CCXLIV. THE DESTRUCTION OF VAJRANABHA
Vaishampāyana said:—Thereupon after the sun, the eye of the world, had risen for three Muhurttas the deity Hari came there riding on Garuda, the enemy of the serpents [1]. O descendant of Kuru, the king of birds Garuda, coursing more quickly than even the swans, air and the wind, went to Sakra in the etherial region (2). Coming near Vāsava, the lord Krishna duly blew the conch Panchajunya which increased the fear of the Daityas (3). Hearing that sound Pradyumna, the slayer of his enemies, came near His father Keshava who said to him "Speedily kill Vajraalbha" (4). Afterwards he again said to him "Go there on Garuda’s back" Saluting the foremost of celestials Indra and Upendra he did so. O emperor Bhārata, riding on Garuda, fleet like the mind Pradyumna approached his great rival Vajranābha (5–6). Seated on Garuda firmly the the heroic Pradyumna, well read in the use of all weapons, struck Vajranābha (7). The highly powerful Vrajranābha was wounded on the breast with a club by the high-souled Krishna’s son seated on Garuda. That Daitya hero, sorely mailed by Pradyumna with his club, lost consciousness; and bewildered like one dead he vomitted blood again and again (9). Thereat Krishna’s son, irrepressible in battle, told him "Be consoled". Thereupon on regaining his consciousness in a moment the heroic Vajranabha said to Pradyumna:—"Well done! Oh highly powerful Yadava. By your prowess you have become an illustrious enemy of mine. Now is the time for me to strike you in return; wait here firmly (10-11)." Saying this and roaring like a hundred clouds the king of Daityas discharged, with great force, a huge club adorned with bells. (12). O king wounded sorely on his forehead with that club that foremost of Yadus, Pradyumna, vomitted blood and lost his conciousness (13). Seeing it the divine Krishna, the slayer of his enemies, blew his Panchajanya conch as if consoling his son. At the sound of that Panchanjanya bow the highly powerful Pradyumna revived and stood up. O Bhārata, beholding Pradyumna consoled, all the worlds especially Indra and Keshava were greatly delighted (14-15).
O Janamejaya, afterwards according to Krishna’s desire his discus, set with thousands of sharpened axles and destructive of the Daityas, came into the hand of his son. Saluting the high souled Indra and Upendra he discharged it for destroying his enemy. O Bhārata, that discus, discharged by Nārāyana’s son, separated Vajranābha’s head from his body before the very presence of the Daityas (16–18). The dreadful Sunābha, bent upon killing his enemies and taking delight in battles, was killed by Gada in the battle-field although he was very careful. With sharpened arrows Shāmva, the aggrandiser of his enemies, converted in the battle-field, the enemies of the immortals into the family members of Yama. After the destruction of the great Asura Vajranābha, Nikumbha, in fear of Nārāyana, fled to the city of Shatpura (19–21).
In this way, after the irrepressible enemy of the gods, Vajranabha had been slain, the two high-souled Haris came down to the city of Vajra (22). Having consoled the boys and old persons stricken with fear those two foremost of celestials established peace there (23). O king, thereupon following Vrihaspati’s advice and consulting (with him) about the present and future (arrangements) the highly powerful and great Indra and Upendra divided Vajranābha’s kingdom into four parts. O king, one-fourth of that kingdom, gained by conquest, was given to Jayanta’s son Vijaya, one-fourth to Pradyumna’s son, one-fourth to Shāmva’s son and the remaining one-fourth to Gada’s son Chandraprabha (24–26). O king, with great pleasure Sakra and Keshava divided into four parts also the four koti villages and one thousand prosperous branch cities like the town of Vajra of the kingdom of Vajranābha. O hero, the heroic Vāsava and Keshava also divided, into four parts, various warm clothings, deer-skin, cloths and jewels (27–28). Thereupon those heroic kings, the great descendants of Sakra and Mādhava, were annointed there before the Rishis by the gods Sakra and Krishna with the water of Gangā issuing from Vishnu’s feet, accompanied with the music of celestial bugles (29–30). Vijaya, from before, could range in the etherial region, Mādhava’s descendants, on account of the virtues inherited from their mother, practised it also (31).
Having thus installed them all the Divine Vāsava said to Jayanta "O heroic victor of armies, it behoves you to protect all these kings. O sinless one, of them one is a perpetuator of my race and the other three are born in the family of Keshava. By my command none amongst creatures will be able to kill them. They will acquire practice of going to the celestial region and Dwarakā protected by the Bhaimas through the etherial way. Give them, as they like, elephants born from those of the quarter, horses born from the race of Ucchaisrava and chariots constructed by the celestial Architect himself (32–35). O hero, give Gada and Shāmva two sons of the elephant Airavata capable of coursing in the sky named Shatrunjaya and Ripunjaya by which these two Bhaimas may come here by the etherial way for seeing their sons and may return to the city of Dwaravati protected by the Bhaimas" (36–37).
Having issued this command the divine Purandara returned to the celestial city and the Lord Keshava to Dwarakā (38). The highly powerful Pradyumna, Gada and Shāmva waited there for six months. And after the kingdoms of their sons had been firmly established they returned to Dwārakā (39). O immortal-like king, those kingdoms still exist by the side of the mount Sumeru and will flourish so long the world subsists (40). After the termination of the war of clubs and the departure of the Vrishnis to the celestial region Gada, Pradyumna and Shāmva repaired to the city of Vajra (41). O king, after living there for a long time, they, by their respective virtuous deeds and the favour of Janārddana, the Creator of the world, again returned to the celestial region. O king, I have thus described the history of Pradyumna. It showers blessings, fame and long life and destroys the enemies. Dwaipayana has said that the sons and grandsons, of the persons who reads or hears it, become freed from diseases and multiply riches and health. He also attains to great fame (42-44).
CCXLV. THE CELESTIAL ARCHITECT BUILDS DWARAKA
Vaishampāyana said:—Krishna, seated on Garuda’s back, saw the city of Dwārakā, resembling the abode of the celestials, filled with echoes on all sides, the mount Mani, sporting-houses, gardens, forests, turrets and court-yards, (1-2). After the arrival of Devaki’s son Krishna at the city (of Dwārakā), the king of gods sent for the celestial Architect and said:—"O foremost of artizans, if you wish to do what pleases me, do you, for satisfying Krishna, make his beautiful city more exquisite. O foremost of gods, encircling it with hundreds of gardens do you build the city of Dwārakā after that of the celestials (3-5). Adorn the city of Dwāravati with all the jems that you will see in the three worlds, for the highly powerful Krishna, rising up for all the works of the gods, always plunges into the dreadful ocean of war". Thereupon repairing to the city of Dwāravati at the words of Indra Vishwakarmā adorned it after Amarāvati. Beholding the city of Dwārakā adorned by Viswakarma with all celestial materials and having accomplished all his objects the Lord Nārāyana Hari, the master of Dāshārhas and ever riding on a bird, entered there. While he entered the city of Dwārakā embellished by Vishwakarmā he saw beautiful trees (6-10). He saw that the city was encircled by ditches filled with lotus-stalks resembling the rivers Gangā (Ganges) and Sindhu (Indus), and in which were sporting the swans (11). As the sky is covered with gold-hued clouds so that city looked beautiful with sunny walls made of gold set on (the roofs of) the houses (12). Encircled with gardens resembling Nandana and Chaitraratha Dwarakā appeared beautiful like the sky stricken with clouds (13). On its eastern side shone a beautiful gate made of gold and jems and the picturesque hill Raivataka with its charming table-land, caves and yards. On the south were bushes adorned with creepers of five colours and on the west was one of the colour of a rain-bow. O king, the yellow mountain Venumān, resembling Mandara, was beautifying the north. The forests of Chitrak, Panchavarna, Pānchajanya and Sarvartuka were enhancing the beauty of the mount Raivataka (14-17). There were also the beautiful forests of Bhārgava and Pushpaka huge like the mount Meru, which were covered with creepers extending to the roots of the trees (18). There were also the forests of Shatavarta and Karavirakarambhi beautified by the trees of Ashoka, Veejaka and Mandāra. The huge forests of Chaitra, Nandana, Ramana, Bhāvana and Venumat were extending their beauty on all sides. O descendant of Bharata, on the east were the great river Mandākini adorned with Vaidurja and lotus leaves and a charming tank. Requested by Vishwakarma numberless gods and Gandharvas, for pleasing Keshava, had adorned the table-lands there. With fifty mouths, the sacred river Mandākini entered into the city of Dwārakā and gladdened the inhabitants thereof. Looking at the city of Dwārakā of incomparable beauty, encircled by ditches and walls, painted with yellow paints and embellished with sharpened Shataghnis and iron discuses Krishna saw that eight thousand cars, adorned with net-works of bells and flying banners, had made the city look beautiful like that of the celestials (19–26). He saw the firmly established city Dwārakā eight yojanas in length and twelve in breadth with double the number of colonies. That city, consisting of eight highways and sixteen crossings, was as if so made by Ushanā himself with one road, that even the women, what to speak of the Vrishnis, could easily fight there. Viswakarmā had laid out seven high roads for the arrangement of soldiers (27–29). Beholding the palaces of the illustrious Dāshārhas, in that best of cities, delightful to men, containing golden and jewelled stairs, filled with dreadful echoes and abounding in courtyards Devaki’s son was highly pleased. The turrets of those palaces were adorned with flags, leaves and trees. Those palaces were adorned with golden domes resembling the summits of the mount Meru. The tops of the houses, as if covered with golden flowers and others of five colours, imitated the beauty of mountains with charming summits and caves. Filled with noise like unto the muttering of clouds and burning like forest-fire those houses, built by Viswakarmā, were looking like so many mountains and filled the sky with effulgence like the sun and moon. The city was embellished with forest trees and the noble Dāshārhas. The city of Dwārakā, adorned with cloud-like houses and the gods Vāsudeva and Indra, looked like the welkin stricken with variegated clouds. The house, built by Vishwakarma for the Divine Vāsudeva, was four yojanas in length and the same in breadth. The house of the incomparable and the greatly rich Vāsudeva was adorned with palaces and false mountains. The great Vishwakarmā built that house under Vasava’s orders (3-40). Vishwakarmā made a highly beautiful golden palace huge like the highest summit of the mount Sumeru for Rukshmini. It was named Kānchana. Satyabhāmā had a yellow-coloured house adorned with flags effulgent like the clear sun and having stairs set with jewels. It was celebrated by the name of Bhagavān. That well-furnished and best of palaces, which had huge flags all around it, and which used to put on a new appearance every moment, was built for Jāmvavati. Vishwakarmā built another palace by the name of Meru, which was effulgent like burning fire and gold, and huge like the summit of the mount Kailāsha and the ocean. Keshava accomodated the accomplished daughter of the king of Gāndhāra in that house (41-48). For Bhaima was built a house by the name of Padmakula. It was of the hue of a lotus, highly effulgent and had a high and picturesque turret. O foremost of kings, Keshava, the holder of Shrānga bow, had for Lakshmanā built a house by name, Suryaprabhā in which were available all objects of desire (49-50). O descendant of Bharata, the green palace, the effulgence of which imitated the lustre of Vaidurya and which was known all over the world by the name of Para, that ornament of palaces where the great Rishis used to resort, was set apart for Vāsudeva’s queen Mitravindā (51-52). That best of palaces, built by Viswakarmā like a mountain, which was spoken high of even by the gods and which was celebrated by the name of Ketumān, was intended for Keshava’s queen Suvārtā (53-54). Amongst those palaces, the most beautiful and lustrous, by name Virajā, which the celestial Architect Viswakarmā built with his own hands, and which extended over a Yojana and contained jems of every description, was the court of the high-souled Keshava. In that palace of Vasudeva’s were placed flags with golden standards and pennons marking the roads. Keshava, the foremost of the Yadu race, had brought there the great mountain Vaijayanta and diverse other celestial jewels (55-58). The highly powerful Viswakarmā, with the help of the Kinnaras and the great Nāgas, had brought and placed there, before the very eyes of the creatures, the well-known summit of the mount Hansakuta near the lake Indra dyumna which was sixty Tālas high and extended over half a Yojana. Viswakarmā had uprooted and brought for Krishna the golden chariot of Sumeru lying in the path of the sun and the most excellent golden summit with hundreds of lotuses known all over the three worlds (59–62). In compliance with Indra’s request and in the interest of a great work Twastā had brought that highly beautiful summit containing all sorts of herbs (63). Keshava himself had carried away the Pārijāta tree and kept it in Dwaraka. While bringing it Krishna, of wonderful deeds, had to fight with the gods guarding that tree, Rafts made of gold and jems, lotuses and fragrant jewelled lotuses used to float on the water of the lakes and tanks which were dug for Krishna and adorned with trees covered with jewelled flowers and fruits and hundreds of golden lotuses. The huge Shāla, Tāla and Kadamva trees, with hundreds of branches, beautified the picturesque bank of those lakes. Vishwakarmā, for Krishna, the best of the Yadu race, had brought and planted at Dwārakā all the trees that grow on the mountains Sumeru and Himalaya. At all the boundary lines of the gardens were planted trees that yeild fruits in all the seasons and those crested with white, yellow, red, green and pink flowers. The edges and water of the delightful streams and lakes, which were in that best of cities, was on the same level. And the sandal there was like green sugar. In some of the rivers flowers used to float always; their banks were adorned with various trees and creepers and the sand was of the colour of golden sugar. The trees of the city, resorted to by maddened peacocks and coels, used to look highly beautiful. The herds of elephants, cows, buffaloes, boars, deer and birds used to live happily in that city. In this way Vishwakarmā had made in that beautiful city high golden palaces with hundreds of turrets, huge mountains, rivers, lakes, forests and gardens (64-76).
CCXLVI. KRISHNA’S ENTRANCE INTO DWARAKA AND RECEPTION
Vaishampāyana said:—Thus looking at Dwāraka, Krishna, of most excellent eyes, saw his own house consisting of hundreds of palaces. He saw there a million of white jewelled pillars, a gate with jems lustrous like fire and a number of effulgent golden seats placed here and there. For his court a huge palace had been made entirely of gold with crystal pillars. He also saw beautiful and big lakes, with its water full of lotuses and fragrant red lotuses resorted to by maddened peacocks and coels, with golden and jewelled stairs and adorned with various other trees. That house was encircled by Viswakarma with stone walls hundred yards high which were girt with ditches. After the measurement of Indra’s palace the celestial Architect had built that house on a plot of land measuring half a yojana on all sides. Seated on Garuda’s back she saw that sable-hued palace (1-8). He then blew his conch the sound of which made the hairs of his enemies stand erect. At that sound the ocean was greatly agitated and the sky resounded. Indeed it appeared very wonderful (9). Hearing the sound of Panchajanya conch-shell and seeing Garuda all the members of the Kukura and Andhaka families were freed from sorrow (10). Beholding Keshava effulgent like the sun, with conch-shell, discus, and club in his hands, seated on Garuda, the citizens attained to an excess of joy. Thereupon they began to beat trumpets, blew bugles and set up leonine shouts. Afterwards beholding the slayer of Madhu the Kukuras, Andhakas and other Dāsharhas began to approach him with great delight (11-13). Placing Vasudeva before him and accompanied with the sound of conch-shells and trumpets, the king Ugrasenā repaired to Vāsudeva’s palace. Devaki, Rohini and Ahuka’s wives began to move about with joy in their own houses. A few moments after, Hari whom serve Indra and other gods, arrived at the appointed house (14-16).
Having got down at the entrance of his house, Krishna, the foremost of the Yadu race, showed proper respect to all the Yadus. And himself honored by Rāma, Ahuka, Gada, Pradyumna and others he entered into his residence with the mountain of jewels (17-18). Rukshmini’s son Pradyumna himself took to the house the Pārijāta the most favourite of Indra’s trees (19). By the power of the Pārijāta the heroes saw the beauty of their own persons and attained to great delight (20). Thus eulogized by the delighted Yadu chiefs Krishna entered into the house constructed by Viswakarma (21). Having placed that mountain of jems with summits in his inner appartment Achyuta, of incomparable energy, united with the Vrishnis, worshipped the celestial tree Pārijāta and planted it in its proper place.
Thereupon obtaining the permission of his own kinsmen Keshava, the slayer of heroes, honored all the maidens he had brought from Naraka’s house with raiments, ornaments, maid-servants, riches and objects of enjoyment. Those maidens had already been received honourably by Devaki, Rohini, Revati and Ahuka’s wives. By his good luck Satyabhāmā ruled over all the females, and Bhishmaka’s daughter Rukshmini was in charge of the relatives. Krishna allotted to each of those women, separate houses, tanks, and gardens. (22–28).
