, every thing was constructed after its celestial model (65–67). In the forests that were laid out on the boats of the highly powerful Bhaimas the birds, emitting sweeter notes, were pilfering their minds. The white coels, born in the celestial region, were emitting various notes liked by the Yadavas. Encircled by she-peacocks the peacocks, emitting sweet notes, were dancing on the roofs of the houses beautiful like the rays of the moon (68–70). The flags, hoisted on the boats, were filled with diverse birds—and the bees, sitting on the garlands, were humming. At the mandate of Nārāyana beautiful signs of the season appeared in the sky and the trees were continually showering flowers (71–72). There blew charming and delightful wind, surcharged with filaments of flowers, carrying the coolness of sandal and exciting desire in men (73). O king, at that time by the influence of Vāsudeva, the holder of discus, the Bhaimas enjoyed heat and cold according to their pleasure. None of them experienced, hunger, thirst, exhaustion or sorrow. Thus in their sport in the ocean which was continually enlivened by the sound of trumpets, music and dancing the Bhaimas, protected by Krishna, sported obstructing that vast watery expanse for many a yojanas (74–77). The Divine Architect had constructed the boat of the high-souled Deity Nārāyana in imitation of his dress. O king, all the valuable jewels of the three worlds were brought into the boat of the highly energetic Krishna. O descendant of Bharata, for each of the wives of Krishna, a separate room was made of gold and adorned with pearls and sapphires. Thus adorned with flowers of all seasons and supplied with all sorts of perfumeries the leading Yadus played with the auspicious gods (78–81).

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CCXXXVI. THE SPORT OF THE YADUS CONTINUED

Vaishampāyana said:—Having lost all control over himself and his movements for drinking Kadamvari wine and with his eyes reddened the highly beautiful Bala, of large arms pasted with sandal, began to sport with Revati (1). As the full moon shines in a cloud so clad in raiments black like clouds the divine Rāma, fair like the rays of the moon and with eyes rolling in intoxication, shone there (2). With Kundala on his left ear only and adorned with beautiful lotuses, the smiling Rāma attained to an excess of delight by repeatedly looking at the countenance of his beloved consort adorned with side-long looks (3).

Thereupon at the command of Keshava, the destroyer of Kansa and Nikumbha, the beautiful Apsaras approached the holder of ploughshare prosperous like heaven itself for beholding Revati and Rāma (4). Those beautiful-bodied Apsaras, endued with charming physical frames, saluted Revati and Rāma and began to dance in accompaniment with time. And some of them sang with gestures expressive of every sort of emotion (5). According to the command of Baladeva and the daughter of the Ravata king they began to display various gestures acquired by them as desired by the Yadavas (6). Having dressed themselves after the women of the country of the Yādavas those thin-built and beautiful damsels sang, in their language, songs set to thou sands of tunes (7). O hero, before that assembly they sang various sacred themes conducive to the pleasure of Rāma and Keshava, such as the destruction of Kansa, Pralamva, and Chanura; the story of Janārddana’s being tied to the mortar for which his glory was established by Yashodā and he obtained the name of Damodara; the destruction of Aristha and Dhenuka; his residence in Vraja; the destruction of Putana; his uprooting of the trees Yamala and Arjuna; his creation of wolves in time, the suppression of the wicked king of serpents Kalya by Krishna in the lake; the return of Madhusudana from that lake with lotuses, lilies, conches and Nidhis; the upholding of the mount Govardhana for the benefit of Gokula by Keshava, the source of well-being to the world; how Krishna cured the hump-backed woman, the seller of powdered scents; these accounts of the Lord shorn of birth and imperfections. The Apsaras also described how the Lord, though not a dwarf Himself, assumed the most wretched dwarfish form; how Soubha was slain; how Baladeva held up his ploughshare in all these battles; the destruction of other enemies of the gods; the battle with the proud kings at the time of the wedding of the Gāndhāra princess; the carrying away of Subhdrā; the battle with Vālāhaka and Jamvumāli; and how he carried away all the jewels in the very presence of Sakra after defeating him (7-14). O king, while those beautiful women were singing all these and various other themes pleasant and delightful to Sangkarshana and Adhokshaja, the highly beautiful Balarāma, drunk with Kadamvari wine, began to sing with his wife Revati accompanied with sweet clapping of hands (15-16). Beholding Rāma sing thus, the intelligent, high-souled and highly powerful Madhusudana, in order to please him, began to sing with Satya (17). The greatest hero of the world, Pārtha, who had come there for the sea-voyage, also delightedly joined the beautiful Subhadrā and Krishna in their singing (18). O king, the intelligent Gada, Sārana, Pradyumna, Shāmva, Satyaki and the son of Satyarjit, the greatly powerful Chārudeshna also sang there in a chorus. Rāma’s sons, the greatest of heroes, the princes Nishatha and Ulmukha, the commander, Akrura, Sankha and other leading Bhaimas also sang there (19-20).

At that time, O king, by Krishna’s power the boats increased in size and Janarddana sang to his best along with the leading Bhaimas (21). O heroic prince, when the immortal-like Yadu chiefs sang in this way the whole world was filled with joy and sins were dissipated (23). Thereupon for pleasing Keshava, the slayer of Madhu, Narada, the guest of the celestials, began to sing in such a way amongst the Yadavas that a portion of his matted hairs melted away (23). O prince, composing the songs there and then, that Muni, of immeasurable energy, sang them amongst the Bhaimas again and again with various gestures and motions (24). Thereupon beholding Baladeva, the daughter of the king Revata, Keshava, Pritha’s son, Satyabhānā and Subhadrā, the intelligent Rishi smiled repeatedly (25). Although the wives of Keshava were patient by nature still the intelligent Nārada, ever fond of joking, with his gestures, smiles, motions and with various other means which could excite their laughter, made them laugh (26). As if instructed the Divine Muni Nārada sang various tunes high and low; and for pleasing Krishna he began to laugh aloud and shed tears of joy (27). O Prince, then the youthful damsels, conversant with gestures, gave away, at Krishna’s command, the best jewels of the world, beautiful raiments, garlands made in heaven, Santānaka flowers, pearls and other flowers born in all seasons (28–29).

Thereupon after the termination of the musical soiree the Divine Krishna, holding the great and incomparable Muni Nārada, by the hand, jumped into the ocean with Satyabhāmā and Arjuna (30). Smiling a little the highly beautiful Krishna, of incomparable prowess, said to Sini’s son—"Let us form ourselves into two parties and sport in the water of the ocean with the damsels. In this water of the ocean let Baladeva and Revati with my sons and some of the Bhaimas form one party and let the remaining Bhaimas and Bala’s sons join my party" (31–32).

Afterwards the highly confident Keshava said to the ocean stationed before him with folded hands:—"Ocean, let your water be sweet and shorn of sharks (33). May your bed be adorned with jems and may your banks be worthy of a happy touch by the two feet. And may you, by my power, give all that you know of suited to the taste of mankind (34). May you give every sort of drink liked by people and may gentle fishes, adorned with gold, sapphires and pearls, range in your water (35). May you hold jems, and fragrant, charming and red lotuses and lilies of sweet touch and served by bees (36). May you hold numerous jars and golden vessels, from which the Bhaimas will drink, of Maireya, Mādhvika, and Asava wines (37). O ocean, be thou of cold water fragrant with the scent of flowers. Be thou so very careful that Yādavas with their women may not suffer any inconvenince (38)".

O king, having said this to the ocean Krishna began to sport with Arjuna. Satrajit’s daughter, well-read in hints given by Krishna, sprinkled water on Narada’s body (39). Thereupon Rāma, his body reeling with intoxication, held lustfully, with his own hands, those of Revati and jumped sportively into the water of the ocean (40). Following Rāma the sportive sons of Krishna, with their eyes rolling in intoxication and the other leading Bhaimas, shorn of their unguents, raiments and ornaments, delightedly jumped into the ocean. Nishatha, Ulmuka and other sons of Baladeva with garlands of Santānaka flowers around their neck, clad in variegated raiments, drunk and bent on sporting, as well as the remaining Bhaimas joined Keshava’s party (41-42). The powerful Yadavas, having beautiful marks and pastes on their persons, with watering vessels in their hands, began to sing songs of sweet tunes and beautifully suited for that place (43). Afterwards hundreds of well dressed damsels, fond of music, united with Apsarās living in the celestial region, began to play various notes (44). Those youthful damsels, conversant with playing instruments in the water of the etherial Ganges, and having their minds fully possessed by Cupid, delightedly played on _Jaladaraura_³⁰¹ and sang songs in accompaniment with it (45). At that time the beautiful celestial dancing girls, having eyes like lotus petals and adorned with lotus stalks, assumed the beauty of lotuses blown by the rays of the sun (46). O king, filled with the moon-like faces of those women appearing like hundreds of full moon, either going there of their own accord or under the decree of the Providence, the ocean appeared like the sky adorned with a thousand moons (47). O king, the cloud-like ocean was beautified with lighting like woman. The lord of waters appeared like clouds in the sky dispersed by lightning (48).

Thereupon Nārāyana, who had put beautiful marks on his body, Nārada and other members of his party sprinkled water on Baladeva and his party who had also put on beautiful marks. And the latter also sprinkled water on the former (49). At that time the wives of Krishna and Sangkarshana, out of intoxication caused by Vāruni wine and worked up with music, delightedly threw water upon one another with hands and watering instruments (50). The Bhaimas, possessed by wine, Cupid and self-dignity, with eyes reddened with intoxication, threw water upon one another and in this way assumed harsh attitude before the very presence of the ladies: they did not desist although they sported for a long time (51).

Beholding thus their too much familiar intercourse, Krishna, the holder of discus, thought for a moment and then prevented them. He too, with Pārtha and Nārada, desisted from playing on instruments in the water (52). The Bhaimas, ever affording delight to their beloved women, although they were highly sensitive, at once understood Krishna’s intention as soon as he gave hints and desisted from playing in the water: but the damsels continued dancing (53). After the termination of the dancing party Upendra got upon the shore even while the other Yadavas were in the water. He then gave the best of Munis Nārada becoming unguents and afterwards himself partook of them (54). Then beholding Upendra get out of water the incomparable Bhaimas soon left the water. Then purifying their persons with unguents, they, with the permission of Krishna, retired to the drinking ground (55). Seated there in order according to their age and position those well-known heroes refreshed themselves with diverse edibles and drinks (56). Thereupon the cooks, with great pleasure, brought there cooked meat, vinegar, pomegranates and meat of beasts fried on iron rods (57). Then a young buffalo, well-roasted on a rod, hot, soaked in clarified butter, and mixed with vinegar, Sochal salt and acid, was served (58). Meat of many fat deer roasted according to the process of skillful cooking, and sweetened with vinegar was next brought (59). Legs of beasts, mixed with salt and mustard and fried in clarified butter were also served (60). The incomparable Yādavas, with great pleasure, partook of those dishes with the roots of Arum campanulatum, pomegranates, common citrons, asafaetida, gingerade and other fragrant vegetables. They then drank in beautiful cups (61). Encircled by their beloved damsels they drank various wines such as Maireya, Madhvika and Asava prepared from the meat of birds roasted on a rod with clarified butter, acid juice, salt and sourish articles (62). They also partook of other side dishes, various fragrant salted edibles of white and red colour, curd and preparations of clarified butter (63). O king, Uddhava, Bhoja, and other heroes, who did not drink, delightedly took vegetables, vegetable-curries, cakes, curd and pudding (64). From the drinking vessel named Pālavi, they drank various fragrant drinks, milk and butter with sugar and took various sorts of fruits (65). In this way the heroic Bhaimas were pleased with eating to their fill. Afterwards, they, having their wives as their companions, joined the music again with pleasure, initiated by their consorts (66).

Thereupon when the night set in the Divine Upendra asked all present in the party to go on with the song. Chhālikya of various tunes sung by the gods and Gandharvas (67). O king, then Narada began to play on his Vinā which with six scales and _Ragas_³⁰² brings about the concentration of mind, Krishna began to perform _Hallishaka_³⁰³ accompanied with the music of his flute and Pārtha began to play on his Mridanga:³⁰⁴ other leading Apsaras played on various other instruments. Thereupon after Asārita, the beautiful Rambhā, a clever actress, rose up, played and pleased Rāma and Keshava. Afterwards, O king, Urvashi, having beautiful and expansive eyes, Himā, Mishrakeshi, Tilottamā, Menakā and other celestial actresses rose up in order and pleased Hari with singing and dancing. Having his mind attracted by their charming singing and dancing Vāsudeva pleased them all with presents after their own heart. O prince, those honorable and leading Apsaras, who had been brought there, were honored with betel leaves at the desire of Krishna (68–72). O king, thus the various fragrant fruits and the song Chhālikya, which were brought from the celestial region out of Krishna’s desire and his favour towards mankind, were known only to the intelligent son of Rukshmini. It was he who could use them: and it was he who distributed betel leaves at that time (73–74). The Chhālikya song, conducive to the well-being, nourishment, and prosperity of Nārāyana of glorious deeds, and which was great, auspicious and productive of fame and piety to mankind, was sung in chorus by Indra-like Krishna, Rāma, Pradyumna, Anuvindha and Shamva (75–76). This Chhalikya, which was sung there, was capable of bearing the axle of virtue and destructive of sorrow and sin. Repairing to the celestial region and hearing this Chhālikya song the illustrious king Revata regarded four thousand Yugas as one day. From it originated the various divisions of the Gandharvas as Kumarajati, &c., (77–78), O king, as hundreds of lights are produced by one light so various classes of Gandharvas have emanated from Chhālikya. O king, with Pradyumna and other leading Bhaimas Krishna and Nārada knew all this (79). Like unto streams and the water of the ocean people of this world knew Chhalikya only by illustration. It is possible to know the virtues and weight of the Himalaya but it is not so, without practising hard austerities to know the _Murchanā_³⁰⁵ and time of Chhalikya (80–81). O king, what of Chhālikya with six scales and Ragas men, with great difficulty, cannot even come to the end of its eleventh division Sukumarajati. Know it for certain, O king, that the slayer of Madhu had so arranged that the gods, Gandharvas and great Rishis might attain to a devotional spirit on account of the virtues of Chhālikya (82–83). On account of its being sung by the god, amongst men, Krishna, before the Bhaimas for showing favour unto the world, Chhālikya, sung by the immortals only, attained to such a celebrity, that formerly on the occasion of a festivity Bhaima boys used to cite it as an example. And the elders used to approve of their saying and the boys, youths and old men used to sing it in a chorus. "Love is the test and not age"—to remind the mortals of this virtue of their own race, the heroic Yādavas, the ordainers of ancient religious rites, did so in the land of mortals. O king, friendship is known by love; therefore keeping love before them, the other Vrishnis, Andhakas and Dāsharhas, except Keshava, used to treat their own sons even as friends. Thereupon saluting the delighted Madhusudana, the slayer of Kansa, the contented Apsaras returned to the celestial region which too was (accordingly) filled with joy (84–88).

³⁰¹ A kind of musical instrument played in water.

³⁰² A mode of music of which six are enumerated viz. Bhairava, Malava Saranga, Hindola, Vasanta, Dipaka and Megha: they are personified in poetry and mythology.

³⁰³ A minor dramatic entertainment chiefly of singing and dancing by one male and eight or ten female performers, a ballet.

³⁰⁴ A kind of musical instrument.

³⁰⁵ A tone or semitone as placed in its scale, the seventh part of a Grama or scale.