CCXLVII. KRISHNA INVITES A MEETING OF HIS KINSMEN
Vaishampāyana said:—Thereupon having honored Garuda like his friend Vāsudeva took him to his own house. Having saluted Janārddana that sky-ranging bird, with his permission, rose up into the sky. At that time, having agitated completely the ocean, the abode of Makaras, with the wind caused by the flapping of his wings the bird flew towards the eastern sea (1–3). Saying "I will again come at the time of work" Vinatā’s son departed. Krishna honored, with jewels acquired by his own prowess, his old father Anakadundubhi, the king Ugrasena, Baladeva, Satyaki Sāndipani, the Brāhmana Gārgya, and other members of the Vrishni, Andhaka and Bhoja races. The ambassadors, adorned with ear-rings and garlands, announced at the crossings and high ways of Dwārakā:—"The enemies of the Brāhnanas have been slain: the slayer of Madhu has returned unscathed from the battle-field and the Vrishnis and Andhakas have acquired victory" (4–8).
Afterwards having saluted Sāndipani first Janārddana bowed unto the king Ahuka. Thereupon with Rāma, Vāsava’s younger brother saluted his father, with tears in his eyes, whose heart was filled with joy. Afterwards approaching the Dāshārhas and calling every one of them by name Adhokshaja honored them all. O descendant of Bharata, after showing these civilities all the Yadavas, headed by Upendra, sat on celestial thrones set with jewels of every description. Afterwards, commanded by Krishna, Naraka’s servants brought there the riches and the assembly-hall which they had brought before. Thereupon blowing his bugle, Janārddana, the foremost of Yadus, honored all the Dāshārhas (9-14).
Thereupon according to Krishna’s order the Dāshārhas entered into the assembly-hall, charming, having seats and a door made of jewels. As the cave of a mountain is inhabited by lions so that assembly-hall, filled with the leading Yadu chiefs, shone superbly beautiful. Govinda, followed by the Vrishnis and Bhojas, placing Ugrasena before him, sat with Rama on the huge golden seat. Welcoming all the Yadu chiefs who were seated there according to their age the foremost of Purushas said (15-18).
CCXLVIII. NARADA DESCRIBES THE FEAT OF KRISHNA
Krishna said:—"Ye pious Yādavas, by virtue of your ascetic power and that of mental concentration, and on account of his own sin Bhumi’s son Naraka has been slain. Many beautiful maidens have been released from his inner appartment and the summit of the mount Mani has been uprooted and brought here. My servants have also brought this collection of riches. You are now the masters of all these things."
Having said this the Lord stopped. Hearing the words of Vasudeva, the Bhojas, Andhakas and Vrishnis, having their hairs stand erect in joy, worshipped Janārddana. Afterwards those heroic men, with folded hands, said to them: "O large-armed son of Devaki, it is no wonder to thee that thou hast accomplished, for the gods, a highly difficult feat and hast propitiated thy own people with riches and other objects of pleasure acquired by thy own power" (1-6).
Thereupon the wives of the Dāshārhas and Ahuka, filled with joy, repaired to the Hail for seeing Krishna. The seven queens of Vasudeva, headed by Devaki and the beautiful-faced Rohini saw the large-armed Rāma and Krishna seated at ease. Having saluted first Rohini Rama and Krishna afterwards saluted Devaki. As Aditi, the mother of gods, looks beautiful in the company of Mitra and Varuna so the goddess shone in the company of her two lotus-eyed-sons (7–10).
Thereupon, the illusory daughter of Yashoda, whom the people describe as one and without any parts, with whom, the Purusottam Krishna, the king of gods, was born at the same moment and for whom he slew Kansa with his relatives, appeared before Krishna and Rāma, the foremost of men. Up to this time she was being adored in the Vrishni family and was being brought up and maintained like a daughter. She, whom the people of the world know as the irrepressible Yoga maiden, and as one and without any parts, was born for the protection of Keshava. Because she protected Keshava with her goddess-like celestial body the Yadavas used to worship her with great pleasure. As soon as she entered the Hall, Mādhava approached her, like unto a man his beloved female friend and held her by the hand. The highly powerful Rāma too held her by his right hand, embraced her and smelt her head. The Vrishni women then saw her between her two brothers Rāma and Krishna like unto the goddess Sree, with golden lotuses in her hands and seated on a lotus too. They then showered fried paddy and diverse flowers and repaired to their respective quarters (11-19).
Afterwards speaking highly of the wonderful deeds of Janarddana and honoring him the Yadavas sat delightedly on their respective thrones. Thus adored by his god-like kinsmen the mighty-armed and highly illustrious Mādhava, the enhancer of the joy of the citizens, began to live there happily with them (20–21).
After the Yadavas had all taken their seats, the worshipful saint Nārada, according to the order of the king of gods, came to Janārddana at the meeting. Then worshipped by the heroic Yadu chiefs and shaking hands with Govinda he sat on a most excellent throne. Seated at ease he said to the Vrishnis:—"O foremost of men, know that I have come here at the mandate of the king of gods. O leading kings, hear now of all the heroic deeds which Krishna, the slayer of Keshi, has performed from his boyhood (22–25).
"Having oppressed the Yadavas and put in chains his father Ahuka, the wicked son of Ugrasena, Kansa secured for himself the kingdom. Seeking refuge with his father-in-law Jarāsandha, that wicked-minded wretch, the curse of his family, used to hate the other Bhojas, Vrishnis and Andhakas. In order to accomplish a good work for his kinsmen and protect Ugrasena the powerful Vasudeva preserved his own son (26–28). You have all heard of the highly wondrous deeds which the slayer of Madhu performed before Shurasena and others while living with the milkmen in the suburb of Mathurā. One day while Janārddana was sporting under a cart, the highly powerful, dreadful, grim-visaged She-demon Putanā, under the guise of a bird, wished to make him suck her poisoned breast. He however killed her. Beholding however the dreadful, grim-visaged daughter of Bali, Putanā slain, the forest-ranging Gopas regarded him as one born again and gave him the name of Adhokhshaja. The Purusottama, in his infancy, performed another wonderful feat. While playing he upset a cart with his feet. He injured some of the boys for which Yashodā tied him to a wooden mortar. He, in that condition, uprooted two Arjuna trees for which he obtained the name of Dāmodara. The highly powerful and irrepressible Kālya Nāga was vanquished by him in the lake of Yamunā while sporting. Adored by the Nāgas in their house in the presence of Akrura the Lord assumed a celestial body. Observing the cows assailed by cold and wind, the high-souled and intelligent son of Vasudeva, Krishna, although a child, held up, for saving them, the mount Govardhana for seven nights (29–38). The wicked, highly powerful, huge-bodied great Asura Aristha, the destroyer of men, has been killed by Vāsudeva. When Sunamā came with his army to arrest him he assailed him through wolves. For protecting the cows, the highly powerful, huge-bodied Dānava Dhenuka has been slain by Keshava. Ranging in the forest with Rohini’s son under the guise of a milkman he created terror in Kansa. While living in Vraja, Purusottaina Shouri killed the powerful horse of the Bhoja king Kansa that had his teeth for it’s weapon and was a great help to him (39–43). Kansa’s courtier the highly powerful Dānava Pralamva, was killed by Rohini’s son with one stroke of his fist. These two highly powerful sons of Vasudeva, resembling celestial youths, were initiated at that time by the Brāhmana Gārgya. The great saint knew who they really are and so they have been tutored by him from their very birth (44–46).
"Thereupon those two highly powerful, foremost of men, like unto two infuriated young lions living on the Himalaya, attaining to youth, pilfered the hearts of milk-women. While those two heroic and effulgent sons of the milk-man Nanda used to move about in the pasture land the other boys, what to speak of equalling them in sport and strength, could not even look at them. Hearing of those two large-armed brothers, of firm shoulders, Bala and Keshava grow up like a Shāla tree Kansa was pained and consulted with his ministers. And when he could not arrest them by any means he oppressed Vasudeva with all his kinsmen. Fettered like a felon along with Ugrasena Anakadundubhi began to spend his days in great misery. Having thus kept in prison his father, Kansa, with the help of Jarāsandha, Ahbriti and Bhishmaka, governed Shurasena’s kingdom (47-53).
"After few days had passed in this way, the king Kansa, undertook a great festival in Mathura in honor of the trident-handed deity. In that festival, O king, wrestlers, songsters and clever dancers had assembled there from various countries. In that festival, the highly powerful Kansa had built there a rich arena, by clever and well-trained artizans. Thousands of seats were occupied by citizens and villagers as the sky is crested with luminous bodies (54–57). As the performer of pious deeds ascends the celestial chariot so the Bhoja king Kansa ascended the well-decorated platform of the arena. At the entrance of that arena the powerful Kansa had kept a mad elephant ridden by heroes and covered with weapons. Thinking of Rāma and Krishna the highly powerful Kansa had no sleep even in the night previous, and hearing now of the arrival of those two foremost of men, like unto the sun and moon he became more careful for protecting himself (58–60). Hearing of that most excellent arena those two foremost of men, the heroic Rama and Krishna, the slayers of their enemies, attempted to enter there as a tiger goes to the pasture of cows. And although prevented by the warders they entered there after killing the elephant Kuvalayāpida. Having entered that arena the irrepressible Bala and Krishna first powdered Chanura and Andhra and then killed the wicked son of Ugrasena with his younger brother (61–64). Who else but Yadu’s descendant could accomplish such a feat which even the gods could not do (65)? Keshava has brought for you all these riches which Pralhāda, Bali and even Shamvara could not obtain before. He has killed the Daityas Muru and Pānchajana. And coming out of his mountainous fastness Nisunda has been slain with all his kinsmen (66–67). Having killed Bhumi’s son Naraka and brought back the beautiful pair of Aditi’s ear-rings Keshava attained to great fame from the celestials in their region (68). O ye Yadavas, depending upon the strength of Krishna’s arms and shorn of pride, fear, sorrow and other impediments do you celebrate various sacrifices. A great work of the gods has been performed by the intelligent Krishna. May you fare-well. I have come here to communicate to you this glad tidings, O ye chiefs, Vāsava has said that he would with great care procure what ever you would like to have. He is yours and you are his. Know it for certain, that the foremost of gods, the chastiser of Pāka has despatched me here to inform Krishna that the gods have been highly pleased. There lives advancement where reign the goddesses of prosperity and modesty. In the high-souled Vāsudeva all the three exist (69–73)".
CCXLIX. THE SAME SUBJECT CONTINUED
Narada said:—Moreover, the nooses made by Mura have been cut, Nisumva and Naraka have been slain and the road to the city of Pragyotish has been freed from all dangers. Even the proud kings of the world have been frightened in battle by this descendant of Shura (Krishna) with the twang of his bow and the sound of his conch-shell Panchajanya. Having vanquished easily the highly powerful Rukshmi well protected by the Decean car-warriors resembling clouds, the foremost of Vrishnis Keshava carried away Rukshmini (1–3). Afterwards Hari, the holder of conch-shell, discus and club, brought Bhoja’s daughter into his house in a car effulgent like the sun and producing a rattle like unto the muttering of clouds and married her. In the city of Jāruthi he defeated Ahdriti, Kratha and Shishupala and vanquished Dantavakra and Shatadhanwā with all their soldiers. Worked up with anger the beautiful lord of Shoubha killed Shālwa, grasping firmly a bow, the Yavana Indradyumna and Kasherunām. Having scattered thousands of mountains the lotus-eyed Purusottama struck Dyumutsena with his discus. In the city of Irāvati on the summit of the mount Mahendra there lived two followers of Rāvana Gopati and Tālaketu, who could disappear form view within the twinkling of an eye and were effulgent like sun and fire. The foremost of men, Keshava, the holder of Srānga bow, killed them both, within the twinkling of an eye, the Dānavas Hansa and Dimvaka have been also slain by Krishna with their followers. Vārānashi (Benares) has been burnt down by the high souled Keshava and the king with his followers has been slain (4-11). Having killed Maya in battle with knotty arrows Krishna, of wonderful deeds, has released the son of Indrasena (12). The highly powerful Varuna, with all the acquatic animals, has been defeated in battle by Krishna repairing to Lohitakuta (under water) (13). Having gone to Indra’s palace, he, although prevented by the highly powerful celestials, disregarding their king, carried away the Pārijāta tree (14). The intelligent Janārddana has slain the kings of Pandya, Poundrya, Kalinga, Matsa and Banga (15). Having killed hundreds of highly powerful kings he married his beautiful queen Gāndhāri. But the Lord Madhusudana has crowned the foremost of Bharatas, Arjuna, the holder of Gāndiva bow who used to play before Kunti, with success (16–17). This foremost of men has defeated, in battle, Drona, Drauni, Karna, Bhishma, Suyodhana and other warriors. For pleasing Vabhru the powerful Hari, the holder of conch-shell, discus and club, carried away by force the daughter of the king of Suveera (18-19). When Venudāri trampled over the entire earth with his horses, cars and elephants Purusottama defeated him with great care (20). Acquiring, by his ascetic penances, energy, strength and power in his pristine dwarfish form Mādhava stole away from Bali the three worlds. Even when he was attacked in the city of Prāgyotish by the Dānavas with thunderbolts, clubs and swords Death could not near him (20-22). Bali’s son, the highly powerful, energetic and rich Bāna has been defeated by Krishna with all his followers. The highly powerful Janārddana has killed Peetha, Paithika and Asitomā the courtiers of the long-armed Kansa (23–24). The highly illustrious Mādhava, the foremost of men, has killed the Daityas Jambha, Airāvata and Virupa, assuming the semblance of a man (25). Having defeated in water the highly powerful Nāga king Kālya, the lotus-eyed (Krishna) has despatched him to the sea (26). Having vanquished Vivaswān’s son Yama, Hari, the foremost of men, has restored to life the dead son of Sāndipani (27). O Emperor Janamejaya, in this way, this high-souled one chastises those wicked souls who injure the Brāhmanas and the gods. Having slain Bhumi’s son Naraka he has brought the pair of ear-rings and given them to the mother of gods for pleasing the holder of thunder-bolt (28–29). The highly illustrious Lord Vishnu, the master of all the worlds, is a terror to the Daityas and declares fearlessness to the celestials (30). Having established virtue amongst the mortals by performing various sacrifices and accomplished the great work of the gods he will return to his own region. Then the highly illustrious Krishna will make the ocean devour the cities Bhogavati, a favourite resort of the Rishis, and Dwārakā (31–33). This city of Dwārakā, filled with various jewels and sacrificial grounds, will enter, with its gardens, into the abode (sea) of Varuna (33). The ocean, conversant with the desire of Krishna, the holder of Shrānga bow, will inundate this city of Dwārakā constructed by Vāsudeva and resembling the residence of the sun. There is none amongst the gods, Asuras, and men and none will be, except the slayer of Madhu, who will be able to live here (34–37).
Having thus instituted many excellent regulations amongst the Dāshārhas Vishnu himself will be united with Nārāyana, Shoma and Surya. He is incomparable, above the reach of thought, can go any where at will and has control over his senses. As a boy plays with a toy so he sports with these creatures (36–37). None can measure the large-armed slayer of Madhu; there is nothing similar or otherwise with his universal form (38). In this way he has been eulogised hundreds and thousands of times. But none has been able to see the end of his works. Beholding with his eyes, rendered more powerful by ascetic penances, the deeds which the lotus-eyed Keshava performed with Sangkarshana’s help in his boyhood, the highly intelligent and the great Yogin Vyasa, the witness of all, had already narrated them all (39-41).
Vaishampāyana said:—Having thus chanted the glories of Govinda at the mandate of the king of gods, the celestial saint Nārada, adored by the Yadavas, repaired to the celestial region (42). Thereupon the lotus-eyed slayer of Madhu, Govinda, distributed those riches and jewels duly amongst the Vrishnis and Andhakas. Having obtained them the high-souled Yadavas too began to perform sacrifices with profuse presents and live in the city of Dwarakā (43-44).
CCL. KRISHNA’S CHILDREN
Vaishampāyana said:–0 reverend Sir, of the many thousand wives of Krishna you have duly mentioned the names of eight. Do you now give an account of their children (1).
Vaishampāyana said:—Eight queens of Krishna had been recognised as leading ones. They all gave birth to heroic sons. Listen to an account of the names of their children (2). (Krishna’s principal wives were) Rukshmini, Satyabhāmā, Nagnajiti, Sudattā, Saivyā, Lakshmanā, Mitravindā, Kālindi, Jāmvavati, Pouravi, Subhimā, Mādri and others. Amongst them, hear of the names of the sons of Rukshmini (3–4). Rukshmini first gave birth to a son by name Pradyumna who killed Shamvara. Next she gave birth to the mighty car-warrior Chārudeshna, the scion of the Vrishni race, and afterwards to Chāruchandra, Chārugarbha, Sudangstra, Druma, Sushena, Chārugupta, the powerful Chāruvinda and the youngest Chāruvāhu. Besides she gave birth to a daughter by name Chārumati. Garudadhwaja (Krishna) begat on Satyabhama, seven sons, namely, Bhānu, Bhimaratha, Kshupa, Rohita, Diptimān, Tāmrajaksha, and Jalāntaka and four daughters, namely Bhānu, Bhimarikā, Tāndrapaksha and Jalandhama. Jamvavati gave birth to a son, the ornament of the battle-field, by name Sāmva, as also to Mitravān, Mitravinda, Mitravāhu and Sunitha and a daughter by name Mitravati. Hear now of the children of Nagnajiti (5-10). She gave birth to two sons, Bhadrakāra and Bhadravinda and a daughter, by name Bhadravati. Saivyā gave birth to Sangrāmajit, Satyajit, Senajit, Shura and Sapatnijit. The princes Vrikāshwa, Vrikanirvitti, Vrikadipti and Subhimā were Madri’s sons. O king, hear now of the children of Lakshmanā. Gātravān, Gātragupta and the powerful Gātravinda were born with their youngest sister Gātravati. Kālindi gave birth to a pious son by name Asruta whom Madhusudana gave to Shrutasenā. Having given that son away Hrishikesha delightedly said to his wife: "For long he will be the son of you both." Vrihati gave birth to Gada. Saivyā gave birth to Angada, Kumada, Sweta and a daughter by the name of Swetā. Sudevā gave birth to five sons by name Avagāha, Sumitra, Suchi, Chitraratha and Chitrasena and a daughter by name Chitravati. Besides Vanastambha, Stambha and Stambhavāna were born to him as sons. Of them Vanasthambha begat Mitrasena and Stambhavati. Upāsangha begat two sons, Vajrāsu and Kshipra. Koushiki, Sutasoma, and Youdhisthiri gave birth to Yudhisthira, the wonderful warrior Kāpāli and Garuda (11-20).