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CCXXXVII. NIKUMBHA CARRIES AWAY BHANUMATI

Vaishampāyana said:—While the virtuous Yadavas were thus sporting the highly wicked and unapproachable Dānava, Nikumbha, the enemy of the gods, desirous of bringing on his self-destruction, finding a loop-hole, stole away the beautiful daughter of Bhānu by name Bhānumati (1–2). O hero, formerly, the daughter of his brother Vajranābhā, by name Prabhāvati, had been taken away by Pradyumna and Vajranābha had been killed. Remembering this former enmity and keeping himself aside that one, proficient in illusions, played upon the women of the Yādavas and stole away Bhānumati (3–4). Although the garden, attached to the female appartment of Bhānu, was unapproachable, still at that time there were no guards for the Yadavas were busy with their sports. Taking advantage of this weak moment the wretched Dānava carried away the maiden (5). O thou the victor of armies, while that weeping maiden was being carried away there arose all on a sudden a great tumult in the female appartment (6). Hearing lamentations in the female appartment of Bhānu, the heroes, Vasudeva and Ahuka issued out, filled with wrath. And not seeing the offender before them, they, in that dress, went where the highly powerful Krishna was (7-8). Hearing of that great insult, Janārddana, the slayer of his enemies, rode, together with Pārtha, Garuda the enemy of the serpents (9). Having commanded the hero having the emblem of a Makara on his flag to follow him on his car he asked Kashyapa’s son Garuda to proceed (10). O king, before Nikumbha, unconquerable in battle, could reach the city of Vajra, Pārtha and Krishna, the slayers of their enemies, overtook him in the way (11). Beholding them the highly powerful Pradyumna, the foremost of those conversant with illusions, divided himself into three portions (12). On the other hand, Nikumbha, like unto an immortal, smilingly fought with them all with heavy clubs (13). Holding the maiden Bhānumati by his left hand, the great Asura Nikumbha repeatedly hurled the club with his right hand. Although thus assailed, Keshava, Kāma (Pradyumna) and Arjuna, none, could strike him ruthlessly lest they might wound the maiden (14-15). O king, although capable of slaying that irrepressible enemy they began to sigh piteously out of their excessive compassion for the maiden (16). As when a serpent gets round a camel, a man, well up in the use of arms, strikes the serpent leaving the camel to itself, so Pārtha, the foremost of archers, began to strike the Daitya with his arrows (17). In pursuance of the rules of art, their training and reasoning, Pārtha, Kāma and Krishna did not strike the maiden but wounded the Danavas with their cane-like arrows (18). Thereupon resorting to his illusory powers Nikumbha so disappeared with the maiden from that place that nobody could know it: Krishna, Kāma and Dhananjaya however immediately pursued him: he, however, went on assuming the semblance of a yellow vulture (19-20). Thereupon saving the maiden, the heroic Dhananjaya assailed him again with cane-like arrows piercing his very vitals (21). Thus pursued by those heroes that great Asura, the slayer of his enemies, travelled all over the earth consisting of seven insular continents and dropped down with the maiden at last on the bank of the river Chela Gangā flowing on the summit of the mount Gokarna (22–23). None amongst the gods, Asuras or great ascetics could cross that mountain protected by the energy of Mahadeva (24). Finding this weak point of Nikumbha, the Bhaima chief Pradyumna, invincible in battle and quick coursing, got hold of the maiden Bhānumati. And Krishna, and Arjuna began to assail the Asura greatly with arrows. Then leaving the northern range of the mount Gokarna, Nikumbha fled to the southern range. Both the Krishnas however, riding on Garuda, pursued him (25–26). Gradually the great Asura entered into Shatpura, the abode of his kinsmen and those two heroes spent the night at the mouth of the cave. With Krishna’s permission the heroic son of Rukshmini delightedly took Bhaima’s daughter to the city of Dwārakā. And keeping her there he returned to Shatpura, full of Dānavas and beheld the two Krishnas of dreadful prowess at the mouth of the cave (27-29). Thus occupying the entrance of the city of Shatpura the highly powerful Krishna and Arjuna, desirous of slaying Nikumbha, waited there with Pradyumna (30).

Thereupon desirous of fighting the highly powerful Nikumbha came out of the cave, O king, no sooner he came out of the cave than Dhananjaya, with arrows shot off his Gandiva bow, obstructed the thorough-fair. In spite of it Nikumbha, the foremost of the powerful, came out, took up his club covered with thorns and struck Pārtha on his head (31–33). Thus assailed with that club Pritha’s son vomitted blood and lost his consciousness. The Asura, master of illusions, smilingly struck the heroic son of Rukshmini, the foremost of those conversant with illusions, who was waiting with his face against him. Wounded on the head with that unseen stroke of the club the heroic Pradyumna lost his consciousness. Beholding them thus assailed and insensible Govinda, having Gada as his elder brother, beside himself with anger, took up his club Koumodaki and ran towards Nikumbha. Those two irrepressible heroes, roaring, fought with each other (34–37). Riding his elephant Airāvata along with the gods Sachi’s Lord began to witness that dreadful combat like unto the battle between the celestials and Asuras. Beholding the gods Hrishikesha, the slayer of his enemies, tried to kill the Dānavas in a wonderful battle, desirous of doing good unto the gods (38-39). Whirling his Koumodaki, the large-armed Keshava, conversant with military science, displayed many wondrous manoeuvres (40). Nikumbha too, the foremost of Asuras, by virtue of his training hurled his club, covered with many thorns, and displayed various manoeuvres (41). At that time they fought like two roaring bulls for a cow, two roaring elephants and two leopards worked up with anger (42). O Bhārata, thereupon setting a highly dreadful shout, he, with his club, set with eight bells, struck Krishna having Gada as his elder brother. He too hurling his huge club threw it on Nikumbha’s head (43-44). At that time holding idle for a moment his Koumodaki club the intelligent preceptor of the world, Hari fell down insensible on earth (45). O king, while the high-souled Vasudeva was reduced to this plight the whole world was filled with lamentations. With the cool water of Mandākini mixed with ambrosia, the king of gods himself sprinkled Keshava. O king, Krishna, the foremost of gods, did so of his own accord, or else who can render the high-souled Hari insensible?

O descendant of Bharata, thereupon regaining his consciousness, Krishna, the slayer of his enemies, took up his discus and asked the wicked Asura to bear it (49). At that time casting off his body there the irrepressible Nikumbha, a great Māyāvin, went away. Keshava however could not know it (50). Thinking that either he was dead or on the point of death and remembering the obligations of the heroes he did not strike him who was fallen. Thereupon regaining their consciousness Pradyumna and Arjuna came there and considering Nikumbha dead stood by Krishna (51-52). Afterwards coming to know of the real truth Pradyumna, conversant with illusions, said to Krishna:—"O father, the wicked Nikumbha is not here. He has fled somewhere else" (53). No sooner Pradyumna said this than Nikumbha’s body disappeared. Seeing it the powerful Lord, with Arjuna, laughed (54). O heroic king, few minutes after they saw all over the earth and welkin thousands of Nikumbha. The spectators also saw the heroic Krishna, Pārtha and Rukshmini’s son in innumerable forms. It appeared indeed wonderful (55–56). At that time amongst those great Asuras some held Pārtha’s bow, some his huge arrows, some his hands and some his feet (57). Thus when the innumerable bodies of Pārtha were caught the Asuras carried away the heroic Dhananjaya to the sky. Thus when separated from Pārtha the heroic Krishna and his son pierced Nikumbha with numerous shafts. Still they could not see his end. One Nikumbha, divided into twain, became two. Thereupon seeing every thing correctly by his celestial wisdom the Divine Lord Krishna, the origin of the present and future and the slayer of Asuras, saw the true form of Nikumbha, the creator of illusions and the stealer of Dhananjaya. And before the presence of all creatures he, with his discus, cut off his head (58–62.) O descendant of Bharata, when his head was thus sundered that foremost of Asuras, leaving aside Dhananjaya, fell down like an uprooted tree (63). O giver of honors, at that time Pārtha was about to drop down from the sky. At Krishna’s mandate his son held him up (64). When Nikumbha thus fell down on earth the deity Krishna consoled Keshava and with him repaired to Dwarakā (65).

Having returned delightedly to Dwarakā the Lord Krishna, O descendant of Yadu, and the foremost of Dāsharhas, saluted the high-souled Narada (66). Thereupon the highly energetic Nārada said to Bhānu:—"O descendant of Bhaima, do not consider yourself insulted on account of your daughter being carried away (by another). O Bhānu, listen to great cause hereof (67). O hero, on one occasion while sporting in the garden of Raivata, this your daughter excited the anger of the foremost of Munis Durvāsā who wrath fully imprecated a curse on her saying:—’She is very much ill-mannered and she must fall into the hands of an enemy.’ At that time, myself along with other Munis, propitiated him on behalf of your daughter saying:—’Muni, O foremost of the pious, dost thou, informed of the essence of religion as thou art, imprecate a curse on this innocent girl who is observing her religious obligations? We request thee to show favour into her’ (68-70). O Bhaima chief, after we had said this Durvāsā stood with his face down for a moment and then stricken with compassion said:—’What I have said will prove true. It will never be otherwise. Forsooth she will fall into the hands of an enemy. Although thus fallen into the hands of an enemy she will not be virtually contaminated; and she will obtain a beautiful husband, will be lucky, a mother of many sons and mistress of immense riches; this thin-built lady will always have beautiful fragrance around her person, will always remain youthful and will forget the sorrow consequent upon her being carried away by the enemy (71–74)’. O hero, thus it had been pre-ordained so for Bhanumati before; do you now confer her on Sahadeva for that son of Pandu is virtuous, respectful and heroic (75)".

Thereupon regarding the words of Nārada, the virtuous souled Bhāima gave away Bhāuumati to Madri’s son Sahadeva (76). Having sent an emissary Keshava, the holder of discus, had brought Sahadeva there. After the wedding ceremony was over, he, with his wife, returned to his own city. The man, who reverentially listens to this conquest of Krishna or reads it, acquires success in every business (77-78).

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CCXXXVIII. THE DESTRUCTION OF VAJRANABHA: AN ACCOUNT OF PRABHAVATI

Janamejaya said:—O Muni, O thou the foremost of the pious, I have listened to an account of the stealing away of Bhānumati, the conquest of Keshava, the bringing of Chlālikya from the celestial region, and the god-like sport of the Vrishnis of incomparable energy in the ocean and many other wonderful subjects. While describing the destruction of Nikumbha you have mentioned that of Vajranābha. O Muni, I am now curious to hear this (1–3).

Vaishampāyana said:—O great king, O descendant of Bharata, hear, I shall now describe the destruction of Vajra nābha with an account of the victories of Kāma and Shāmva (4), O victor of armies, a great Asura, celebrated by the name of Vajranābha, practised hard austerities on the summit of the mount Sumeru. Pleased with his penances the Divine Brahmā, the grand-father of the world, asked him to pray for a boon (5–6). O king Janamejaya, thereat, that foremost of Dānavas prayed for two boons that even the gods might not kill him, and that he might get the city Vajra where even the air cannot easily enter, which gives every sort of desired-for objects even when they are not thought of, which has gardens encircled by walls, many branch cities, and peerless jems of every description (7–9). By that boon he got what he wanted and the great Asura Vajranābha lived in the city of Vajra (10). O king, seeking refuge with that great Asura who had obtained this boon, millions of demons lived in that city of Vajra, in his garden and in many charming branch cities. O king, the enemies of the gods lived there, healthy, well-fed and contented (11-12). Once on a time, elated with the pride of the boon given in his favour and that of his city the wicked Vajranābha got himself ready to impede the course of the world. O king, approaching the king of gods he said "O slayer of Pāka, all the three worlds are the common properties of all the high-souled sons of Kashyapa. I therefore wish to govern the three worlds. If you, O king of gods, do not approve of my proposal, give me battle" (13-15).

O descendant of Kuru, hearing the words of Vajranābha, Mahendra, the foremost of celestials, consulted with Vrihaspati and said:—"O gentle one, our father, the ascetic Kashyapa, is now engaged in a sacrifice. After its termination he will do what is fair" (16–17).

Thereupon the Dānava went to his father Kashyapa and expressed his desire. Kashyapa said what the king of gods had communicated (18). "O son, go now to the city of Vajra and live there controlling yourself. After the termination of the Yajna I will do what is fair" (19). Thus addressed Vajranābha returned to his own city.

Thereupon Mahendra went to the city of Dwāravati having many doors and communicated secretly to Vāsudeva what Vajranābha had said. Thereat Janārddana said "O Vāsava, the horse-sacrifice of Vasudeva is now at hand. After its termination I will kill Vajranabha (20–22). O lord, O refuge of the pious, even the wind cannot enter into his city if Vajranābha does not wish it. At a convenient hour we will concert measures for entering there" (23).

O descendant of Bharata, honored by Vāsudeva’s son in his horse-sacrifice the king of gods set out (24). Even before the termination of Vasudeva’s sacrifice the heroic Vāsava and Keshava, the foremost of celestials, began to think of means for entering into the city of Vajra (25).

During the celebration of Vasudeva’s sacrifice an actor, by name Bhadra, pleased the great saints with his beautiful acting. The leading Munis then asked him to pray for a boon. Thereupon saluting those best of Munis assembled in the horse-sacrifice, the actor Bhadra, resembling the king of gods himself, as desired by Krishna and as if urged on by the goddess of learning, prayed for the following boon (26-28).

The actor said:—"O foremost of Munis, may I become the food of all the twice-born ones: may I range over the earth consisting of seven insular continents: may I, without any obstruction, range all over the sky: may I be gifted with strength and be not slain by all creatures mobile and immobile. May I assume any form I like either of one born, dead or immediately born. May not decrepitude overtake me and may the Munis always remain pleased with me" (29–32).

O king, the Munis said "So be it." That immortal-like one began to range all over the earth consisting of seven insular continents. He began to show his performances in the cities of the Dānava kings, in Uttarakura, Bhadrāshwa, Ketumāl and the island of Kalāmra. On the occasion of every Parva, that great actor, who had obtained the boon, used to come to Dwarakā adorned with the Yadavas (33–35).

Thereupon, one day, the Divine Sakra, the king of gods, said to Dhārtarāshtra swans:–"O celestial birds, although you are the carriers of the gods and the pious, still you are our brothers on account of your being begotten by Kashyapa (36–37). Now the great duty of killing the enemies of the gods awaits us. You should satisfy it. But take care, don’t divulge the counsel (38). If you do not obey the commands of the gods you will meet with a hard punishment. O foremost of swans, you can go anywhere you like (39). Therefore going to the most excellent city of Vajranabha where no one else can enter you should range in the tanks of his inner appartment (40). Vajranābha has a jewel of a daughter, peerless in beauty, in the three worlds, by name Prabhāvati who is fair like the rays of the moon (41). I have heard that her mother has obtained that beautiful daughter by virtue of the boon conferred by the goddess Haimavati (42). O Swans, her friends have kept that beautiful and chaste maiden for Swayemvara and she too will select a husband of her own accord. Do you describe to her the various accomplishments, family, beauty, character, and age, of the high-souled Pradyumna (43-44). When you will find that the chaste daughter of Vajranābha has felt some attachment for Pradyumna, take carefully her news to Pradyumna and return with his message to her. In this work of an emissary you should, according to your intelligence, govern your eyes and faces. You should thus do me a good turn now (45–47). O swans, what more shall I speak, you should describe all these accomplishments of Pradyumna to her, which will likely attract Prabhāvati’s mind; you should communicate to me and to my younger brother Krishna at Dwāravati daily what happens there (48–49). You should thus exert yourselves so long as the self-controlled Lord Pradyumna does not carry away Vajranābha’s daughter (50). Those Dānavas, elated with the pride of the boon conferred by Brahmā, are not to be slain by the gods. So their destruction in the battle-field should be brought about by Pradyumna and other sons of gods (51). An actor, Bhadra by name, has of late obtained the boon (of entering into his city). So the Yadavas, headed by Pradyumna, will enter into Vajranābha’s city in his guise (52). O Dhārtarāshtras, you are to do all that I have said. Besides for doing me this good you should do what more crops up in time. O swans, to enter into the city of Vajra depends on his will. The gods cannot enter there by any means whatsoever (53–54)".

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CCXXXIX. THE CELESTIAL SWANS GO TO THE CITY OF VAJRA

Vaishampāyana said:—O king, from before the swans used to go to the city of Vajra. So hearing the words of Vāsava they at once went there (1). O hero, those birds jumped into the charming tanks filled with golden lotuses and lilies which could be touched. Although they had come many a time before they now astonished all with their polished and sweet words (2-3). O king Janamejaya, speaking in sweet words those celestial swans ranged in the tanks of Vajranābha’s inner appartment and became his great favorites. He then said to those Dhārtarāstras the following words (4-5). "You speak these sweet words because you always live in the celestial region. Come here always whenever you will know of a great festival in my house. O swans living in the celestial region, regard this house of mine as your own and enter here confidently" (6–7). O descendant of Bharata, thus addressed by Vajranābha those birds entered into the palace of the king of Dānavas: for the work of the gods they spoke like men and made acquaintance with all speaking various words (8–9). At that time the women, who were living in the palaces of Kashya pa’s sons (Dānavas) partakers of all forms of blessings, attained to great delight on hearing of that beautiful account of the swans (10).