Thus the sons of Mādhava numbered one lak and eighty thousand. They were all valiant and expert in fighting. O king, I have thus narrated the progeny of Janārddana (21–22).
O foremost of kings, Pradyumna begat on the Vidarbha princess a son by name Aniruddha. He had the emblem of a deer on his flag and no body could obstruct him in battle (23). Baladeva begat on Revati two sons by name Nishatha and Ulmuka. Those two brothers were beautiful like gods. Shura’s son Vasudeva begat on his two wives Sutanu and Nārāchi two sons by name Poundra and Kapila. Of them Nārāchi gave birth to Kapila and Sutanu to Paundra. Of those two sons Poundra became the king and Kapila entered into woods. Vasudeva begat on Sudrā the highly powerful hero Jara who was a great archer. Vasudeva begat on Kāshi a quick-coursing son by name Supārshwa. Aniruddha had two sons, Sānu and Vajrā of whom the latter was the eldest. Vajra begat Pratiratha whose son was Suchāru. Amitra, the youngest son of Vrishni, begat Sini whose sons were Satyavāk and the great car-warrior Satyaka. The heroic Yuyudhāna was Satyaka’s son. Yuyudhana’s son was Asanga whose son was Tuni. Tuni’s son was Yugandhara. With him, O king, the family ends (24–31).
CCLI. AN ACCOUNT OF PRADYUMNA
Janamejaya said:—You said before that Pradyumna had killed Shamvara. Describe to me now how Pradyumna killed him (1).
Vaishampāyana said:—Kāma (Cupid) of firm vows, in order to kill Shamvara, took his birth from Rukshmini, the incarnation of Lakshmi, and Vāsudeva as his beautiful son Pradyumna. On the seventh day at dead of night Kalashamvara stole away that infant son of Krishna from the lying-in room (2-3). Krishna, who followed the celestial Māyā, knew every thing and therefore he did not kill at that time the Dānava, invincible in battle (4). As if urged on by Death the great Asura stole away Krishna’s son. And throwing him upon his arms he took him to his own city. His beautiful and accomplished wife Māyāvati, as if the very incarnation of Māyā, had no offspring so that Dānava, as if commissioned by Death, gave over that son of Vasudeva to her like his own (5–7). Seeing him she was filled with joy and her hairs stood erect: she looked at him repeatedly with delight (8). Casting her looks on him in this way she recollected that he was her favourite husband. Remembering it she again thought (9) "He is my lord for whom I am day and night plunged into the lake of anxiety and sorrow and have not been able to enjoy mental felicity any where (10). He was formerly reduced to ashes by the divine trident handed deity stricken with sorrow for Sati. Now he has been seen by me in another birth (11). However, being his wife and knowing him as my husband how can I give him milk and address him as my son?" (12)
Thinking thus Māyāvati handed over the baby to the nurse and soon reared him up with nourishing tonics. Informed by the nurse and out of ignorance Rukshmini’s son knew Māyāvati as his mother (13–14). Having brought up that lotus-eyed son of the Lord of Kamalā Māyāvati too, stricken with lust, instructed him in all forms of illusion (15). When gradually crossing the limit of youth Pradyumna looked highly beautiful, became an expert in the use of all sorts of weapons and in deciphering the movements of women, Māyāvati, assuming the semblance of a beautiful woman, sought the company of her beloved consort and tempted him with her gestures. Seeing that sweet-smiling lady attached to him Pradyumna said to her:—"What is this? Why do you, casting off your maternal feelings, behave in this perverse way? Alas, how wicked are women. How fickle is their mind. Possessed by lust you are not regarding me as your son and behaving otherwise. O gentle lady, what is the cause of such a perversity of nature? Am I not then your son? Why do you behave in this way? I wish to learn the secret of this from you. The nature of women is fickle like lightning. As the clouds are attached to the summits of a mountain so they are attached to men. O gentle lady, it matters little whether I am your son or not. I wish to learn from your own mouth the object of your movements." Thus addressed that timid damsel, having her heart stricken with lust, said to her lover, Keshava’s son in a solitary place. "You are not my son, nor Shamvara is your father (17–23). You are a powerful and beautiful descendant of Vrishni; you are the delightful son of Vāsudeva and Rukshmini. After your birth on the seventh day you were brought here. When you were a helpless baby in the lying-in chamber you were stolen by my powerful husband. Tresspassing into the house of your father Vāsudeva, resembling Vasava himself, Shamvara stole you away. Stricken with sorrow for a son like you your mother is bewailing like a cow estranged from its calf. Because you were brought here in your very infancy your father, having the emblem of Garuda on his flag, and more powerful than even Shakra himself, does not know it. O lord, you are a Vrishni prince and not a son of Shamvara. Besides the Dānavas cannot beget a son like yourself. O gentle one, I seek you as my lover, because I have not given birth to you. Seeing your beauty my weak heart is drooping. Besides O Vrishni hero, you should seek in my heart what desire is there. I have thus described to you how you are not a son of myself and Shamvara and how I have grown attached to you (24-33)." Pradyumna, the son of the holder of discus, had mastered all forms of illusion. So thus addressed by Māyāvati and worked up with anger, he, exclaiming his own name, called Shamvara. He said:—"Alas shall I remain here fearing that wicked-souled Dānava who has stolen away the infant son of Keshava? How may that sinful wretch become angry? How can I slay him? I should do what excites his anger. With my sharpened spear I will strike down the wonderful standard with a flying pennon having the emblem of a lion which stands like the mount Sumeru on his gate. If he comes to know of the spoliation of his standard Shamvara will surely come out. I will then kill him in battle and return to Dwārakā." Having said this the large-armed Pradyumna stringed his bow, took up arrows and struck down that jewel of a standard belonging to Shamvara. Hearing of the spoliation of his standard by the high-souled Pradyumna, Shamvara, filled with anger, ordered his sons, saying:—"O ye great heroes, do you soon kill Rukshmini’s son (34-41). I do not wish to see him who has done me this wrong." Hearing the words of Shamvara, his sons, Chitrasena, Atisena, Vishwaksenajit, Shrutasena, Sushena, Somasena, Mana, Senāni, Sainyahanta, Senahā, Sainika, Senaskandha, Atisena, Senaka, Janaka, Sukala, Vikala, Shānta, Shāntāntakara, Vibhu, Kumbhaketu, Sudangstra and Keshi, well-armed and delighted, set out for killing Pradyumna. Taking up discuses, Tomaras, tridents, Pattishas, swords, Paraswadhas, and worked up with anger, they, inviting Pradyumna, went to the battle-field (42-47). Thereupon taking up his bow the large-armed Pradyumna speedily ascended his car and drove towards the battle-field (48). Thereupon there took place a dreadful and hair-stirring encounter between Keshava’s son and those of Shamvara (49). In order to witness that battle, the Gandharvas, Uragas and Chāranas with all the gods headed by their king stationed themselves in the sky (50). Nārada, Tumvuru, Hāhā, Huhu and other songsters, encircled by Apsaras, also stationed themselves there (51). Then the Gandharva Advutanāma, attached to the court of the king of gods, said to Vāsudeva, the wielder of thunder-bolt: "The sons of Shamvara are a hundred in number and Krishna’s son is alone. How can he, fighting alone with many, acquire victory?" (52–53) Hearing his words, Vāsava, the slayer of Bali, smilingly said:—"Hear of his prowess. In his pristine body he was Kāma and consumed by Hara’s fiery anger. Afterwards propitiated by his wife the three-eyed deity conferred on her, a boon, saying:—’When Vishnu, assuming the semblance of a man, will live in the city of Dwāraka, he will take his birth as his son and become your husband. This your highly powerful and energetic husband, although celebrated in the three worlds, as Ananga limbless, will take his birth there and kill Shamvara, for the seventh day after Pradyumna’s birth, Shamvara, resorting to this illusory powers, will steal him away from Rukshmini’s lap (54-58). Therefore go to Shamvara’s house; and hidden under your illusory body do you become his wife Mayavati and please him. There nourish your baby husband. When he will attain to youth he will kill Shamvara. Afterwards Ananga will go with you to Dwarakā and he will enjoy with you in the same way as I do with Girijā.’ Having said this the king of gods Hara repaired to the mount Kailāsha resorted to by Siddhas and Charanas and resembling Sumeru. Kāma’s wife too, having saluted Uma’s husband, waited at Shamvara’s residence for the termination of the appointed time. O Pratihara, the large-armed Pradyumna will surely kill Shamvara. He has been destined as the destroyer of that wicked Danava and his sons (59–64)".
CCLII. BATTLE BETWEEN PRADYUMNA AND SHAMVARA’S SONS
Vaishampāyana said:—Thereupon there took place a great hair-stirring encounter between Rukshmini’s son and those of Shamvara (1). Afterwards in anger those great Daityas began to shower simultaneously on Pradyumna arrows, Saktis, Parashwadhas, Tomara’s, Kuntas, Bhushundis and maces (2). Krishna’s son too, worked up with anger, struck them in the battle each with five arrows shot off his bow. Thereupon those resolute Asuras, exceedingly wroth, set up a net-work of weapons for killing Pradyumna. Thereat worked up with anger Ananga soon took up his bow (3-5). He then killed the ten highly powerful sons of Shamvara. The next moment, filled with anger the powerful son of Keshava soon cut off Chitrasena’s head with a Bhalla. Thereupon the remaining sons of Shamvara, anxious to fight, began to run taking up and discharging arrows. And for killing Ananga they all unitedly fought and shot arrows. The highly powerful son of Krishna, on the other hand, cut off their heads, as if in sport. Having thus slain one hundred sons of Shamvara, all good bow men, he stood in the battle field desirous of fighting. Hearing of the death of his hundred sons Shamvara was filled with wrath (6–10). He asked his charioteer to get ready his car. Receiving the order of the king the charioteer saluted him touching the ground with his head and brought the car there, and asked the soldiers to get ready soon. It was drawn by a thousand bear and tied with the ropes of snakes. It was coated with tiger-skin, adorned with a net-work of small bells and filled with wolves. It had ten stairs, one after another, was painted with stars and adorned with gold. It had a huge standard, was high and embellished with flags having the figures of lions painted on them. It had wooden fenders around it and iron axles. It was high like the summit of Mandara, was bedecked with beautiful chowries, covered with stars and adorned with golden standards (11-16). As if urged on by Death, Shamvara, putting on a golden armour and taking up his bow and arrows, set out for battle accompanied by his soldiers and four ministers. Encircled by his ministers, Durdhara, Ketumāli, Shatruhantā and Pramarddana, Shamvara set out, desirous of fighting. When with two hundred cars, ten thousands elephants, eight thousand horses and ten lakhs of infantry Shamvara set out for the battle-field there appeared various omens on all sides. The cranes began to emit hideous yells in the sky filled with vultures and fire-brands, making a sound like that of evening clouds, began to fall down. The jackals yelled striking terror into the huge army. And vultures sat on the tops of the standards desirous of drinking the blood of the Danavas. Headless figures were seen dropping on his car (17–23). The birds emitted indistinct notes on Samvara’s car. The moon was possessed by Rahu (eclipsed) and encircled by its disc. His left hand and eye danced presaging some calamity and the horses, attached to his car, became of slackened speed. The Kanka birds fell on the head of Shamvara, the sworn enemy of the celestials and Indra began to send down a shower of blood mixed with live coals and cinders. Thousands of fire-brands dropped down on the battle-field and reins slipped off the hands of the charioteer. But Shamvara, filled with anger, paid no attention to those portends and proceeded for slaying Pradyumna. Thereat the earth shook at the sound of bugles, conch-shells, Mridanga, Panava, and Anaka all played upon simultaneously. Overwhelmed with terror caused by that terrible sound, beasts and birds fled away on all sides. Krishna’s son, however, bent on slaying his enemy, waited in the battle-field.
Shamvara, determined to fight and encircled by thousands of soldiers, struck Pradyumna with thousands of arrows. He, however, displaying quick-handedness, cut those arrows off before they could reach him. And bending his bow he shot arrows that there was none in the army who was not struck with one (24–33). Thus assailed with arrows by Pradyumna Shamvara’s men returned to him in fear. Beholding his men take to their heels, Shamvara, beside himself with anger, ordered his ministers. "At my mandate do ye proceed and strike my enemy’s son. Do not neglect him but kill him at once. If neglected he will ultimately ruin us like a disease disregarded in the beginning. If you wish to please me kill this sinful wretch of a wicked soul" (34–37).
Obeying Shamvara’s command and filled with anger the ministers drove their cars showering arrows. Seeing them run towards the battle-field the powerful Pradyumna was worked up with anger. Quickly taking up his bow he stood there. The highly powerful Pradyumna, the enhancer of the delight of Rukshmini, in anger, struck Durdhara with twenty-five arrows, Ketumāli with sixty three, Satruhanta with seventy and Pramarddana with eighty two. Thereat filled with anger the ministers covered Pradyumna with a downpour of arrows. Indeed it appeared highly wonderful. Each of them shot at him severally one hundred and twenty arrows (38–42). Makaradwaja (Pradyumna) cut them all off before they could hurt him. Afterwards, taking up a crescent-shaped arrow he killed with it Durdhara’s charioteer before the very eyes of the soldiers and warriors. The very next moment with four beautiful Kanka-feathered arrows he killed his four horses, with one arrow he cut off the umbrella and rein, with another the standard and crest and with sixty other arrows the axles, wheels and poles. Thereupon taking up another powerful Kanka-feathered arrow he shot it at the breast of the short-lived Durdhara. Deprived of his life, beauty, vitality and lustre the Danava fell down from his car like a planet of waning piety.
On the heroic Dānava Durdhara being slain the Daitya chief Ketumāli ran towards Krishna’s son showering arrows. And with an angry and frowning countenance he repeatedly said to Pradyumna "Wait! Wait!" Thereat filled with anger Krishna’s son covered him with arrows as a cloud sprinkles a mountain in the rainy season. Sorely wounded by the great bowman Pradyumna, the Dānava minister took up his discus and hurled it for killing Pradyumna. Makardhwaja however sprang up and got hold of the discus, equally strong like that of Krishna, before it could fall on him. And with it before all he cut off Ketumāli’s head. Beholding that highly wondrous feat of Rukshmini’s son the king of gods and the celestials were filled with surprise (43-54). And the Gandharvas and Apsaras showered flowers on him.
Beholding Ketumāli slain Shatruhantā and Pramarddana, surrounded by a huge army, ran towards Pradyumna (55). They all hurled at Krishna’s son clubs, maces, discuses, nooses, Tomaras, arrows, Bhindhipālas, axes and other weapons simultaneously for killing him. However the heroic Kāma, displaying light-handedness, sundered them with his arrows into many pieces. In anger he so struck with arrows the thousands of elephants, elephant-drives, cars, charioteers and horses that none was seen there who was not wounded (56-59). Grinding their soldiers Pradyumna created a dreadful river there having blood for its water. Pearl necklaces were its many waves, flesh, fat and marrow were the mud, the discuses were the islands, the arrows the whirlpools the cars the beautiful bank, bracelets and ear-rings were tortoises, the flags were the fishes and the elephants were other acquatic animals. The river had the horses for its acquatic animals, the hairs for its mosses, the waist threads for its lotus-stalks, the beautiful faces for its lotuses, the chowries for its swans, the heads for its Timi fishes and the blood for its water. Nobody, especially the weak, could cross that river created by Ananga. If was dreadful, impassable and full of weapons, and it extended the territories of Yama. Having agitated the other bowmen the beautiful son of Rukshmini shot in numerable arrows at Shatruhantā. He too, filled with anger, discharged arrows which fell on Pradyumna’s breast. Although wounded with that arrow the powerful son of Keshava did not tremble. He took a mace for killing Shatruhantā who was on the point of death (60-68). That burning Sakti, making a sound like that of Indra’s thunder-bolt, discharged by Rukshmini’s son, fell down piercing the heart of the enemy (69). With it the heart of the highly powerful Shatruhantā was cut off, his limbs were mutilated and his vital parts and joints were separated. And he fell down vomitting forth blood (70).