Thus ranging in the inner appartment of Vajranābha, the swans saw his beautiful and smiling daughter Prabhāvati and made her acquaintance (11). Amongst them the goose Shuchimukhi contracted friendship with the princess of charming smiles (12). Relating hundreds of beautiful stories Shuchimukhi created the confidence of Vajranābha’s daughter and one day she said to her (13). "O Prabhāvati, I consider you the most beautiful in the three worlds as regards your beauty, character and accomplishments. I wish to tell you some thing (14). O you of beautiful smiles, your youth is almost gone: that which is gone does not return like the water of a stream (15). There is no other happiness to women greater than enjoyment with men in this world. I tell you the truth, O auspicious lady (16). O you of fair limbs, although ordered by your father to make a free choice, why do you not select one of the gods or Asuras as your husband? (17) O youthful lady, many a bridegroom, endued with beauty, heroism and other accomplishments, come here and go away disregarded. O lady, when you do not like a bridegroom becoming your family and beauty, why should then, O you of fair limbs, Rukshmini’s son Pradyumna, who has none in the three worlds equal to him, in bravery, accomplishments, pedigree and beauty, come here (18-20)? O you of a beautiful waist, although he is a man of men, that highly powerful and virtuous-souled one shines like a god amongst the gods and like one of them amongst the Dānavas (21). Seeing him the women cannot cheque their natural love as the cow cannot cheque its milk and the stream its water (22). I dare not compare his face with the full-moon, his eyes with lotuses and his gait with that of a lion (23). O fair lady, what more shall I say? The powerful Lord Vishnu, having brought Cupid (the limbless god, Ananga) under his subjection as one of his limbs, has created him as his son, extracting the very essence of the world (24). He was stolen away, in his childhood, by the sinful demon Shamvara: having slain him and kept his character unscathed he learnt all his illusory powers (25). All the accomplishments, that are worthy of being sought for in the three worlds, and all those that you can imagine, exist in Pradyumna. In his effulgence he is like fire, in patience he is like earth, in lustre he is like a lake." Hearing it Prabhāvati said to Suchimukhi (26–27):

"O gentle lady, I have heard many a time from the conversation between my father and the intelligent Nārada that Vishnu is living in the land of men (28). With burning cars, Shrānga (bow) and club he has consumed the races of the Daityas. O honourable lady, he is the great enemy of the sons of Diti and should be shunned by them. The king of Danavas collects information about Vishnu from the Asuras who live in the branch cities for his well-being. O you of sweet smiles, every woman wishes that the family of her husband may be superior to that of her father. If you however can find out any means for bringing him here you will show me a great favour and purify our family. I ask you, O you of sweet words, tell me how Pradyumna, born in the family of Vrishnis, may become my husband. I have learnt from the conversation of elderly Asura women that Hari is a great enemy of the Daityas and gives them great trouble. I had heard before how Pradyumna was born and how the powerful Shamvara was killed by him. What more shall I say? Pradyumna is always present in my heart. But the means by which I may be united with him is solely wanted. O friend, learned you are no doubt; still as a maid servant of yours, I appoint you as my emissary. Point out to me the means by which I may be united with him." Thereupon consoling her Suchimukhi smilingly said:—(29–38).

"O you of sweet smiles, I will go there as your emissary and communicate to him your great devotion (39). O you of beautiful waist, O you of sweet smiles, I will so exert that he may come here and you may become the consort of Cupid (40). O you of fair eyes, regard what I have said as true. Communicate to your father that I speak cleverly; you will reap a great benefit therefrom".

Thus spoken to by the goose Prabhāvati acted accordingly. The king of Dānavas said to the goose in his inner apartment. "O beautiful Suchimukhi, Prabhāvati has communicated to me about your cleverness in speaking. Do you describe to us becoming stories. Tell us what wonders you have seen in this world, not seen before by any and whether worthy or unworthy of being seen by others." O king, the goose then said to Vajranābha (41–45).

"O foremost of Dānavas, I have seen an intelligent saintly lady, by name Shāndili, perform a wonderful feat by the side of the mount Sumeru (46). That Shandili, the good friend of the auspicious daughter of the mountain chief (Uma) is large-minded and a great benefactress of the world (47). I have also seen the auspicious actor, who has obtained a boon from the Munis, who can assume shapes at his will, who always gives food to all in the three worlds and is liked by all. O sinless hero, that actor travels always in Uttarakuru, the island of Kalamra, Bhadrāshwa, Ketumal, and other islands. He knows many songs and dances of the gods and Gandharvas. And with his dancing he surprises the gods (48–50)."

Vajranabha said:—"O goose, I had heard of this many a time before. The high-souled Siddhas and Chāranas had mentioned this to me (51). O daughter of a bird, I am also stricken with curiosity for seeing that actor who has obtained this boon. But there is none to speak of those accomplishments of mine to him, hearing which he will come to me (52)".

The goose said:—O foremost of Asuras, that actor is an appreciator of merits. Hearing of accomplished persons he travels over the seven insular continents. O great Asura, if he hears of your great accomplishments, know him as already arrived here (53-54).

Vajranabha said:—"O auspicious daughter of a bird, O goose! may good betide you. Do you so arrange that the actor may come here" (55).

Thus despatched on an errand by Vajranābha, the swans went to Krishna and the king of gods and communicated to them every thing (56). Hearing it Adhokshaja engaged Pradyumna in the work of acquiring Prabhāvati and killing Vajranābha (57). O descendant of Bharata, resorting to his celestial Māyā Hari sent the Bhaimas there disguised as actors (58).

They dressed Pradyumna as the hero, Shāmva as his fool, Gada as his companion and dressed other Bhaimas with becoming dresses. Leading dancing girls were the fit heroines of that party. The actor Bhadra and his party were also suitably dressed. Thereupon ascending the cars driven by Pradyumna, the great car-warrior Yadavas set out on the mission of the highly powerful celestials. O king, at that time they all assumed the semblances of men and women as necessary though they were men. Thereupon they arrived at Supura, a dependant city of Vajra (59–63).

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CCXL. THE YADAVAS ARRIVE AT THE CITY OF ASURAS AS ACTORS

Vaishampāyana said:—Thereupon king Vajramābha ordered the Asuras living in their own cities, "Give them most excellent rooms (1). Treat them as guests, give them various jewels and various raiments which please people (2)." Receiving the order of their Chief they did all this. And arriving there, the actors too, heard of before, excited their curiosity (3). With great delight they welcomed the actor with presents of jewels (4). Thereupon the actor, who had obtained the boon, pleased highly the citizens of Supura with his dancing (5). They gave a performance of the great epic Rāmāyana: the birth of the incomparable Vishnu for the destruction of the king of Rakshasas (Ravana) (6). How Lomapāda and Dasharatha had brought for Shānta, the Muni Rishwashringa through prostitutes (7). In that performance the actors so perfectly personated the characters of Rāma, Lakshmana, Shatrughna, Bharata, Rishwashringa and Sānta, that even the elderly Dānavas were startled and spoke repeatedly of the similarity of their appearances (8–9). Seeing their dresses, acting, entrance and introduction the Dānavas were filled with wonder. With particular parts of the performance the Asuras were so much pleased and attracted that they repeatedly rose up, expressed their appreciation and gave away charming necklaces of gold and Vaidurja, bracelets and cloths. After receiving their remuneration the actors, with separate slokas, eulogised the Asuras in order of their family and birth (9-13). O king, afterwards the inhabitants of the dependant cities communicated to Vajra nābha the arrival of the beautiful actors (14). O Bhārata, the king of Daityas had already heard of it. Now pleased he sent a messenger to bring the actor. At the mandate of the king of Dānavas, the Daityas, living in branch cities, took the Yadavas, disguised as actors, to the charming city of Vajra (15-16). For their accomodation, a beautiful house, built by the celestial architect, was offered, and necessary articles, by hundreds, were given them (17). There upon having set up a beautiful pandal the great Asura, Vajranābha, made a great festival with the actors (18). After they had been relieved of toil the highly powerful Vajranābha gave profuse jems and requested them to begin the play (19). O king, having kept the women of his family behind a screen at a place from which they could see all, the great Asura himself sat with his kinsmen (20). Then dressing themselves as actors, and arranging for the concert the Bhaimas, of dreadful deeds, went on with the performance (21). They first played various tunes on musical instruments, as Kansya, Venu, Muraja etc. Afterwards the women, brought by the Bhaimas, sang the Gandharva song Chhalikya, delightful to the mind and ears (22–23). Then with seven scales, Gāndhāra and others, three Grāmas, and with Rāgas, Vasanta and others, they sang sweetly the song of the sacred discension of Ganga (24). Hearing that sweet song of the coming down of Gangā set in time and tune Asuras rose up again and again and pleased the actors (25). For some business the powerful Pradyumna, who had assumed the guise of an actor, Gada and Shāmva conducted the Nāndi.³⁰⁶ After the termination of the Prologue Rukshmini’s son sang the hymn, accompanied with beautiful gestures, of the descension of Gangā. Afterwards they began the performance of the drama Rambhābhisara,³⁰⁷ Shura acted the part of Rāvana, Monovati represented Rambhā, Pradyumna Nalakuvara and Shāmva his Vidushaka³⁰⁸ By their illusory powers the Yādavas represented the scene of Kailāsha (26-29). They acted how the wicked Rāvana was imprecated by Nalakuvara, worked up with anger and how Rambhā was consoled (30). After the performance of this drama, the glory of the high-souled Nārada by the heroic Yādavas, the Dānavas were pleased with the dancing of the highly powerful Bhaimas. They gave them costly apparels, jewelleries, necklaces set with costly jems, beautiful balloons, cars ranging in the sky, elephants coursing in the etherial region, cool and celestial sandal, Agura, and other scents and the valuable jem Chintāmani which gives all that is thought of. Giving away presents in this way at every scene those Dānavas were deprived of their riches and jewels. Even the women of the Danava-Chiefs shared the same fate (31–37).