Beholding Satruhantā slain Pramarddana came forward with a mace and said: "O you fond of fighting, what is the use of battling with these ordinary men? O you of wicked intellect, stand here firmly for a moment and fight with me and you will not have to live any longer on this earth (71–72). You are born in the race of Vrishnis and your father is our enemy. If we can slay his son today he will also be killed. O you of wicked understanding, with your death the gods will meet with extinction and the Daityas and Danavas, having their enemy slain, will enjoy happiness (73–74). Yourself being slain with my weapons I will, with your blood, perform the watering ceremony of the dead sons of Shamvara. Hearing of the death of a young son like yourself Bhishmaka’s daughter will bewail piteously. Hearing of your death, your wicked father, the holder of discus, will give up his life today" (75–77).
Having said this Pramarddana quickly struck Rukshmini’s son with his parigha. Wounded thus the highly powerful and energetic son of Rukshmini threw up his car with his hands, struck it down to the ground and crushed it. Leaping down then from his car the Danava stood on the ground as a foot-soldier. And taking up his club he hurled it at Keshava’s son. Kāma, on the other hand, crushed down Pramarddana with that club (78–80).
Beholding Pramarddana slain the Daityas could not stand before Pradyumna and began to fly away like a herd of elephants terrorised by a lion (81). As the lambs fly on seeing a dog, so the Daitya soldiers, stricken with fear of Pradyumna, lost heart (82). The ugly-looking Danava soldiers, with hairs dishevelled and their dresses soiled with blood, looked like a woman in menses (83). As roughly handled by a cruel and lustful person a youthful damsel, cut with Cupid’s shafts, cannot stand in that battle and flies away breathing to her house so those Danava soldiers, assailed with arrows and filled with fear, left the battle-field and fled away sighing heavily (84).
CCLIII. SHAMVARA COMES TO THE BATTLE-FIELD
Vaishampāyana said;—O king, thereupon filled with anger Shamvara said to his charioteer:—"O hero, do you soon take my car to the enemy. With arrows I will kill him who has done me wrong." Hearing the words of his master, the charioteer, always doing good to him, drove the car adorned with gold. Beholding the chariot approach him, Pradyumna, having delightful eyes, took up in anger his bow and set to it golden arrows. He then struck Shamvara with it and excited his anger in battle (1–4). That arrow cutting to his very vitals, Shamvara, the enemy of gods, was greatly bewildered. And holding the reins of the car he lost consciousness. Regaining his consciousness a few moments after the Dānava Shamvara took up his bow in anger and struck Krishna’s son with seventy sharpened arrows. Pradyumna, with seven shafts, cut off those arrows into seven parts before they could reach him. And with seventy sharpened winged arrows he struck Shamvara. As a cloud covers a mountain with its showers so he struck Shamvara again with a thousand beautiful winged arrows. Thereupon all the quarters being covered with arrows the sky was so enshrouded by darkness that even the sun was not visible. Seeing it Shamvara dispelled that darkness with his thunderbolt and showered arrows on Pradyumna’s car. O king, Pradyumna too, displaying light-handedness, cut off those arrows into many pieces with his knotty shafts. When that great downpour of arrows was stopped by Krishna’s son, Shamvara, by his illusory powers, showered trees. Beholding those trees Pradyumna was beside himself with anger and destroyed them all by discharging fiery weapons. When all the trees were reduced to ashes Shamvara made a downpour of stones which Pradyumna removed from the battle-field by means of airy weapons. O king, thereupon, Shamvara, the enemy of gods, took up his bow and created a great illusory display by throwing on Pradyumna’s car lions, tigers, bears, monkeys, horses, camels, asses and cloud-like elephants. Kāma however, with Gandharva weapons, cut them off into many pieces (5–17). Beholding his illusion dispelled by Pradyumna Shamvara, beside himself with anger, displayed another feat. He showered youthful, well-decked elephants with sixty heads each, mad after fighting and ridden by expert drivers. Beholding those illusory creations about to fall on him the great lotus-eyed (Pradyumna) having the emblem of a fish on his flag, desired to create illusory lions. O king, as the sun sends away the night so the illusory lions, created by the intelligent son of Rukshmini, destroyed the illusory elephants. Beholding his illusory elephants killed, Shamvara, the king of Dānavas, created Sunmohini Māyā. Beholding that Mohini (fascinating) Māyā the creation of Maya, discharged by Shamvara, the powerful Pradyumna obstructed it with his Sanjnā (consciousness) weapon (18–23). Greatly exercised with anger on account of his illusion being destroyed the highly powerful king of Dānavas, Shamvara displayed an illusion of lions. Beholding the lions about to fall on him the powerful son of Rukshmini took up Gandharva weapons and created Sharabhas.³⁰⁹ As the wind scatters clouds so those Sharabhas, having eight legs, claws and teeth, pursued the lions. Beholding the lions pursued by the illusory eight-legged animals Shamvara began to think of measures for killing them. He thought: "Alas! How stupid I am. Why did I not kill him in his infancy? Now this wicked-minded one has attained to youth and mastered all the weapons. How shall I kill this enemy stationed at the head of the battle? The dreadful illusion of serpents, which the great god Hara, the destroyer of Asuras, instructed me in, is only known to me. Let me now spread that great illusion of serpents. Methinks this powerful and wicked Māyāvia will be consumed thereby" (24–30).
Thinking thus Shamvara displayed that illusion of serpents full of burning venom, which fettered Pradyumna with his car, horses and charioteer. Beholding himself thus bound with illusory serpents and about to be killed Pradyumna thought of the illusion of Garudas that could kill the serpents. As soon as the high-souled Pradyumna thought of it Garudas began to move about and destroy the venomous serpents. When the illusion of serpents was dispelled the gods and Asuras, eulogising him said "Well done! Well done! O mighty-armed son of Rukshmini. On account of the illusion being dispelled by you we have been pleased" (31-35).
O Janamejaya, when the illusion of serpents was dispelled, Shamvara again thought: "I have a golden club resembling the rod of Death which even the gods and Asuras cannot withstand in the battle-field. Formerly pleased the goddess Umā conferred that on me and said ’O Shamvara, take the golden club. Practising hard austerities I produced from my own body this club which can dispell all forms of illusion and kill all the Asuras. I have with this club despatched to the abode of Yama with all their followers, the powerful sky-ranging and dreadful Danavas Shumbha and Nishumbha. When your life will be in peril, hurl this club at your enemy’. Saying this goddess Pārvati disappeared from that place. I will hurl it now aiming at my enemy" (36-41).
Thereupon informed of his motive the king of gods said to Nārada:—"Do you soon approach the car of the large-armed Pradyumna, make him conscious and remind him of his pristine birth. Give that of slayer of Asura this invincible coat of mail and Vaishnava weapons." Thus addressed by Maghavān Nārada speedily went away (42—44). And stationed in the sky he said to Pradyumna:—"O prince, know me as the celestial songster Nārada. The king of gods has sent me here to make yourself conscious. O giver of honor, remember your pristine birth. O hero, you are Kāma. Reduced to ashes by Hara’s ire you became limbless. You have been begotten by Keshava on Rukshmini in the Vrishni race, and are known there by the name of Pradyumna. Before the completion of the seventh night Shamvara had stolen you away from the lying-in-room. O large-armed hero, when Shamvara carried you away Keshava disregarded him in the interest of the great work of the gods namely the destruction of Shamvara. Know as your former wife Rati the spouse of Shamvara by name Māyāvati. She was living on Shamvara’s house for protecting you. In order to create pleasure and forgetfulness in that wicked Dānava she sends Rati to him, created, by illusion, of her own person. O Pradyumna, having killed Shamvara in the battle-field with Vaishnava weapons take your own wife Māyāvati and go to Dwārakā. O slayer of your enemies, do you take this Vaishanava weapon and highly lustrous coat of mail. The king of gods has sent them for you. Hear another word of mine and carry it out without any fear. Pleased Pārvati gave this enemy of gods a club which is always very powerful and can grind all enemies; and none amongst the gods, Dānāvas and men, can withstand it in battle. In order to counteract this weapon you should remember the goddess. Besides, those, who are anxious to fight, should always bow unto and chant the glories of the great goddess. You should be careful when you fight with your enemy." Having said this Naradā returned where Vāsava was (45–58).
³⁰⁹ A fabulous beast supposed to have eight legs and to inhabit particularly the snowy regions.
CCLIV. SHAMVARA’S DEATH
Vaishampāyana said:—Thereupon filled with anger Shamvara took up his club. O descendant of Bharata, when Shamvara took up his club there rose twelve suns, the mountains trembled and the earth shook. The water of the ocean flowed upwards, the gods were agitated, the sky was filled with vultures, fire brands fell, dreadful wind blew and Indra sent down showers of blood. Beholding all those evil omens the heroic Pradyumna soon got down from his car. And folding his hands he recollected the beloved consort of Shankara, Pārvati, and bending his head began to chant her glories (1-5).
Pradyumna said:—"Salutation unto Kātyāyani, the mother of Kārtikeya. Salutation again unto Kātyāyani the mother of the three worlds. Salutation unto the goddess who hath destroyed our enemies. Salutation unto Gouri the consort of Girisha. Salutation unto the goddess who has killed Sumbha and pierced the heart of Nisumbha. Salutation unto Kālarātri and Kumari. I bow with folded hands unto the goddess who lives in a mountainous forest. I bow unto the great goddess who lives on the mount Vindhya, who destroys the forts, who is Durgā, who is fond of battle and who is Jayā and Vijayā. I bow unto the goddess who is unconquerable, who afflicts her enemies, who has a bell in her hand and is adorned with a garland of bells. I bow unto the goddess, who has the figure of a lion on her banner, who holds a trident, who has slain the buffalo-faced demon and rides a lion. I bow with folded hands unto the goddess who is one and without any parts, who is the sacred Gāyatri that is recited at a sacrifice and Savitri of the Brāhmanas. O goddess, do thou always protect me in battle and crown me with success." Thus eulogised by Kāma the goddess was pleased (6-13).
Pleased at heart the goddess said to him:—"O you of large arms, O you the enhancer of Rukshmini’s joy, behold me. O son, seeing me does not go fruitless. Pray for a boon therefore." Hearing the words of the goddess his hairs stood erect and his mind was filled, with joy. Saluting the goddess he communicated his object:—"O goddess, while thou hast been propitiated do thou confer on one what I desire. O giver of honor, may I vanquish all my enemies. O goddess, may the club, produced from thy own person which thou hast given to Shamvara, become a garland of lotuses as soon as it touches my body." Hearing it and saying "So be it" the goddess disappeared (14–18). And the highly powerful Pradyumna too, with great delight, ascended the car.
Thereupon taking up his club and whirling it the powerful Shamvara threw it on Pradyumna’s breast. As soon as it approached him, it became a garland of lotuses around Pradyumna’s neck. And he looked like the moon encircled by stars (19–21). Beholding the club converted into a garland of lotuses the gods, Gandharvas, Siddhas, and the great Rishis spoke highly of Pradyumna in his presence. Thereupon bending his bow and setting to it the Vaishnava arrow which Nārada had brought, Keshava’s son said:—"O arrow, if I am the son of Rukshmini begotten by Keshava do thou, on the strength of this truth, kill Shamvara in the battle-field." Saying this the noble-minded Pradyumna, as if to consume the three worlds, drew his bow and shot the arrow at Shamvara. Thereupon that arrow, discharged by that Vrishni chief, piercing Shamvara’s breast, entered into the earth. By the energy of that Vaishnava arrow all his flesh, bones, nerves, skull and blood were reduced to ashes.
In this way the huge-bodied, sinful Dānava Shamvara being slain the gods and Gandharvas were filled with joy. Urvasi, Menakā, Rambhā, Viprachitti, Tilottamā, and other Apsarās and the entire animate and inanimate creation danced. Praising Pradyumna the king of gods, with the celestials, pleased, began to shower flowers on him. The king of Daityas being slain in battle by Madana the son of the slayer of Madhu, the gods were freed from the fear of their enemy, and eulogising Pradyumna they set out for the celestial region. As a lover goes to his love so Rukshmini’s son, fatigued with fighting, went with hasty steps into the city and met his consort (22-32).
CCLV. PRADYUMNA GOES TO DWARAKA AND HIS PARENTS RECOGNIZE HIM
Vaishampāyana said:—Having celebrated his sacrifice the powerful Māyāvin Shamvara was killed in battle on the eighth day of a fortnight (1). Having slain that foremost of Asuras in the city of Rikshavanta Pradyumna, taking Māyāvati with him, set out for his father’s city (2). By his illusory powers the quick-coursing hero rose up into the welkin and reached the charming city of Dwāravati protected by his father’s power (3). That young man, beautiful like Manmatha (Cupid), descended from the sky with Māyāvati at the inner appartment of Keshava (4). When Pradyumna thus came down Keshava’s queens were all filled with surprise, joy and fear (5). Afterwards seeing that young man, resembling Kāma himself, with his wife, their faces grew delighted; and they, with their eyes, as if drank his ambrosial beauty (6). Beholding the bashful countenance of that boy and him filled with shame at every step Krishna’s wives were all at their wit’s end (7). Beholding that boy, Rukshmini, the mother of a son, encircled by her hundred co-wives, was striken with sorrow. And shedding tears she said:—"Alas! I saw in a mid-night dream that the slayer of Kansa had given me mango leaves. Keshava took me on his lap and put a garland of pearls resembling the rays of the moon around my neck. A youthful lady, with beautiful curling hairs, clad in a white raiment and with a lotus in her hand, entered into my room. And she sprinkled me with beautiful water. Afterwards that lady touched my head with her hands and gave me a garland of lotuses." Having thus described her dream, Rukshmini, encircled by her female friends, cast her looks again and again on the prince and said:—"Blessed is that woman whose son is such a beautiful, long-lived boy resembling Kāma and just ushered into the first stage of youth. O son, what lucky woman has been blessed with a son like yourself black like clouds Why have you come here with your wife? Alas, if the powerful Death had not carried him away my baby Pradyumna would have been of this age by this time. My surmise can never be untrue. Forsooth you are a prince of the Vrishni family; from the marks of your body you look like Janārddana without his discus. Your face and hairs resemble those of Nārāyana and your thighs, arms and breast resemble those of my father-in-law and Haladhara. Alas, you look like the second celestial body of Nārāyana. With your person you have adorned the entire Vrishni race. Who are you, O my child?"
In the meantime Krishna all on a sudden entered there hearing from Nārada of the destruction of Shamvara (8-20). Beholding his eldest son there, along with his daughter-in-law Māyāvati resembling Cupid himself, Janārddana was filled with joy and said to the goddess-like Rukshmini: "O goddess, here is your son the great bow-man. He has killed Shamvara, an expert of illusion and has learnt all his illusory arts by which he used to torment the gods. This auspicious and chaste lady is the wife of your son. She was up to this time living in Shamvara’s house under the name of Māyāvati. Do not distress your mind thinking her as the wife of Shamvara. Know her as Rati, the beloved consort of Kāma. Formerly when Manmatha became limbless being consumed by Harā’s fiery anger this auspicious lady, up to this time, always kept that Daitya infatuated with her likeness made by her illusory powers. Even in her youth this beautiful lady did not seek Shamvara; creating her own like-ness by her illusory powers she used to send her to Shamvara. O fair lady, this my son’s wife, and your daughter-in-law will help Kāma and please him, She is our eldest daughter-in-law and deserves our affection. Take her to your room and nourish your lost son who has come back" (21–29).
Vaishampāyana said:—Hearing those words given vent to by Krishna Rukshmini attained to an excess of delight and said:—"Most fortunate am I since my heroic son has come back again. Blessed is my birth and I have achieved my object since my lost son has returned with his beloved wife. Come my son and enter this room with your wife." Thereupon having saluted his mother and Govinda Pradyumna bowed unto Haladhara. Thereupon raising up Pradyumna the foremost of the powerful Keshava, the slayer of enemy’s warriors, embraced him and smelt his head. The goddess Rukshmini too, with words suppressed with affection, raised up her daughter-in-law adorned with gold, placed her on her lap and embraced her. Thereupon as Aditi conducts the king of gods with Sachi into her own room so Rukshmini took her son who had returned with his wife to her own room (30-36).
CCLVI. BALADEVA’S MANTRA FOR PROTECTING PRADYUMNA
Vaishampāyana said:—O foremost of victors, after having slain Shamvara, Pradyumna had arrived at the city of Dwārāka a wonderful evening Mantra was recited. I am describing the evening Mantra which Baladeva recited at that time for protecting Pradyumna. If one recites it in the evening he has his soul purified. It has been recited by Baladeva, Vāsudeva, and the pious ascetics and saints:–"May the Lord of the universe Brahmā, the preceptor of the gods and Asuras, protect me. May Om, Vashatkar, Savitri and the three regulations protect me. May the four Vedas, Puranas, Itihāsas, Khilas, Upakhilas, the auxiliaries of the Vedas and their commentaries protect me (1–3). May earth, air, ether, water, light, the senses, mind, intellect, the gunas Sattwa, Raja, Tama, the five vital airs, namely Vyāna, Udana, Samāna, Prāna, and Apāna and the seven other airs which which pervade the universe protect me. May the great Rishis, Marichi, Angira, Atri, Pulastya, Pulaha, Kratu Bhrigu and the divine Vasistha protect me. May the fourteen Munis headed by Kashyapa, and the Lord Nārāyana with ten quarters and Gunas protect me. May the eleven Rudras, the twelve Adityās, the eight Vasus and the two Ashwinis protect me. May the mothers of the Daityas, Hri, Shree, Lakshmi, Swadhā, Medhā, Tushthi, Pushthi Smriti, Dhriti, Aditi, Diti, Danu, and Sinhikā protect me. May the mountains Himāvan, Hemkuta, Nishadha, Sweta, Rishabha, Paripatra, Vindhya, Vaidurya, Sahya, Udaya, Malaya, Meru, Mandara, Dardura, Krouncha, Kailāsha, and Maināka protect me (9-16). May the Nāgas, Shesha, Vasuki, Vishalāksha, Takshaka, Elapatrā, Suktikarna, Kamvala, Aswatara, Hastibhadra, Pitharaka, Karkotaka, Dhananjaya, Puranaka, Karavira, Sumanasya, Dadhimuka, Sringārapinda the Lord Mani known all over three worlds, the Nāga kings Dadhikarma and Haridraka all those Nagas and others whose names have not been mentioned—all those who are truthful and upholding the universe, protect me. May the four oceans protect me. May the river Ganga, the foremost of streams, Saraswati, Chandrabhaga, Shatadru, Devikā, Shivā, Iravati, Vipasha, Sarayu, Yamunā, Kalmashi, Rathoshmā, Vahinda, Hiranyadā, Plakshmā, Ikshumati, Shravanti, Vrihavrathā, and the celebrated Charmanvati and the sacred Vadhusara, and those whose names have not been mentioned flowing in the north sprinkle me with their water. May Venva, Godāvari, Kaveri, Kongkanāvati, Krishnā, Venva, Shuktimati, Tamasa, Pushpavahimi, Tamraparni, Jyotiratha, Utkala, Udum varāvati, Vaitarani, the sacred Vidarbha, Narmudā, Vitasta, Bhimarathi, Mahānandi, Elā, Kahini, Gomati and Shoma and all those whose names have not been mentioned flowing in the south sprinkle me with their water. May Kshiprā, the sacred Charmanvavati, Mahi, Shuvravati, Sindhu, Vetravati, Bhojanta, Vanamahkā, Purvabhadrā, Aparābhadrā, Urmita, Varadrumā, Vetravati, the well-known Chapadangi, Luthā, the sacred and charming Saraswati, Mitraghni, Indumāla, Madhumati, Umā, Garunar, Tapi, Vimalodaka, Vimalā, Vimalodā, Mattagangā, and Payaswani and all those whose names have not been mentioned here as well as the sacred Bhāgirathi flowing in the west sprinkle me with water (17-34). May the sacred lakes Prabhāsa, Prayaga, Naimisha, Pushkara, Gangā, Kurukshetra, Shrikshetra, Goutamashrama, Ramhrada, Vināshana, Rāmatirtha, Gangādwāra where Soma rose up, Kapālamochana, the well-known Suvarnadindu, Kanakapingala, Dashāswameda, the Naranarayanshrama, the celebrated Vadari, the well-known Phalgu, Chandravata, Kokāmukha, the sacred Gangāsāgara, Tapoda of the Magadha country, the well-known Gangobheda, and those whose names have not been mentioned where the great Rishis live, sprinkle us with their sacred water. May the shrines of Shukara, Yogamārga, Shwetadwipa, Brahmatirtha, Rāmatirtha, Dashāshwamedha, the sin-destroying Gangā with her streams, Vaikuntha-like Kedara, Shukarodvedana and Pāpamochana destroy my sins and purify me. May Dharma, Artha, Kāma, fame, Prapti, Shama, Dama, Varuna, Kuvera, Yama, Niyama, Kāla, Naya, Sannati, anger, stupefaction, forgiveness, patience, lightning, clouds, herbs, planets, Yakshas, Pishachas, Gandharvas, Kinnaras, Siddhas, Chāranas, night-rangers, sky-rangers, beasts, auspicious planets, Lamvodara, Bali, Pingaksha, Vishwarupa, Indra with airs, Kalā, Truti, Lava. Kshanā and other divisions of time, stars, planets, seasons, months, days, nights, the sun, moon, sorrow, fear and sentiments, pride, truth, Sidhi, Vridhi, Sruti, Dhriti, Rudrāni, Bhadrakāli, Bhadra-Yasthi, Vāruni, Bhāsi, Kalikā, Shandili, Kuhu, Sinivali, Bhima, Chitravati, Rati, Kātyāyani, Sohitya, Ayanamitra, Ganada and other celestial damsels, spoken of, protect me with their friends (35-52)".
CCLVII. NARADA PUTS QUESTIONS: AND THE MYSTERY IS EXPLAINED
Vaishampāyana said;—In the same month in which Pradyumna was stolen away by Shamvara desirous of killing himself Jāmvavati gave birth to Shāmva (1). From his boyhood he was trained by Rāma in the use of arms and the other Vrishnis used to respect him considering him little inferior to Rāma. From his birth Krishna, shorn of enemies and neighbouring hostile kings, lived in his capital happily as the immortals live in the garden of Nandana (2-3). At that time the hostile kings could not enjoy peace in fear of Janarddana; and witnessing the prosperity of the Yadavas even Vāsava did not like his own riches (4).
Thereupon office on a time Duryodhana undertook the celebration of a sacrifice in Hastināpur and all the kings set out for (that city). Hearing of Janārddana with his sons, his prosperity and the city of Dwārakā situate on the bank of the ocean, those kings, collecting information through their emissaries, arrived at Krishna’s palace, who was fond of guests and had controlled his senses, for seeing him (5-7). The king Duryodhana and others who were under the subjection of Dhritarashtra, the sons of Pandu, Dhristadyumna and others, the kings of Pandya, Chola, Kalinga, Vahlika Drāvida and Khasa with eighteen Akshowhinis of soldiers arrived at the city of Yadavas protected by Krishna’s arms. After those kings had been accommodated in their respective quarters set apart for them, the lotus-eyed Hrishikesha, with leading Yadavas, went to them. The Yadu king Madhusudana shone in the midst of those kings like the autumnal sun. Thereupon showing them civilities according to their age and place Krishna sat on his golden throne. The kings too occupied seats according to their ranks. As the gods and Asuras shine in Brahma’s Durbar-Hall so those kings appeared exquisitely beautiful. Thereupon in the hearing of Keshava, the Yadus and kings discoursed on various themes (8-16). In the meantime there blew a hurricane accompanied with the muttering of clouds charged with lighting. A few moments after riving from that unfair weather, Nārada appeared there covered entirely with matted locks and with the Vinā in his hand (17–18). Sakra’s friend, the ascetic Nārada, effulgent like fire, dropped before the kings like a scintillation. As soon as that foremost of ascetics, Nārada touched the ground the unfair weather disappeared. Having entered that ocean-like court of the kings Nārada said to the eternal Yadu king who was seated on his throne:—"O thou of large arms, thou alone hast become an object of wonder to the gods. O Purusottama, there is none blessed like thee in the world." Thus addressed the powerful Krishna, smilingly said:—"Yes I am an object of surprise and good luck, especially in the matter of presents." Thus spoken to in the midst of kings the foremost of Munis, Nārada said, "O Krishna, I have got the proper reply. I now depart for my wished-for region" (19-24).
The kings present in that meeting could not make out the mystery of Nārada’s words. Seeing therefore, Nārada, about to start they said to Keshava, the lord of the universe (25):—"O Mādhava, Nārada said ’Wonder and blessed’ and you too replied saying ’Presents’. O Krishna, we have not been able to decipher these celestial expressions. If we are worthy of listening to the true import we wish to hear it" (26-27).
Krishna then said to all those leading kings:—"Yes, you are the fit persons to hear it and the twice-born Nārada will relate it (28). O celestial saint, describe to these kings who are anxious to hear the true import of your question and my reply." Thereat Nārada, seated on a white golden seat beautifully embellished, began to explain those words (29-30).
Narada said:—O ye assembled kings, hear how I have mastered this great question. Once on a time when the sun rose after the termination of the night I was alone walking on the bank of the Gangā. I saw a tortoise of the shape of my Vinā, extending over two Krosas. It was huge like a mountain, had four legs, two coatings, was soaked with water, and covered with mosses. Its skin was hard like that of an elephant. Then touching that acquatic animal with my hands I said:—"O tortoise, methinks you have a wonderful body and are fortunate, for you are covered with these two invincible coatings. And not caring for any body you, without any anxiety, range in the water" (31–36). Hearing it that water-ranging tortoise said to me like a man:—"What wonder is there in me, O Muni? And how can I be blessed? This Gangā, flowing downwards, is blessed in whom range hundreds and thousands of animals like myself. What is more wonderful than she?" (37-38) Thereat filled with curiosity I approached the river Gangā and said:—"O foremost of rivers, you have many lakes in you. Adorned with many huge-bodied animals, you, protecting the hermitages, are you going to the ocean. Blessed are you therefore and have many wonders in you" (39-40).
O Janamejaya, thus spoken to Gangā, in her own form, appeared before the foremost of the twice-born, the celestial Gandharva Nārada, the favourite of Indra and said "O celestial songster, O foremost of the twice-born, O you fond of quarrels, do not say so; I am nither blessed nor I do contain wonders. I am afraid of the words of a truthful person like yourself. O twice-born one, that ocean is blessed and full of big wonders where hundreds of rivers like myself are flowing." Hearing the words of (Ganga) flowing in three ways I went to the ocean and said:—"O great ocean, O lord of waters, you are the origin of all waters—therefore you are blessed and full of wonders in the world. Specially, the rivers, full of waters, worshipped by the world and purifying them, come to you as your wives." Thus addressed, riving the waters, by the force of the wind, the ocean rose up and said:—"O celestial songster, O foremost of the twice-born, do not say so; I am neither full of wonders, nor I am blessed. Blessed is the earth on whom I live. What is more wonderful than the earth in the universe?"
Hearing the words of the ocean, I, filled with curiosity, went to the bed of the earth and said to Prithivi the energy of the universe:—"O beautiful earth, endued with great patience, thou art blessed and wonderful in the universe for thou art sustaining all the worlds. Thou hast given birth to the churning rod of men and patience. Thou art the work of the sky-ranging gods." Excited at my words and forsaking her natural patience she replied:—"O celestial songster fond of quarrels, do not say so. I am neither blessed nor wonderful. This my patience is dependant on another. O foremost of the twice-born, the mountains, that are upholding me, are indeed great and wonders are seen in them. They are the bridges of the worlds." O kings, hearing those words I went to the mountains and said "O ye mountains, great you are and full of many great wonders. Besides you are the mines of gold and many precious jems, and you are living on earth for ever." The immobile mountains, adorned with forests, replied to my question in consoling accents. "O Brāhmana saint, we are not great and there is no wonder in us. The creator Brahmā alone is great and wonderful even amongst the celestials" (41-58).
Thereupon thinking that with the Creator Brahmā, this cycle of questions would terminate I went to him. Approaching in order, the four-headed, Self-sprung Deity, the origin of the world I saluted him and said to him, expecting that my words would come to a close:—"Thou art alone great, wonderful and the preceptor of the world. There is no other creature in this world which is equal to thee. From thee has emanated this universe identical with mobile and immobile creations. O king of gods, the gods, Dānavas and other creations of the three worlds, and this universe, manifest and unmanifest, have all emanated from thee. Thou art the eternal king of gods. O God, while thou art the best of gods what wonder is there that thou art the origin of all the worlds." Hearing my words the Grand-Father Brahmā said:—"O Nārada, why do you call me great and wonderful? The Vedas, which are upholding the worlds, are great and wonderful. O Vipra, know me as identical with the truths that lie in Rik, Saman, Yayur and Atharvan. The Vedas are upholding me and I too uphold them" (59–67). Hearing the words of the Self-sprung Parameshtin, I made up my mind for going to the Vedas. According to the words of the Grand-Father I went near the four Vedas worshipped with mantras and said:—"O ye Vedas, the Grand-Father has said that you are great, wonderful and the source of the Brāhmanas. You are superior even to the Self-sprung Deity. There is none in Sruti and Tapas superior to you. Therefore I have come to ask you." Thereupon the Vedas, with their faces towards me, replied:—"The Yajnas are great and wonderful. O Nārada, we have been created for Yajnas and are not masters of ourselves. So the Yajnas lord over us." Hearing that the Vedas are superior to the Self-sprung Deity and the Yajnas are superior to the Vedas I approached the Yajnas headed by the household fire and said (68-74):—"O ye Yajnas, as spoken by the Grand-Father and the Vedas, great effulgence is seen in you. There is nothing in this world more wonderful than you. You are born from the twice-born and are therefore great. By you, with a portion of the sacrificial offerings the gods are pleased, the great saints with mantras and the Agnis with oblations" (75–77). After I had finished my say Agnisthoma and other Yajnas, stationed in the sacrificial grounds, replied:—"O Muni, there is no such word as wonder and great in our midst. Vishnu alone is the great wonder—and he is our supreme refuge. The lotus-eyed Vishnu, manifested as men, offers those oblations into fire on which we feed. As the large-armed Vishnu, having eyes like red lotuses, is great with his consort, so great is a Yajna accompanied with presents." Afterwards I came down on earth to ascertain Vishnu’s movements and saw Krishna encircled by kings like your worthy selves. I said to Mādhava surrounded by you all "Thou art great and wonderful" and he too replied saying "with presents." This has put a stop to my words. Pursuing words in order, beginning with the tortoise I have come here—and they have now been verified in this Purusha with Dakshinā. I have thus explained, as questioned by you, the secret of my words. I now go whence I have come.
After the departure of Nārada to the celestial region, the kings, stricken with wonder, repaired to their respective territories with their army and conveyances. The heroic Yadu chief, Janārddana too, with the Yadavas, effulgent like fire, entered into his own palace (78-88).
CCLVIII. ARJUNA DESCRIBES ANOTHER WONDERFUL WORK
Janamejaya said:—O you of large arms, O foremost of the twice-born, I wish again to listen to an account of the glorious deeds of Krishna, the lord of the world. I have not been satiated with listening to the extensive works of the high-souled, intelligent and ancient Purusha Krishna (1-2).
Vaishampāyana said:—O king, it is impossible to finish, even in hundred years, the account of the glorious deeds of Govinda (3). Hear now of the highly wonderful deeds of Keshava which Vibhatsu (Arjuna), the holder of Gāndiva bow, described excited by Bhisma lying on the bed of arrows (4). O royal descendant of Kuru, hear what he told his eldest brother Yudhisthira who had vanquished all his enemies, in the presence of the kings (5).
Arjuna said:—Formerly to see my relations I had gone to the city of Dwārakā and entertained by the Bhojas, Vrishnis and Andhakas I had lived there for some time (6). At that time the virtuous-souled and large-armed slayer of Madhu undertook the celebration of a sacrifice extending over a day according to Shastric rites. When Krishna sat for the celebration of that sacrifice, one Brāhmana, describing his own affairs, sought for protection (7-8).
The Brāhmana said:—O lord, thou art now in charge of the protection (of subjects); besides a saviour is entitled to the one fourth share of the piety acquired by a good work (9).
Vasudeva said:—"O foremost of the twice-born, may you farewell. Do not fear (any body). I will protect you from him, even if it be a difficult task, who is the cause of your fear. Tell me who is the spring of your fear (10)." The Brāhmana said:—"O thou of large arms, my sons are stolen away as soon as they are born. O sinless Krishna, three of my sons were stolen away as soon as they were born. Thou shouldst now protect the fourth son. O Janārddana, my wife is under the labour pain. Thou shouldst so arrange that my child may not be stolen away" (11-12).
Arjuna said:—Thereupon Govinda said to me "I am to day celebrating a sacrifice. But a Brāhmana should be protected by us in whatever circumstances we may be." Hearing those words of Krishna I said to Govinda:—"Appoint me, I will remove the fear of the Brāhmana" (13–14). Thus addressed Janarddana, smiling a little, said:—"Will you be able to save him?" O kings, I was greatly ashamed hearing those words of Krishna. Seeing me thus ashamed Janārddana again said "Go, if you are capable of protecting him. Except the large-armed Rāma and the great car-warrior Pradyumna, let all other members of the Vrishni and Andhaka families follow you." Thereupon encircled by the Vrishni army, I set out with the Brāhmana before me (13–18).