On the other hand, Prabhāvati’s friend Suchimukhi said to her:—"O you of fair beauty, I had gone to the charming city of Dwārakā protected by the Bhaimas. O you of sweet smiles and beautiful eyes, I saw Pradyumna there secretly and told him about your love for him, O you having lotus eyes. Pleased he has appointed this evening for meeting you (38–40). O you of a beautiful waist, the Bhaimas never speak an untruth; verily to-day you will meet your love" (41). Hearing it Prabhāvati, filled with joy, said to the goose:—"O fair lady, to-day wait in my room and sleep here. If you live by me I do not fear any body. With you I wish to see Keshava’s son." The goose said to her lotus eyed friend Prabhāvati "So it will be." Afterwards with Prabhāvati, she went up to her quarters (42–44).

Thereupon in the upper storey of that house constructed by the celestial Architect, Prabhāvati began to make arrangements against Pradyumna’s arrival. After the completion of the arrangements, the goose, with Prabhāvati’s permission, went away speedily like air for bringing Kāma. Going to Kāma who was living in the guise of an actor that one of sweet smiles said "You will see her to night". And returning speedily she said to Prabhāvati, "O you of expansive eyes, console yourself; Rukshmini’s son is coming" (45–48). Thereupon seeing a fragrant garland filled with bees carried for Prabhāvati, the highly powerful and self-controlled hero, Pradyumna, the slayer of his enemies, sat there on assuming the form of a bee. That garland, covered with black-bees, was taken by the maid servants to the inner appartment and kept near Prabhāvati. O gentle king, when gradually evening set in, the other bees fled away. Then having none to follow him the heroic Bhaima chief slowly sat on Prabhāvati’s ear (49-53).

Thereupon beholding the highly charming full moon arise there Prabhāvati, a clever speaker, said to the goose, "O friend, my limbs are burning, my mouth is being dried up and my heart is filled with curiosity. What is the name of this disease? The newly-risen full moon of cool-rays is liked by all. It is still creating anxiety in me as if it is not liked by me. Oh fie on the nature of a woman! I have not seen him—I have wanted him after only hearing of him—still my limbs are burning. I am saying so of my own accord lest my love may not come. Alas! If he does not come I will meet the same fate with the silly lily. Alas! Although I am self-controlled still I have been bitten by serpent-like Cupid (54–58). The rays of the moon are by nature cool, delightful and charming. But, wonder, they are scorching my body. The wind, carrying the filaments of various flowers, is cool by nature, still it is scorching my beautiful frame like forest-fire (59–60). I am thinking of being patient, but my weak mind, shattering my resolution, does not allow me to do so. Forsooth, losing control over my mind, I will run mad and be killed, for my heart is trembling and I am looking again and again wildly (61–62)".

³⁰⁶ Eulogium of a king or praise of a deity recited in benedictory verses at the commencement of a religious ceremony or the opening of a drama.

³⁰⁷ A drama describing the going away of Rambha in search of her lover.

³⁰⁸ Something like a fool attached to the Royal Courts.

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CCXLI. PRADYUMNA APPEARS BEFORE PRABHAVATI AND MARRIES HER

Vaishampāyana said:—Afterwards thinking "This maiden has been completely possessed by me." Krishna’s son delightedly said to the goose:—"Tell the daughter of the Daitya king, that in the guise of a black-bee, I have come here along with other black-bees, attached to the garland (1-2). I am now at present under her command. Let her do what she likes to do with me." Saying this, the beautiful husband of Rati appeared there in his own form (3). At that time the house was lighted up with the effulgence of the person of the intelligent Madana. And the beautiful rays of the moon were put to shame (4). As the lord of waters (the ocean) rises with the lord of night (moon) on a Parva day, so Prabhāvati’s ocean of love increased on seeing Kāma (5). Then turning her eyes a little with bashfulness, Prabhāvati, having eyes like lotuses, sat there with her face cast down (6). Seeing it Pradyumna held, with his own, the hands of thin-built and beautiful Prabhāvati bedecked with handsome ornaments. Then with hairs of his body standing erect he said:—"Why have you cast down your face resembling the full-moon and acquired after desiring for it a hundred times? Why do you not speak with me (7-8) O you of a fair face, do not crush the effulgence of your countenance. Cast off your fear and favour this servant of yours. There is no more time, O timid girl. The hour for my return has well-nigh arrived. I pray to you with folded hands, shake off your fear. As you are peerless in beauty and fidelity so according to the condition of time and place favour me by a Gandharva marriage" (9-11).

Thereupon touching fire existing in the jem (he put on) and reciting the mantra the Bhaima hero Pradyumna performed the Homa ceremony with flowers. Thereupon holding Prabhāvati by the arm embellished with most excellent ornaments he circumambulated the fire of the jem (12–13). O king, at that time to keep the honor of Achyuta’s son, Hutāshana, the divine lord of effulgence, the witness of virtue and sin in the world, blazed up. Thereupon settling in his mind about the Dahshinā (money-gift) the heroic descendant of Yadu said to the goose:—"O bird, remaining at the gate, do you guard us" (14–15). Hearing it the goose saluted him and went away. Afterwards spending the whole night he, early in the morning, went to the theatre. Although reluctant Prabhāvati gave him farewell, and he too, thinking in his mind of the beauty of his love, went away. Thus awaiting the orders of Indra and Keshava, the Bhaimas, for the great work, lived there disguised as actors. Keeping the secret close those high-souled ones awaited the hour when Vajranābha would go out for conquering the three worlds. O king, as long as Kashyapa was engaged in his sacrifice so long there did not take place any dissension between the high-souled and virtuous celestials and the Asuras ready for conquering the three worlds (16–24).

Thus while the intelligent Yādavas were waiting there for the proper hour there appeared the rainy season delightful to all creatures (25). The swans, fleet like the mind, used daily to carry the intelligence of the highly powerful princes to Shakra and Keshava. Thus well protected by those Dhārtarashtras the highly powerful Pradyumna used to spend every night with the beautiful Prabhāvati (26–27). The Asuras, possessed by Death, could not perceive that they had been surrounded by the swans and actors in the city of Vajra at the command of Vāsava (28). By and by, well protected by the swans the heroic son of Rukshmini began to spend even the day in Prabhāvati’s house (29). O descendant of Kuru, on account of his illusory powers, one half of his body used to appear on the stage—and with the other half he lived with Prabhāvati. The Asuras used to envy the high-souled Yadavas for their prosperity, humility, character, sportiveness, cleverness, simplicity and learning. Their women used to envy the Yādava women for their beauty, luxury, scents, pure words and conduct (30–32).