CCLIX. ARJUNA GOES TO RESCUE THE BRAHMANA AND BECOMES UNSUCCESSFUL
Arjuna said:—O foremost of the Bharata race, within a moment we reached the boundary of the village and encamped because all our animals were tired (1). O descendant of Kuru, a few moments after encircled by the huge Vrishni army I entered into the city (2). At that time all was ablaze and burning vultures and beasts frighted me (3). Huge and black fire-brands fell down, the sun was shorn of its effulgence and the earth trembled (4). Beholding those dreadful and hair-stirring evil omens, I, filled with anxiety, ordered my soldiers to get ready. Hearing it the great car warriors of the Vrishni and Andhaka families headed by Yuyudhana got ready their respective cars and I too put on my arms (5–6).
After the expiration of the mid-night that Brāhmana, stricken with fear, approached us and said "My wife is on the point of giving birth to a child. Do you station yourselves so that I may not be cheated" (7-8). In a moment, O king, piteous cries were heard in the Brāhmana’s house exclaiming "Stolen! Stolen!" (9). Afterwards we also heard the cries of the baby in the sky, but could not see the Rākshasa (10). Afterwards we agitated all the quarters with a downpour of arrows, but the boy was however stolen away (11). When that boy was stolen away that Brāhmana crying addressed to us such harsh words that the Vrishnis lost themselves and I too lost my senses. He particularly said to me:—"You said that you would protect me, but could not do so. Therefore listen to these beneficial words, O wicked minded wretch (12–14). You always vaunt with Keshava of incomparable intellect. Had Govinda been here this mischief would not have been created. O stupid man, as a saviour is entitled to the one-fourth share of the virtue, so he, who cannot protect one, is constrained to participate of the sin; you said that you would protect me but you have not been able to do so. In vain is your Gāndiva, prowess and fame" (15-17).
However I did not speak anything to the Brāhmana, but went with the princes of the Vrishni and Andhaka families where the highly effulgent Krishna was. Afterwards going to city of Dwāravati I saw Govinda the slayer of Madhu and he too, saw me, filled with shame and sorrow. Beholding me ashamed Mādhava consoled me and the Brāhmana with sweet words. Thereupon he said to Dāruka:—"Get ready my horses, Sugriva, Saivya, Meghapushpa, and Balāhaka." Afterwards making the Brāhmana ascend the car and sending down Dāruka, Shura’s descendant Krishna asked me to act as the charioteer. O descendant of Kuru, afterwards, Krishna, the Brāhmana and myself set out on that car towards the north (18-20).
CCLX. KRISHNA RESCUES THE BRAHMANA’S SONS
Arjuna said:—Thereupon crossing the mountains, rivers and forests we saw the ocean the abode of Makara. Thereat the ocean, in his true form, with folded hands and carrying Argya, appeared before Janārddana and said "What am I to do?" (1–2) Having accepted the adoration from the ocean Janārddana said:—"O Lord of rivers, I wish you to afford passage for my car" (3). Thereupon Samudra, with folded hands, said to Garudadhwaja:—"Be pleased O Lord! do not act thus, or else others will do so (4). O Janārddana, thou didst formerly place me in this unfathomable expanse. I shall have to follow the way thou wilt institute (5). If thou dost do so, other kings, elated with the pride of their strength, will cross me by this way. Therefore O Govinda, do whatever thou dost think proper (6)." Vāsudeva said: "For my sake and for this Brāhmana, follow my words. Save me no one else will be able to assail you" (7). Thereupon, in fear of a curse the ocean again said to Janārddana:—"Let it be so. O Krishna, O slayer of Keshi, I will dry up the path in which your car, adorned with flags, will proceed with its charioteer" (8–9). Vasudeva said:—"O ocean, I had conferred upon you the boon formerly that you would never be dried up, lest the people might form an idea of the collection of your gems. You are to stop the agitation of your water to that extent only that may admit me with my car. In that case no man will be able to estimate the collection of your jems" (10-11). Hearing it the ocean said "So be it"; and we proceeded through that lustrous red water as if we were on land (12). Within a moment we crossed the ocean, Uttarakuru and Gandhamādana. Thereupon Jayanta, Vaijayanta, Neela, Rajata, Mahāmeru, Kailasha and Indrakuta, these seven mountains, assuming various wonderful forms, appeared before Keshava and saluting Govinda said:—"What are we to do?" Welcoming them all duly Hrishikesha, the slayer of Madhu, said to the mountains who stood before him with bending heads "You are to give me passage." Hearing the words of Krishna and accepting them the mountains gave him the passage and disappeared. O foremost of Bharata’s race, beholding this work I was filled with great surprise. However as the sun passes through clouds so our car careered on unobstructed. And that best of cars, crossing the seven insular continents, oceans and seven rivers as well as Lokaloka, entered another region (13–20).
While proceeding thus at a certain place I found the horses carrying the car with great difficulty. Touching it with my hands I perceived that the darkness was owing to thick mud. It gradually assumed the form of a mountain. Seeing it, Govinda dispelled that darkness and mud with his discus and the sky and the passage of the car became visible (21–23). When the sky became visible and we came beyond the pale of darkness my fear was removed and I thought that I was alive. A few moments after I saw in the sky a bundle of effulgence, of the shape of a man, extending over all the worlds (24–25). Then Rishikesha entered into that bundle of effulgence and that best of Brāhmanas and myself waited on the car. Within a moment the powerful Krishna returned with the four sons of the Brāhmana and gave those three boys who had been stolen before and the new born baby into the hands of the Brāhmana (26–28). O emperor, regaining his sons the Brāhmana was highly pleased and I too was filled with great joy and surprise (29). O foremost of the Bharatas, afterwards we, with the Brāhmana’s sons, came out in the same way as we had gone there. O foremost of kings, arriving at Dwārakā within a moment we saw that even the first part of the day was not complete. At that I was again filled with surprise. There upon the highly illustrious Krishna fed that Brāhmana with his sons and satisfying him with riches sent him away to his own house (29-32).
CCLXI. KRISHNA EXPLAINS THE MYSTERY
Arjuna said:—O Bharata, afterwards, having fed many hundreds of Rishi-like Brāhmanas and taken his meals along with myself and other members of the Vrishni and Bhoja races, Krishna discoursed on various wonderful and divine topics (1–2). After the termination of Janārddana’s discourse, I, filled with curiosity about what I had seen, approached him and said:—"O lotus-eyed Krishna, how the water of the ocean came to a stand-still? How was that dreadfully dense darkness dispelled with thy discus? How didst thou enter into that bundle of effulgence? O lord, why where the Brāhmana boys stolen by that effulgence. How was such a long distance shortened? How could we go and come back within such a short time O Keshava, do thou describe all these things duly to me (3–7)."
Vasudeva said:—In order to see me that great Purusha stole away the sons of the Brāhmana thinking that for him I would go there and not otherwise (8). O foremost of Bharatas, the great divine effulgence which you saw there is nothing but me full of Brahma effulgence. That is my eternal effulgent energy. That is my eternal great Prakriti, manifest and unmanifest. Entering into her (understanding her nature) the great Yogins attain to final liberation (9-10). Prakriti is the refuge of the Sankhya Yogins and the ascetics. And she is the great Brāhmana. She makes divisions in the universe (11). O Bhārata, know her as my creative energy. I am that ocean of stilled water. I stilled her water (12). I am those seven mountains and the pitch darkness begotten by mud which you saw. I am the cloud-like darkness and its dispeller. I am the author of elements and eternal religion. The moon, the sun, the huge mountains, the rivers, the lakes, the four quarters are my four-fold souls. From me have emanated the four Varnas and four Asramas. Know me as the author of four-fold learning (13-16).
Arjuna said:—O lord, O divine master of all creatures, O Purusottama, salutation unto thee. I wish to know thy true self and therefore have I sought thy protection and put this question (17).
Vasudeva said:—O descendant of Bharata, O son of Pandu, from me have emanated Brahman, Brāhmana, Tapas, truth and every other thing small or great. O large-armed Dhananjaya, I am your favourite and you are my favourite. And for this I tell you this or else I would not have done so. O foremost of Bharatas, O son of Prithā, I am Rik, Yayush, Sāman and Atharvan (18–19). The Rishis, the gods and the Yajnas are my energies. From me have emanated earth, air, ether, water, the five luminous bodies, the moon, the sun, day, night, fortnight, months, seasons, muhurttas, Kalā Khana, year, various mantras, the various Shāstras, learnings and every other thing. O son of Kunti, creation and destruction also proceed from me. My soul is real and unreal and I am the pure Brahman (20-23).
Arjuna said:—At that time Hrishikesh, out of his love for me, said this to me and since then my mind is ever attached to Janārddana. I had heard of Keshava’s power and saw this myself. There are more powerful deeds of Janārddana than what I have just described at your request (24-25).
Vaishampāyana said:—Hearing those words the virtuous king Yudhisthira, the foremost of Kurus, worshipped Purusottama Govinda, in his mind. At that time Yudhisthira, all his brothers and the courtier kings were filled with surprise (26-27).
CCLXII. KRISHNA’S FEATS DESCRIBED
Janamejaya said:—O foremost of the twice-born I wish to hear again truly the incomparable deeds of the intelligent Vāsudeva the foremost of the Yadus, O you of great effulgence, I have attained to great delight by hearing of the numberless, wonderful, heavenly and ordinary deeds of Krishna. O sinless Muni, describe them all to me. (1–3).
Vaishampāyana said:—O king I had already described the many wonderful feats of the high-souled Keshava and you too have heard them repeatedly. O you of large arms, O foremost of Bharatas, I have described them many a time no doubt, but it is impossible to finish them. But O great king, while you are anxious to listen to an account of the glorious deeds of Vāsudeva of incomparable power I should describe what little I, can. Hear, I shall describe them from the beginning (4–6).
While residing at Dwaravati, the intelligent Yadu king Keshava invaded the territories of many highly powerful kings (7). At that time, a Dānava, by name Vichakra, who used to seek loop-holes of the Yadavas, was killed. Going to the city of Prāgyotish situate at the bed of the ocean the great Keshava killed the wicked Asura Naraka. Vanquishing Vāsava he, by force, carried away his Pārijāta tree (8–9). In the lake Lohita the divine Varuna was vanquished by Keshava. In the Deccan the Karusha king Dantavakra was killed. After he had committed a hundred offences Shishupala was slain. O king, repairing to the city of Shonita Mādhava vanquished, in a great battle, the thousand-handed and highly powerful Vāna the son of Bali protected by Shankara and left him only alive (10-12). All the fires in the mountains were suppressed by that high-souled one and Shalwa and Soubha were defeated and killed by him in battle (13). Having assailed the ocean Janārddana took from him the conch-shell Paachajanya and Hayagriva and other highly powerful kings have been killed by him (14). On Jarasandha being slain by him all the kings have been released. Having vanquished all the kings on a single car he carried away the daughter of the Gāndhara king. The sons of Pandu, deprived of their kingdom and stricken with sorrow, were protected by him. Having consumed the dreadful forest of Khāndava belonging to Sachi’s lord he conferred Gāndiva, given by fire, on Arjuna. O Janamejaya, when the dreadful conflict took place, this Yadu king Janārddana acted as the ambassador. On behalf of the Pāndavas he promised before Kunti, "After the termination of the Bhārata war I will return the kingdom to your sons." By him the highly effulgent Nriga was released of his curse and the well known Kāla Yavana was killed. By him the highly powerful and irrepressible monkeys Mainda and Dwivida were defeated in battle and Jāmvavān was vanquished. Although possessed by death Sandipani’s son and your father was restored to life again. O Janamejaya, I had already described to you how the kings met with death in many battles destructive of men (15-23).
CCLXIII. VANA—THE GREAT ASURA
Janamejaya said:—O foremost of the twice-born, I have heard many incomparable deeds of that intelligent Yadu king many a time. O foremost of moral men, O you having asceticism for your wealth, I wish now to hear how Vāsudeva behaved towards Vāna as mentioned by you before. O Brahman, how could that Asura, who was protected by Shankara, obtain the sonship of that god of gods? How could he live in the company of his Guhas? The son of the powerful Bali was the eldest of a hundred brothers and had thousand hands adorned with hundreds of celestial weapons, was encircled by numberless huge-bodied Asuras and was a master of hundreds of illusion. How was Vāna, desirous of fighting a duel and inflamed with anger, defeated by Vasudeva in battle And why did Keshava leave him off with life?
Vaishampāyana said:—Hear, O king, with attention how a terrible encounter took place between Vāna and Krishna of incomparable energy in the land of men? O king, hear how Bali’s son Vāna, helped by Rudra and Kumāra, and always spoken high of in battle, was defeated by Vasudeva and left off with his life, how the high-souled Shankara used to keep him always by him and conferred on him the sovereignty over Ganus; how the Asura Vāna obtained the sonship of that god of gods; how a great battle ensued between him and Vāsudeva and how he was left off with his life (1-11).
Once on a time seeing the high-souled Kumāra (Kārtikeya) while sporting the highly powerful Bali’s son was filled with surprise. Then thinking, "How may I be Rudra’s son?" he desired to carry on hard austerities for worshipping Rudra. Gradually the more that foremost of Asuras rendered himself glorious by practising hard austerities the more pleased was Siva, who is easily satisfied, with Umā. Having attained to an excess of satisfaction with the austerities of Vāna, the blue-throated deity himself went there and said to the Asura:—"May you fare well: pray for a boon which you cherish at heart" (12–15). Thereupon Vāna said to Maheswara, the god of gods:—"O three-eyed deity, my prayer is that thou mayst confer on me the son-ship of the goddess" (16). Saying "So be it" Shankara said to the goddess:—"Accept him as your son. He is the younger brother of Kārtikeya. Forsooth, his city will be laid out at that place from where formerly Mahāsena rose up from the blood produced by fire. That best of cities will be celebrated by the name of Shonita-pura. No body will be able to withstand the beautiful Vāna completely protected by me" (17-19).
Thereupon Vāna lived in the city of Shonita and governed his kingdom oppressing the gods. Gradually the thousand-armed one was so much worked up with the pride of his prowess that disregarding the gods he solicited a battle with them (20-21). At that time Kumāra give him a standard burning like fire and an effulgent peacock to carry him. Afterwards, by the power of Maheshwara, the god of gods, Vāna so fought that none amongst the gods, Gandharvas, Yakshas and Rākshasas could keep himself firm at that time (22–23). Protected completely by Tryamvaka and elated with pride the Asura, desirous of fighting, again approached Siva (24). Approaching Rudra and saluting him Bali’s son said:—"The gods, Sādhyas and Marutas, whom I repeatedly vanquished with the help of my army and under your protection, have come here and are living happily. O god, vanquished by me, filled with terror and despairing of my defeat the gods are living happily in the celestial city under your protection. So despairing of success in battle I do not wish to live any longer; there is no use of holding all these arms if I cannot fight. Save fighting my mind does not fix upon any thing else. Be thou propitiated and tell me when I shall be able to fight (25–29)."
Thereupon the Divine Vrishadhwaja similingly said:—"O Dānava Vāna, hear how you will enter upon a battle. When this your standard, planted in your own city, will be broken, you will enter upon a battle" (30–31). Thus spoken to Vāna, smiling again and again, prostrated himself at Bhava’s feet and said:—"By my good luck, my holding these thousand arms has not become fruitless. I will again, by my good fortune, defeat the thousand-eyed deity." Thereupon having his eyes filled with tears of joy, Vāna, the aggrandiser of his enemies, prostrated himself on the ground and adored Maheshwara with his five hundred fingers. Maheshwara said:—"Rise up O hero you will soon obtain a fight befitting your family and thousand arms" (32–34).
Vaishampāyana said:—Thus addressed by the high-souled three-eyed deity Vrishadhwaja Vāna, with delight, saluted him and rose up speedily (35). Thereupon dismissed by the blue-throated deity Vāna, the victor of hostile cities, entered into the room of standards in his own palace. Seated there he smilingly said to Kumbhānda:—"I will give a pleasant tidings after your heart." Hearing it the minister Kumbhānda smilingly said to Vāna, incomparable in battle:—"O king, what pleasant news are you desirous of communicating to me? O foremost of Daityas, my eyes have been expanded with joy and surprise. I wish to learn what boon you have obtained (36–39). By the grace of the blue-throated deity as well as that of Skanda what boon have you obtained? Has Trident-handed deity given you the kingdom of the three worlds? Will Indra, in fear of you, enter into nether region? Will Diti’s sons be freed from the fear of Vishnu afraid of whose discus they entered into the ocean? Will not Diti’s sons have to fear Vishnu stationed in battle with Shrānga bow and club in his hands (40-42)? Will the great Asuras, under the protection of your power, leave the nether region and reside in the celestial city (43)? O king, your father Bali, defeated by Vishu’s power, is living in chains. Will he rise up from the water and regain his kingdom (44). Shall we see again your father Bali, Virochona’s son, adorned with celestial garlands and pasted with celestial unguents (45)? O Lord, shall we, vanquishing the gods, bring again to our subjection the worlds pilfered with three steps (46)? Shall we vanquish the god Nārāyana, the victor of armies, who is preceeded by the grave and cool sound of his conch-shell (47)? From the dancing of your heart and tears of joy it appears that Vrishadhwaja has been propitiated by you. Have you, by the Lord’s pleasure and Kartikeya’s consent, obtained for us all the dignity of the king of the earth?" (48–49) Encouraged by the words of Kumbhānda, Vāna, the foremost of Asuras and speakers, gave vent to the following powerful words:—"I have not been able to fight for a long time. Therefore stricken with sorrow I said to the divine blue throated deity:—’O lord, I am filled with a great desire for battle. Tell me when I shall enter on a battle conducive to the satisfaction of my mind’. Hearing it Hara, the god of gods, and the slayer of his enemies, smiled for some time and then said to me in sweet words:–’O Vāna, in no time you will face a great battle. O Diti’s son, when your peacock standard will be broken you will find a great battle awaiting you.’ After the divine Vrishadhwaja had said this I saluted him and came to you" (50-55).