O king, Vajranābha’s illustrious brother Sunābha had two beautiful and accomplished daughters—one of them was named Chandravati, and the other Gunavati. They daily used to go to Prabhāvati’s house (33–34). One day seeing Prabhāvati engaged in love affairs in her house they asked her about it on account of their confidence in her love for them (35). She said:—"I possess a learning which can soon bring a desired-for husband and gives prosperity. It has such a wonderful power, that whoever, may he be a Dānava or god, is thought of he at once comes losing all control over himself. By the power of this learning I sport with the son of a god. See, by my power, Pradyumna has become my most favourite." Seeing him, endued with beauty and youthfulness, they were filled with wonder (36–38). Afterwards smiling gracefully the beautiful Prabhāvati again addressed to her sisters words suited to the time:—"The gods are always engaged in virtuous acts, ascetic penances and are truthful: on the other hand the great Asuras are haughty, fond of pleasures and untruthful. So the gods are superior, for victory is there where reign virtue, asceticism and truth (39–41). I will instruct you in this learning; you may select two celestial youths as your becoming husbands. By my power you will soon get them" (42).

Hearing it the two sisters said to Prabhāvati having beautiful eyes "So it will be." Thereupon when the honorable daughter of Vajranābha asked Pradyumna about it he mentioned the names of his uncle Gada and the hero Shāmva for both of them were beautiful, accomplished and valiant (43-44).

Prabhavati said:—Formerly pleased with me Durvāsa conferred on me this learning: it gives good luck and always preserves maidenhood (45). The great saint said: "He, whom amongst the gods, Dānavas and Yakshas you will think of, will be your husband. I desired for this hero. Do you take this learning and you will in no time be united with your loves."

Thereupon, O king, those two beautiful daughters of Sunābha, filled with joy, accepted the learning from the mouth of their sister and practised it. Then they thought of Gada and Shāmva. Covered with illusion by Pradyumna those two heroic Bhaimas entered there with him. Those two heroes, fond of the pious and the slayers of their enemies, espoused them according to Gandharva rites after reciting the mantras. Of them Gada married Chandravati and Keshava’s son Shāmva Gunavati. Thus awaiting the orders of Sakra and Keshava those leading Yadus lived there happily with Asura girls (46-51).

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CCXLII. A DESCRIPTION OF THE RAINY SEASON

Vaishampāyana said:—In the rainy season, while looking at the sky filled with clouds Kāma having, a countenance like the full moon, said to Prabhāvati of beautiful eyes: "O fair lady, see there appears the moon of beautiful rays covered with clouds like your face covered with hairs. O you of fair eye-brows, see the lightning on the cloud looks beautiful like your handsome gold ornament. O you of fair limbs, the clouds are discharging torrents of rain like unto your necklace (1-3). The cranes, emerging in the drops of water, are shining like the rows of your teeth. O you of fair eye-brows, the lotuses being under water, the tanks full of streams do not look beautiful (4). The clouds adorned with crane, like beautiful and clean teeth, are appearing like elephants, with huge tusks, about to fight with one another in the forest (5). O you of beautiful limbs, like unto circlets on your forehead the three coloured rain-bow, adorning the sky and clouds, is gladdening the damsels (6). Expanding their large feathers, the pea-hens looking perfectly beautiful in the company of their mates and delighted at the muttering of clouds, are dancing and emitting notes in return (7). Displaying their charming beauty for a moment on the turrets other peacocks are dancing on the roofs of the houses, white like the moon (8). With their feathers exhausted, the beautiful peacocks, adorning for a moment the tops of the trees, are again going to the naked ground in fear of new grown-grass (9). The delightful wind, proceeding from cool drops of rain, like sandal-paste, is blowing carrying the fragrance of Sarjā and Arjuna flowers the very friend of Cupid (10). O you of a fair body, had not this wind brought new showers and removed the exhaustion of sporting it would not have been so much liked by me (11). What is dearer to men in this season of the union of lovers than the approach of this fragrant wind (12)? O you of fair body, beholding the banks of the river overflown with water swans exhausted, and united with Sārasas and Krounchas, are delightfully going to find out quarters after their heart (13). O you of beautiful eyes, on the departure of the Swans and Sarāsas emitting notes like the clatter of car-wheels, the rivers and tanks, shorn of beauty, do not appear charming any more (14). The goddess sleep, informed of the true character of the rainy season and Hari, having saluted the most beautiful Sree, has sought refuge with Upendra, the lord of the world, lying down for rest in the celestial region (15). O you having lotus eyes, the divine Upendra having fallen asleep the shining moon, covered with cloth-like cloud, is imitating the colour of his countenance (16). Seeking to please Krishna, all the seasons are showering all sorts of flowers and bringing garlands of Kadamva, Neepa, Arjuna and Ketaka (17). All the flowers, and trees, with the elephants, having their faces soiled with poison, and filled with bees, are exciting great curiosity in men (18). As if seeing the sky, pressed down by the weight of clouds surcharged with water, your beautiful face, breast and thighs have entered into a ditch (19). Beholding these charming clouds as if adorned with garlands of cranes it appears that they are showering grains on earth for the behoof of the world (20). As a powerful king makes the infuriated wild elephants fight with his own so the wind is setting clouds surcharged with water against one another (21). The clouds are pouring unearthly water, purified by air and delightful to sparrows, peacocks and other birds sprung from eggs (22). As the twice-born ones, fond of truth and religion, recite the Riks encircled by their pupils, so the bulls are roaring with cows in the pasture ground (23). One of the virtues of the rainy season is that women take pleasure in living always in the company of their lovers (24). O beautiful lady, the only defect that I perceive of the rainy season is that the moon, resembling your countenance, does not come in view, having his body possessed by the cloud-like Graha (25). In this season when the moon appears in view at the interval of an approaching cloud, the people, as if with delight, behold a friend returning from a foreign country (26). Their eyes, on beholding the moon, the witness of the lamentations of women suffering from separation, enjoy that festivity which those of the women, separated from their lovers, do on seeing them. So it appears to me: but this is not the fact (27). The view of the moon is like a festival to the eyes of those women who are united with their lovers, and is like a forest-fire to those who suffer from separation, so the moon is the source of both pleasure and pain to women (28). In your father’s city there is the effulgence of the rays of the moon even in its absence; so you cannot form an idea of the merits and demerits of the moon and for this I praise him before you (29). By practising hard austerities which are resorted to by the pious he has attained to the region of Brahmā which others can with difficulty acquire and is worshipped by all. The Brāhmanas celebrate the glories of the great Soma in sacrifice with Sāman verses (30). When the sacrificial fire was being brought by Pururavā from the region of the Gandharvas it was spoiled on the way. While searching that place a fig-tree was seen. Collecting fuels from that tree the three fires were engendered. So it is that the moon, the lord of trees and herbs, revived the spoiled fire from the fig-tree. Chandra (the moon) is the father of Budha, the author of most excellent deeds whose son was the king Pururavā (31). O beautiful lady, formerly when his ambrosial body was drunk by the dreadful Munis the high souled Soma desired for Urvasi, the foremost of Apsaras (32). In his family the intelligent Ayu attained to the celestial region, through the tips of the Kusa grass and secured the dignity of a demi-god and the heroic Nahusa acquired the dignity of the king of gods (33). The moon, in whose family, the Divine Lord Hari, the creator of the world is born, for a work of the gods, as a Bhaima chief, remains always encircled by the daughters of Daksha (34). In his family was born the high-souled Vasu, as if the flag of his race, who, by his deeds, attained to the dignity of a Lord Paramount; the king Yadu, the foremost of the lunar race, in whose family, the Bhojas, resembling the king of gods, were born and who became the Lord Paramount, was also born in the family of the moon (35–56). O you having lotus eyes, in Yadu’s family, born in the lunar race no king has been born who is wily, atheistic, unrespectful, ugly and coward (37). You are the daughter-in-law of an accomplished prince as you are the mine of accomplishments. Therefore bow unto Iswara fond of the pious. O lady, the foremost of Purusha Nārāyana, the refuge of the grand-father, the gods and the worlds, is your father-in-law. Bow unto him (38-39)".