Thus addressed Kumbhānda said to the king of Asuras: "O king, the words given vent to by you appear to be highly charming." While they were thus conversing the huge standard, clapped by Indra’s thunderbolt, dropped down with great force (56-57). Beholding that most excellent standard thus struck down Asura Vāna was filled with joy in anticipation of an approaching battle. At that time struck by Indra’s thunder-bolt the earth trembled and a cat, hiding itself under the earth, began to mew. In the city of Shonita, Vāsava, the king of gods, began to shower blood around the king’s palace (58–60). Piercing the sun huge fire-brands fell down on earth. The sun, rising with the planet Kirtika, assailed Rohini (61). Hundreds and thousands of dreadful streams of blood fell from Chaitya trees and stars continually fell (from the sky) (62). Though that men-destroying hour was not a Parva yet Rāhu devoured the sun and huge-fire brands fell. A comet appeared in the south and dreadful winds blew continually (63–64). Encircled by three-coloured Parighas, the sun, effulgent like lightning, having white and red corners and black neck, covered the hue of the evening. As if chastising Rohini, the birth star of Vāna, the dreadful Angaraka entered as Rahu into Kirtikā. The huge Chaitrya tree, having many branches, which the Dānava maidens used to worship, fell down on earth. Vāna, elated with the pride of his strength, though he saw all these evil portends, could not make out that he would be defeated (65–68). But Vāna’s wise and right-seeing minister Kumbhānda, struck with sorrow, spoke much on all those evil omens. He said:—"These omens presage evil. Forsooth they indicate the destruction of your kingdom; on account of the evil conduct of a king like yourself, we ministers, along with your servants, will meet with destruction. Alas! As the tree, the banner of Sakra, has fallen down, so will proud Vāna, always vaunting out of ignorance, will fall. Desirous of conquering the three worlds for the favour of the god of gods, Vanā is crying out for battle. But on the other hand his destruction is drawing near (69-73)."
Thereupon Vāna, of great prowess, began to drink delightedly Asava wine in the company of Daitya and Danava damsels (74). Beholding those portends and filled with anxiety Kumbhānda entered into the king’s palace; and thinking of those evil omens, he said:—"The wicked and careless Asura king Vāna, elated with the pride of success, is desiring for a battle. He does not see his weakness out of ignorance. The evil omens that are being seen now, may not be true for the present but the fear consequent thereon can never be otherwise (75–77). The lotus-eyed Sivā and the powerful Kārtikeya live here and so these evil omen’s may be destroyed. But methinks our sins will never be dissipated. A great destruction, begotten by our pride, is drawing near. Alas, by the oppressions of this king all the Dānavas have been touched by sin and this will lead to their destruction (78–80). Hara, the lord of three worlds, the master of gods and Dānavas and the divine Kārtikeya live in our city. Guha is loved by Bhava more than his life. But Vāna is still a greater favourite. On account of his excessive pride, Vāna, for his own destruction, prayed for a battle to Bhava. And that too he has obtained. But it does not appear that a battle will take place. If however an encounter comes off with Indra and other gods headed by Vishnu it must be regarded as a creation of Bhava. If Bhava and Kumāra are willing to help Vāna nobody will be able to fight with them. The words of the three-eyed deity never prove untrue. Forsooth a great Daitya-destroying battle will soon take place." Thus thinking the considerate and right-seeing Asura Kumbhānda directed his understanding towards good and said "Those who fight with the virtuous gods meet with destruction as Bali has been suppressed" (81-88).
CCLXIV. BHAVA’S SPORT AND VANA’S DAUGHTER OBTAINS A BOON
Vaishampāyana said:—Once on a time Lord Bhava was sporting on the bank of a charming river. In that picturesque forest where all the seasons flourish the Gandharvas, with hundreds of Apsaras, were sporting on all sides. The river bank was fragrant like sky with the scent of Pārijāta and Santānaka flowers (1–3). Shankara heard the Apsaras sing in accompaniment with the music of flute, Vinā, Mridanga and Panava. Like bards and panegyrists the beautiful Apsaras pleased Umā and the beautiful-bodied Hara, the god of gods, and the giver of boons who was clad in a red raiment and adorned with garlands, singing various songs in their honor. At that time assuming the form of the goddess, the leading Apsarā, Chitralekhā pleased Bhava. The goddess laughed at it. And seeing her please Ishāna other Apsarās also laughed (4–7). With the permission of the goddess, the highly powerful and divine follower of Bhava, assuming various forms, began to play on all sides. Thereupon assuming the form of Mahādeva marked with signs those frolic-some attendants began to play. And the Apsarās too, assuming the form of the goddess, sported there. Seeing it the goddesss smiled. There arose on all sides sounds of laughter and Bhava attained to an excess of delight. By an accident the beautiful daughter of Vāna, by name Ushā, saw the three-eyed deity sport with Pārvati in the river. Beholding Mahādeva, effulgent like twelve suns, assume various forms and sport with the goddess, for pleasing her, Ushā thought in her mind:—"The lucky women thus sport in the company of their husbands." And she spoke out her resolution to her friends (8-14). Informed of Ushā’s desire Pārvati said slowly with joy:—"O Ushā, as the Lord Shankara, the slayer of his enemies, is sporting with me so you will soon enjoy the company of your husband" (15–16). Thus spoken to by the goddess Ushā, with anxiety-stricken eyes, thought in her mind:—"When shall I sport with my husband?" Thereat the goddess Haimavati, smilingly said:—"O Ushā! Hear when you will be united with your husband. The person, whom you will see in a dream in the night of the twelfth day of the month of Vaishāka while sleeping on the terrace of your palace, will be your husband" (17–19). Thus addressed the Daitya maiden, encircled by her friends, went away, playing happily, from that place. Then clapping their hands her friends began to ridicule Ushā whose eyes were expanded with joy (20–21). Daughters of Yakshas, Nāgas, Daityas and many Kinnaris and Apsaras were Ushā’s friends. They jokingly said:—"O fair lady, in no time you will have your husband as described by the goddess. You will have a husband, beautiful and of good birth as you have wished. The words of the goddess never prove untrue" (22–24). Receiving in good grace all those words of her friends Ushā began to spend her days in anticipation of the realization of the desire conferred by the goddess. The highly wonderful ladies, who had come there, sported for a few days with Umā happily and then returned to their respective habitations. The goddess too disappeared. Amongst the females, some on horse back, some in conveyances, and some in elephants, entered into the city. And some rose up into the sky (25–28).
CCLXV. USHA MEETS HER LOVER WHILE ASLEEP AND EXHORTS HER FRIENDS TO BRING HIM
Vaishampāyana said:—Thereupon on the twelfth day of the light fortnight of the month of Vaishākha fair Ushā was sleeping encircled by her companions. At that time a man, as spoken of, ravished that beautiful maiden in a dream who was excited with the words of the goddess, weeping and motionless. The man so ravished her in the night that she got up bathed in blood all on a sudden (1-3). Thereupon beholding her friend stricken with fear and thus weeping Chitrālekhā gave vent to the following highly wonderful and consoling words:—"Do not fear, O Ushā: why are you weeping and bewailing thus? Being the grand daughter of the celebrated Bali, why are you assailed with fear? O you of fair eye-brows, you have no fear in the three worlds. Besides your father is the destroyer of all the celestials in battle. Why do you fear then? O fair one, there is no fear in such a room, as this. Rise up, rise up, do not be sorry. Do you not know, that Sachi’s Lord the king of gods was several times defeated by your father and could not come to this city. Your father, the son of the highly powerful Asura Bali, is the source of fear to all the gods" (4–9). Thus addressed by her friend the immaculate daughter of Vāna described to her what she had seen in a dream. Ushā said:—"Thus contaminated how can a chaste maiden dare keep her life? What shall I say to my father the enemy of the gods and the slayer of his enemies? While I have sullied this powerful family death is preferable to me. There is no happiness in my living. Alas! I have been reduced to such a plight that as if I co-habited, while awake, with a desired-for person. Although I was sleeping in the night, who brought me to this condition as if I was wide awake? When a maiden is reduced to such a condition how can she dare live (in this world)? The woman, who is the foremost of chaste damsels, can long for living but how can a helpless woman, who has sullied her family, desire so (10–15)?" Thus the lotus-eyed Ushā, encircled by her friends and with eyes full of tears, bewailed for some time. The friends, who were there, lost themselves seeing Ushā weep like one having none to look after her. And with eyes full of tears they said to her:—"O you of fair eye-brows, if you had done something with a mad motive your mind would have been contaminated. O auspicious lady, while you have been ravished by force in a dream your vow will not come to an end. Besides, O fair lady, no sin is comitted in a dream in the land of mortals. So you have not transgressed any regulation by such a conduct. The saints, well-read in scriptures, hold that the woman who commits sin by mind, words and especially by deeds, is considered as fallen. O timid girl, you have always observed celibacy and even your mind has not been seen to give way, so how can you be regarded sullied? You are a chaste, pure and noble woman. You were reduced to this plight while you were asleep and so your virtue will not suffer by this. She is called an unchaste woman, whose sinful mind leads her to sinful actions. But, O lady, you are chaste; you are born in a great family and beautiful. You have always observed celibacy still you have been reduced to such a condition. Alas! it is difficult to tide over destiny." Having said this with tearful eyes to weeping Ushā Kumbhānda’s daughter again spoke the following precious words:—"O you of large eyes, cast off your grief. O you of a beautiful face, I remember an incident which will prove that you are innocent. Hear I will describe it truly. Remember what the goddess Pārvati, before Mahadeva, said to you when you thought of having a husband. At that time with delight the goddess said to you the following words after your own heart. ’When you will sleep in your palace on the twelfth day of the fortnight of the month of Vaishākha, the man, who will co-habit with you weeping, that hero, that slayer of enemies will be your husband’. O you having a moon-like face, what Pārvati said can never be untrue. Forgetting the truth you are weeping." Hearing the words of her friend and recollecting the words of the goddess Vāna’s daughter cast off her sorrow (16–32).
Ushā said:—"O fair lady, I remember now what the goddess said while sporting with Bhava. What she said exactly happened in my room. If the wife of Bhava, the lord of the world, wishes him to be my husband then arrange how I can know his whereabouts" (33-34).
After Ushā had said this Kumbhānda’s daughter, well-read in the study of words, gave vent to the following reasonable words:–"Why are you so overwhelmed, O lady? Nobody knows the glories of his race and his manliness. How can we know that thief, that unseen and unheard of person whom you saw in dream? O you of red eyes, he, all on a sudden, entered into our inner appartment and ravished you by force although you were weeping. That subduer of enemies, who has been able to enter, by force, this celebrated city of ours, is not an ordinary man (35–39). The Adityas, Rudras and Vasus of dreadful prowess and even the effulgent Ashwinis cannot enter the city of Shonita. So that slayer of enemies, who has entered Shonitpura and kicked Vāna on his head, is indeed a hundred times more powerful than they. O you of fair eyes, of what use are life and objects of enjoyment to that woman who has not got such a heroic husband. When by the favour of the goddess you have obtained such a Cupid-like husband consider yourself as lucky and blessed. Hear, what you shall have to do now. We are to know his name, in what family he has been born and who his father is" (49-44). After Kumbhānda’s daughter had said this Ushā, stricken with love, said: "O friend, how will you be able to know all this? People often find themselves overpowered in their own actions. I cannot therefore find out what reply to give. Find out the measure by which I may keep my life (45–46)." Hearing it, the beautiful daughter of Kumbhānda said again to her weeping friend Ushā:—"O friend, O you having spacious eyes, Apsara Chitralekhā is an expert in the work of making peace and sowing dissensions. Therefore communicate this to her very soon." Thus addressed Ushā was filled with great surprise and delight. And to her friend the Apsarā Chitralekhā poor Ushā, with folded hands, said: (47–50). "O fair lady, hear, I am communicating to you a most important subject. If you do not bring here my beloved, lotus-eyed husband having the gait of an infuriated elephant I will give up my life." Hearing it Chitralekhā, gladdening Ushā, slowly said:—"O you of firm vows, he, of whom you speak, is not known to me. I do not know the family, character, colour and accomplishments of that thief, nor the country where he resides. But hear, now, my friend, the words suited to the time, what I will be able to accomplish with my intelligence and how you will acquire your wished-for object. O friend, I will paint the likenesses of those who are prominent by virtue of their beauty and birth amongst the gods, Dānavas, Yakshas, Uragas and Rākshasas, as well as of those who are leading and well-known in the land of men. O timid girl, within seven nights I will show you their portraits and you will recognise the portrait of your beloved husband and obtain him" (57-60). Thus addressed by Chitralekhā who was anxious to please her Ushā asked her loving friend Chitralekhā to do the same. Saying "So be it" beautiful Chitralekhā too, by virtue of her imagination and clever hand, painted the likenesses of all leading men within seven nights. Thereupon spreading all the portraits painted by her she said to Ushā before all her friends:—"Look here, I have painted the likenesses of all leading persons amongst the gods, Dānavas, Kinnaras, Uragas, Yakshas, Rakshasas, Gandharvas, Asuras, Daityas, and of other various Naga families as also of the leading figures amongst mankind. I have painted their likenesses all exactly. Do you now find out that of your husband whom you saw in the dream (61–67)." Thereupon gradually passing from one to another Ushā saw that of Keshava, the Yadu king, amongst the Yadavas. Seeing Aniruddha by him her eyes grew expanded with surprise. She said to Chitralekhā:—"This is the thief who, while I was sleeping on the turret of my palace, ravished me in dream, a chaste lady as I am. I can recognize him by his beauty. He is the thief. O beautiful Chitrālekha, describe to me at length his name, accomplishments, character and family. We should do what is proper afterwards (68-71)".
Chitrālekha said:—"O you of expansive eyes, this your husband, of dreadful prowess, is the grand-son of the intelligent Krishna, the lord of the three worlds and the son of Pradyumna. There is none in the three worlds equal to him in prowess. He uproots the mountains and crushes them. Blessed and favoured you are, O friend, since Bhavāni has selected such a great Yadu prince as your husband (72–74)".
Ushā said:—"O you of large eyes, O you of a beautiful face, you alone are capable of making us a pair. Do find out some refuge for me who am helpless. You are capable of ranging in the sky and assuming various forms. You are also clever in finding out means. Do you soon bring here my love. O friend, O fair one, think of the measure by which you will be able to accomplish this work. The learned speak highly of a friend who helps us in adversity. O you of fair waist, I am stricken with lust. Give me my life. If you do not even to-day bring soon my immortal-like husband I will forsake my life (75-79)".
Hearing Ushā’s words Chitralekha said:—"O auspicious and sweet-smiling lady, hear what I say: O timid lady, as Vāna’s city is protected so the city of Dwaravati is equally invincible. That city is girt with iron walls and the Vrishni princes and inhabitants of Dwarakā protect it. Around that city constructed by the Celestial Architect Viswakarmā lies a ditch full of water and at the mandate of the lotus-navelled deity great heroes protect it. There are mountain walls around the city and one is to enter there through a fort way. With seven mountains full of metals seven ditches have been made there. A stranger cannot enter that city. Therefore, save me, your self and specially your father" (80–85).
Ushā said:—"You will undoubtedly be able to enter there through your Yoga power. O friend, what more shall I say? Hear what I speak. If I do not behold the moon-like countenance of Aniruddha, I shall forsooth repair to the temple of Yama. O generous lady, if works like these are undertaken readily they prove a success. If you therefore wish to see me alive proceed soon on your errand. If you regard me as your friend, I seek your help and ask you with love to bring soon my lover. If one cherishes fear against her life her family meets with extinction. The woman, who is striken with love, does not see the defect of her family. Those, which conduce to her pleasure, are the favourite objects of one stricken with love. And they always carefully seek for them. Such is the sanction of the Shastras. You will surely be able to enter into Dwaraka, O you of large eyes. I request you again and again. Bring my love here." (86-92).
Chitrālekha said:—"I have been propitiated by you with nectarine words. You have, with your sweet words, made arrangements for your own work. I am just going to the city of Dwārakā. Entering that city even to-day I will bring your husband Aniruddha born in the family of Vrishnis (93-94)."