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CCXLIII. VAJRANABHA WANTS TO CONQUER THE CELESTIAL REGION

Vaishampāyana said:—After the termination of the sacrifice of Kashyapa of incomparable energy the gods and Asuras repaired to their respective habitations (1). After the end of the sacrifice Vajranābha too, desirous of conquering the three worlds, went to Kashyapa who told him (2), "O Vajranābha, hear what I say if you think my words are worthy of your hearing. Sakra is the eldest of you all and the foremost in accomplishments: he is endued with great ascetic powers, is strong by nature, devoted to the Brāhmanas, grateful, the king of the whole world and the refuge of the good and the pious. Because he is engaged in the well-being of all creatures he has obtained this sovereignty over the world (3-5). O Vajranabha, you will not be able to vanquish him but yourself will be killed. As one who excites the anger of a serpent meets with his own destruction, so you will in no time be destroyed" (6).

O Bhārata, as a man, desirous of meeting with death having his limbs tied by the noose of Death, does not take medicine so Vajrānābha did not approve of the words of Kashyapa (7). Having saluted Kashyapa, the preserver of the world, that highly wicked and irrepressible one began to make arrangements for conquering the three worlds (8). O king, he collected his kinsmen, warriors, and friends. He first set out for conquering the region of the celestials (9). At that time the highly powerful deities Indra and Upendra had sent the Swans there for bringing about Vajranābha’s destruction (10). Hearing of this intelligence from the Swans the high-souled and the highly powerful Yadus thus consulted and thought:—"Forsooth Vajranābha will be killed now by Pradyumna. But Vajranābha’s daughter and Sunābha’s daughters are their devoted wives. They are all enciente and the time for their delivery is near at hand. What should we do now?" Having settled this they asked the swans to communicate every thing truly to Sakra and Keshava, and they did so to those two gods. They said to the Swans:—"No fear: you will have beautiful sons like Kāma endued with all accomplishments; even when in the womb they will master all the Vedas with their auxilliaries. Your sons will at once grow to youth and they will be masters of all future topics and various scriptures" (11–17).

O Lord, thus spoken to the Swans returned to the city of Vajra and communicated to the Bhaimas what Sakra and Keshava had said (18). Prabhāvati gave birth to a son, omniscient and youthful after his father (19). The son Chandraprabha, resembling Gada, whom Chandravati gave birth to after a month, was equally youthful and omniscient (20). Gunavati too gave birth to a similiarly beautiful son by name Gunavān, youthful and omniscient (21). These Yadu boys began to grow up in the palaces of Indra and Upendra mastering all the Shastras. They used to move about on the turrets of the palaces and at the desire of Indra and Upendra they were seen (by the Daityas); know it for certain (22-23). As soon as they saw them the Daityas, stationed in the sky, respectfully communicated it to Vajranābha who was desirous of conquering the celestial region (24). Hearing it the irrepressible king of Asuras, Vajranābha said:—"Arrest them who have trespassed into my house" (25).

O descendant of Kuru, thereat ordered by the intelligent king of Asuras the soldiers guarded all the quarters. According to the mandate of the Asura king, the destroyer of his enemies, there arose on all sides exclamations, "Arrest them speedily kill them" (26–27). Hearing it the mothers, fond of sons, began to weep in fear. Pradyumna encouraged them, saying:—"So long we are alive and firm you need not fear. May you fare well. The Daityas will not be able to do any thing to us." (28–29). He then said to the bewildered Prabhāvati:—"O lady, your father, uncles, brothers kinsmen and other relatives are waiting with clubs in their hands. For you they deserve our respect and honor. But the time is very dreadful. The Dānava kings, desirous of killing us, will fight with us. If we bear it we shall have to die. If we fight we will meet with success. Consult with your two sisters and tell us what we should do for we are now under your orders" (30–33). Placing her hands on her forehead and kneeling down Prabhāvati, weeping, said to Pradyumna:—"O descendant of Yadu, O slayer of your enemies, take up your arms and protect yourself. If you yourself survive you will see your wife and sons. Remember the honarable Vaidarbhi and Aniruddha and save yourself from this peril (34–36). O son of Upendra, the great and intelligent Rishi had conferred on me the boon that I would lead a blameless life for ever, would not be a widow and my sons would live. I have this hope that the words of the Rishi, effulgent like the sun and fire, will not be falsified (37-38)". Saying this and rinsing her month, the intelligent Prabhāvati, the jem of a woman, handed over a sword to Rukshmini’s son had gave him a boon, saying, "Acquire victory" (39). Bending low his head and bowing unto it the virtuous souled Pradyumna delightedly accepted the sword offered by his devoted wife (40). Chandravati delightedly gave to Gada one Nishtringsha and Gunavati gave another such weapon to the highly powerful Shāmva (41).

Thereupon the powerful Pradyumna said to Hansaketu who saluted him "O slayer of enemies, remain here with Shāmva and fight with the Dānavas. I will fight in the sky, protecting all the quarters, with the slayer of the enemies." Saying this Pradyumna, the foremost of those conversant with illusions, created a car with his Māyā. He made the thousand-headed Nāga Ananta, the foremost of their class, his charioteer (42–44). As fire ranges on grass, so he, ascending that best of cars, and gladdening Prabhāvati, began to move about in the midst of the Asura army (45). With crescent-shaped arrows, dreadful like serpents, some with sharp heads and some blunt he began to assail the sons of Diti (45). The Asuras too, resolute and maddened with battle fury, with various weapons struck the lotus-eyed son of Kamala’s lord (47). Krishna’s son cut off the arms of some decked with Keyuras and the heads of many (48). The heads and bodies of the Asuras, sundered with the razor of the highly powerful Pradyumna, filled the surface of the earth. The king of gods, the victor of armies, along with the gods, began to witness with pleasure the battle between the Daityas and Bhaimas (48–50). The Daityas, who ran after Gada and Sāmva, met with destruction like a boat in a mighty ocean (51).

Thereupon Hari, the lord of gods, seeing that dreadful battle, sent his own car to Gada and asked Mātali’s son Suvarchhā to become its driver. The Lord Indra sent his Airāvata to Shāmva and engaged Pravara to ride it. He sent Jayanta as an assistant to Rukshmini’s son (52–54). With the permission of Brahmā, the creator of the world and the guide of all good works, Sakra, well-read in the regulations of all good works, had sent there the car driven by Mātali’s son and the Airāvata with the celestial youth Jayanta and the best of the twice-born Pravara (55–56). Thinking "His ascetic virtue is gone and this wicked one is to be killed by the Yadavas" the Bhutas entered wherever they liked (57), Gradually entering into their palaces the highly powerful Pradyumna and Jayanta began to destroy the Asuras with a net-work of arrows (58) Krishna’s son, invincible in battle, then said to the irrepressible Gada:—"O Upendra’s younger brother, the king of gods has sent for you this car with the horses. The highly powerful son of Mātali is its driver. This elephant Airāvata, ridden by Pravara, has been sent for Shāmva (59–60). O younger brother of Acyuta, there will be a great Pujā of Rudra at Dwārakā to-day. After its termination the highly powerful Hrishikesha will come here to-morrow. According to his orders we will kill this sinful Vajranābha together with his kinsmen who is elated with the pride of conquering the city of gods (61–62). Methinks, we should so carefully concert measures that he may not kill us with our sons (63). The destruction of one’s own sons in this world is more than his death. Therefore the learned should protect their sons by all means" (64).

Having thus commanded Gada and Shāmva the highly powerful Pradyumna made, by his illusory power, millions of his own self and dispelled the dreadful darkness created by the Daityas. Seeing him, the destroyer of enemies, the king of gods was highly pleased (65–69). As the Divine soul lives in all human souls so the creatures saw Krishna’s son in every one of the enemies (67). The highly powerful son of Rukshmini thus fighting the night elapsed and three fourths of the Asuras were killed (68). At that time when Jayanta repaired to the Ganges issuing from Vishnu’s feet for reciting his evening prayers, Krishna’s son fought alone with the Daityas. And afterwards when Pradyumna recited his evening prayers in the etherial Gangā the highly powerful Jayanta alone fought with the Daityas (69-70).

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