Giving vent to those truthful words dreadful to the Dānavas, Chitralekhā, fleet like the mind, disappeared therefrom. In order to please her friend she, in the third Muhurtta, reached Dwārakā governed by Krishna. She saw there Dwārakā, adorned with palaces huge as the summits of the mount Kailāsha, like a star stationed in the sky (95-98).
CCLXVI. CHITRALEKHA UNITES ANIRUDDHA WITH USHA: ANIRUDDHA’S FIGHT WITH VANA’S SOLDIERS
Vaishampāyana said:—Having arrived at the city of Dwārakā and living near the palace of Vāsudeva Chitrālekha began to think of the measures by which she might know how Aniruddha had been to the city of Vanā. While she was thus thinking she saw the ascetic Nārada engaged in meditation in the water (1–2). Seeing him, Chitralekhā, having her eyes expanded with joy, approached him. Having saluted him she stood before him hanging her head down. Having blessed Chitralekhā Nārada said:—"I wish to know truly why you have come here." Hearing it Chitralekha, with folded hands, said to the celestial saint Nārada worshipped of the world (3-5). "Listen to it, O Reverend Sir. I have come here as a messenger for taking Aniruddha with me. Hear, O Muni, why I am to take him with me. A great Asura, by name Vāna, lives in the city of Shonitapura. He has a most beautiful daughter by name Ushā. She has been attached to that best of men, Pradyumna’s son, for he has been selected by her as her husband on account of the boon given by the goddess. I have come here to take him with me. Do what leads to my success. O great Muni, after I had taken Aniruddha to Shonitpura communicate the news to Keshava having eyes like red lotuses for truly an encounter shall take place between Krishna and Vāna. Highly powerful is the great Asura Vāna in battle, so Aniruddha will not be able to defeat him. The large-armed Keshava will vanquish that thousand-armed Asura. O reverend Sir, I have come to you for finding out the means by which the lotus-eyed (Keshava) may come to know of it. How shall I steal away Aniruddha and how may Keshava learn the real truth? O Sir, if you are propitiated with me I shall not have to fear Keshava. When angered the large armed Keshava can consume even the three worlds: do that by which Keshava, stricken with sorrow for his grand-son, may not consume me with a curse. You should, O celestial saint, concert a measure by which Ushā may get her husband and I may not have anything to fear (6-15)." Thus addressed by Chitralekhā the divine Nārada said to her the following sweet words:—"I offer you protection. Shorn of fear hear what I say. O you of sweet smiles, if any encounter takes place when you steal away Aniruddha to the appartment of maidens remember me. O beautiful lady, I am much fond of seeing battles and I take great pleasure in them. Accept the Tāmasa learning which can infatuate all the worlds and which I have mastered by practising hard austerities." After the great saint Nārada had said this, Chitralekhā, quick-coursing like mind, said "So be it." Thereupon having saluted the high-souled Rishi Nārada she set out in the sky searching for Aniruddha’s house (17–21).
Thereupon going to the centre of Dwaravati she saw the beautiful palace of Kāma. Near it she saw Airuddha’s palace. It had golden altars and pillars made of gold and sapphires. It was adorned with garlands and jairs full of water. It had beautiful figures of peacocks on the turret and had a rows of celestial buildings set with jems and corals and filled with the music of the Gandharvas. Beholding the huge palace at the centre of Dwārakā where Pradyumna’s son lived happily, Chitralekhā, all on a sudden, saw Aniruddha there. She saw there Kāma’s son playing in the midst of highly beautiful women as the moon shines amongst the stars. Hundreds of women were attending on him. Seated like Kuvera on a most excellent beautiful seat Aniruddha was drinking Mādhvika wine. There were being sung sweet songs in accompaniment with time. But Aniruddha’s mind was not attached thereto. Many accomplished ladies were dancing there but Chitralekha did not see him pleased thereby. At that time his mind was not much after pleasure and he was showing dislike even for drinking. Thereupon thinking "Surely his mind is busy with the dream," Chitralekhhā was shorn of anxiety (22–31).
Beholding Aniruddha like Indra’s standard in the midst of those beautiful women the intelligent Chitralekhā thus revolved in her mind "How shall I accomplish this work? How shall we meet with well-being?" Beholding Aniruddha in the midst of the women in his palace, the illustrious Chitralekhā, having beautiful eyes, thought:—"By my Tamasik illusion I will overpower all except Aniruddha". Thereupon hiding herself in the sky above the palace, she, in sweet words, said to Kāma’s son:—"O hero! O descendant of Yadu, is it all well with you? Have you spent well the day and evening? O large-armed son of Rati, hear, I have something to communicate to you. I have come here to inform you something of my friend Ushā. O hero, I have been sent to you by Ushā whom you saw in a dream and married and who has been cherishing you at her heart. O gentle one, that maiden is again and again weeping, yawning and sighing for seeing you. O hero, she will live if you go there. Forsooth, in your absence she will die. O descendant of Yadu, although thousands of women are reigning in your heart still you should hold her by the hand who cherishes you at heart. Besides while conferring on her a boon the goddess pointed to you as her becoming husband. I have given her your portrait and she has kept it on her bosom. Keeping that portrait on her person she is surviving with the hope of seeing you. O foremost of Yadus, kindly satisfy her desire. O descendant of Yadu, myself and Ushā bow to you with bent heads. O hero, hear, I will describe now her birth, family, character, nature, and the history of her father. The daughter of the heroic Asura king Vāna, the grand-son of Virochana who lives in the city of Shonita, seeks your hand. Her mind is devoted to you and her life depends on you. Forsooth the goddess has selected her as your becoming husband. O Kāma’s son, that beautiful maiden is living with the hope of being united with you (32–47)."
Hearing the words of Chitralekhā Aniruddha said:—"O beautiful lady, hear how I saw her in a dream. I am day and night beside myself with thinking of her beauty, weeping and other movements. O Chitralekhā, I wish to see my love. Therefore if I am worthy of your favour and if you wish to make friends with me take me there." The Apsarā Chitralekhā delightedly said "Accomplished is today what my friend wanted (48-52)."
Vaishampāyana said:—Informed of Aniruddha’s desire the intelligent Chitralekhā said "So be it" (48–53). Crossing the road frequented by Siddhas and Chāranas Chitralekhā, all on a sudden, entered into the city of Shonitpura. By virtue of her illusory powers the great Chitralekhā, capable of assuming forms at will, invisibly arrived where Ushā was, and she then brought and showed to Ushā the heroic Aniruddha, beautiful like Kandarpa, clad in a beautiful raiment and adorned with various ornaments (54–57). Thereupon beholding him in the palace by her friend Ushā was filled with surprise and conducted him to her room. Having her eyes expanded with joy on seeing her lover Ushā, with Arghya, worshipped the Yadu prince in her own room. Thereupon welcoming Chitralekhā with sweet words, the maiden, in fear, quickly said to her:—"O you clever in work, how will this work be accomplished secretly? Everything will be well if it is finished privately. If it gets wind however our life will be in danger." Hearing it Chitralekhā said:—"O friend, hear what I have to say in this matter. The Providence destroys even manliness. By the favour of the goddess every thing will turn out in your favour. Besides if we carefully and secretly finish this work no body will be able to know it." Thus addressed by her friend she was consoled and said "So be it." Afterwards she said to Aniruddha—"By my good luck, that lucky person has been seen by me, who acted like a thief in a dream, and seeking whom as a lover, difficult to be found, I was stricken with sorrow. O hero, the heart of women is really tender and therefore I ask you ’Is everything well?’" (58–67).
Hearing those sensible and sweet words of Ushā, Aniruddha, the foremost of Yadus, replied in still sweeter words. Wiping the tears off the eyes of Vāna’s daughter he smilingly said in words attracting her mind:—"O goddess, O fair one, O you of sweet words, I give you a happy tidings. Everything is well with me every where by your favour. O fair one, I had never seen this place before. Only once in a dream I came to this city of maidens. O timid girl, the words of Rudra’s consort can never be untrue, and therefore by your favour I have come to this place. Thinking that the goddess will be pleased and you will be satisfied, I have come here and sought your protection. Be you pleased" (63–73). Thus addressed by her lover, Ushā, adorned with beautiful ornaments, conducted him to a private room and waited there as if stricken with great fear. Thereupon united in nuptials according to Gandharva rites they spent the day like a pair of Chakravākas. United with her husband, Aniruddha, the beautiful Ushā, adorned with celestial garlands and unguents, attained to an excess of joy (74–76). Although she lived happily with Aniruddha nobody could know it. But a few days after Vāna’s guards came to know that Ushā was living with Aniruddha the foremost of Yadus adorned with celestial garlands and raiments and pasted with celestial unguents. Afterwards they speedily communicated to Vāna the conduct of his daughter which they had seen (77-79).
Hearing it the heroic son of Bali, Vāna, the slayer of his enemies, ordered his servant soldiers to kill Aniruddha. He said:—"Do you all soon proceed and kill that sinful, wicked wretch who has sullied the character of our family. Alas, Ushā being ravished our great family has been contaminated. Alas, what is the strength, patience and pride of that stupid person who has entered into my city and palace and has ravished my daughter by force though I did not give her away." Saying this Vāna again urged on his soldiers. They issued out, obeying his command and putting on their coats of mail. In great anger those highly dreadful and powerful Dānavas, taking up various weapons, came speedily where Aniruddha was in order to kill him (80–85).
Hearing the uproar of that approaching army the heroic son of Pradyumna said "What is this?" and rose up all on a sudden. Thereupon he saw that the soldiers, taking up various weapons, stood encircling that big house. Beholding that army, the illustrious daughter of Vāna began to weep fearing the death of Aniruddha. Her eves were filled with tears. Then beholding the deer-eyed Ushā cry piteously "Oh my husband! Oh my husband!" and tremble. Aniruddha said:—"May your fear disappear. O you of a beautiful waist, you need not fear as long as I am here. O illustrious lady, you have not the least ground for fear. Rather the time of your joy has arrived. If the entire collection of Vāna’s servants arrives here I am not the least anxious. Witness my power to-day, O timid girl" (86–89). Hearing the uproar of the soldiers Pradyumna’s son rose up all on a sudden and said "What is this?" (90) Thereupon he saw the soldiers encircling with various weapons all sides of that big palace (91). Saying this and taking up his arms Aniruddha, biting his lips in anger, speedily went where the soldiers were (92). Thereupon understanding that an encounter would soon take place with the followers of Vāna Chitralekhā thought of the god-like Rishi Nārada (93). Recollected by Chitralekhā that foremost of Munis, within a moment, arrived at the city named Shonita (94). Stationed in the sky he said to Aniruddha:—"Do not fear, O hero, I have come to this city" (95). Thereupon beholding Nārada and saluting him the highly powerful Aniruddha grew delighted and made himself ready for the battle (96). Thereupon hearing the uproar of the soldiers he, all on a sudden, rose up like an elephant goaded with a pike (97). Beholding that large-armed hero come down from the palace biting his lips they fled away stricken with fear (98). Seeing it Pradyumna’s son, expert in various forms of war-fare, took up a Parigha, lying at the door of the inner appartment and hurled it at them (99). Those soldiers, masters of fighting, struck Aniruddha with a downpour of clubs, maces, swords, darts and arrows (100). Although completely wounded with Nārachas and Parighas by those expert Dānavas Pradyumna, roaring like an evening cloud, was not over-powered (101). As the sun ranges in the midst of clouds in the sky, so he, taking up a dreadful Parigha, stood in their midst (102). Seeing it Nārada, carrying a staff and a black antelope skin, delightedly said to Aniruddha "Well-done! Well-done!" (103) Thus assailed with the dreadful Parigha by Pradyumna of incomparable power, the soldiers fled away like clouds dispersed by the wind (104). Having driven with Parigha the Dānavas from the battle-field the highly powerful hero Aniruddha delightedly set up a leonine shout as the clouds mutter in the sky after the termination of the rainy season (105). Saying to the Dānavas, dreadful in battle "Wait, wait"! Pradyumna’s son, the slayer of his enemies, began to smile. Thus assailed by that high-souled hero in battle they, flying from the battle-field and stricken with fear, went where Vāna was. And even going near Vāna, those Danāvas, bathed in blood and having their eyes dilated with fear, could not enjoy peace. They began to sigh heavily again and again; they were urged on by Vanā saying "No fear! No fear! O ye leading Danavas, casting off fear, do ye fight again." Vāna again said to them who had their eyes dilated with fear:—(106-110). "Throwing off your glory well known in three worlds, why are you bewildered like eunuchs (111)? Who is he, of whom you are so much afraid, you who are born in well known families and who are clever in fighting? (112). You need not help me to today. Avaunt, quit my sight" (113). Censuring them thus with very many harsh words the powerful Vāna ordered millions of other soldiers to proceed to the battle-field, (114). He then appointed Rudar’s army consisting of many Pramathas with various weapons in vanquishing Aniruddha (115). Thereupon the entire firmament was covered with Vāna’s soldiers having burning eyes and resembling clouds surcharged with lightning (116). Some of them stood on the surface of the earth roaring like elephants and some appeared like clouds of the rainy season (117). Thereupon when that huge army again assembled there were heard on all sides cries of "Wait! Wait!" (118). The hero Aniruddha ran towards them. It was really a wonder, O king, that he fought then single-handed with many (119). Engaged in the encounter with the highly powerful Dānavas he snatched away their Parighas and Tomaras and killed them with them. Taking up his most excellent Parigha again and again in the battle-field the highly powerful Aniruddha killed the Daityas endued with great power (120-121). At that time Kāma’s son, the slayer of his enemies, taking up his Nistringsha and leathern protector, was seen moving about in twelve ways. Thus when he moved about in the battle-field in a thousand different ways the enemies saw him as the playing Death with thousands of mouth wide open.
Thereupon again assailed by Aniruddha the Asuras, bathed in blood, again fled away from the battle-field and went where Vāna was. Crying plaintively those highly powerful Asuras fled away on all sides riding elephants, horses and cars. At that time the Dānavas, who had fled from the battle-field, were so much overwhelmed with sorrow and fear that one fell upon the other and they all vomitted blood. While fighting with Aniruddha the Dānavas experienced such a fear as they had not even while fighting with the gods in the days of yore. Some vomitted blood and some fell down on earth amongst those Danavas, resembling mountain summits who had clubs, maces and swords in their hands. Leaving behind Vāna in the battle-field those vanquished Danavas fled away in fear to the welkin. Beholding his army thus routed to a man Vāna was inflamed with ire like unto sacrificial fire when fuels are put to it. Ranging all over the welkin, Nārada, pleased with seeing Aniruddha’s fight, began to dance exclaiming "Well-done! Well-done!"
In the meantime, powerful Vāna, worked up with anger, ascending the car, brought by Kumbhānda, drove with uplifting sword where Aniruddha was. As Sakra shines with his thousand standards so that Asura appeared beautiful there holding by his thousand hands Pattiças, swords, clubs, darts and axes (122–134). Having his thousand hands adorned with gloves, finger-protectors and various weapons that best of Dānavas shone there in exceeding beauty (135). Sending up a leonine shout in anger that Asura, having eyes reddened in anger, drew his huge bow and exclaimed "Wait! Wait!" Hearing those words of Vāna in the battle-field that unconquerable son of Pradyumna saw his face and smiled (136–137). Like unto Hiranyakashipu’s car formerly in the battle between gods and Asuras the chariot of the highly powerful Vāna was drawn by thousand horses, set with hundreds of small bells, adorned with red standards and flags, coated with bear-skin and was ten furlongs in length. Beholding that Asura about to attack him, Aniruddha, the foremost of Yadus, was highly pleased and filled with anger. Like unto Narahari prepared to kill the prince of Daityas in the days of yore he stood impassionately for battle with his sword and armour on (138-141). Vāna then saw him approach with sword and leathern-protector. Beholding him thus approach on foot with dagger and leathern protector Vāna attained to an excess of joy thinking that he would kill him. That Yādava had a sword in his hand, but no coat of mail. Still thinking Aniruddha invincible the powerful Vāna confronted him for battle (142–144). He exclaimed in anger "Arrest him! Kill him!" While he thus cried in the battle-field Pradyumna’s son looked, in anger, at his face and laughed. At that time stricken with fear Ushā began to weep. Aniruddha, consoling her with a smile, stood for the battle.
Thereupon filled with anger, Vāna, desirous of killing Aniruddha, discharged in numerable arrows by name Khshudraka. Aniruddha too, desirous of defeating him, cut them off (145–148). Thereupon desiring that he would kill Aniruddha in the battle-field Vāna aimed at his head many Kshudraka arrows. Aniruddha too baffled them with his leathern-protector and appeared before him like the rising sun (149-150). Afterwards Vāna, with a thousand quick coursing and sharpened arrows, pierced the invincible son of Pradyumna to the quick. As in the forest a lion over powers an elephant on seeing it before him so the Yadu prince Aniruddha overpowered Vāna (151–152). There upon thus wounded with those arrows the larged-armed Aniruddha was inflamed with anger for displaying a wonderful feat. Assailed with that downpour of arrows and having his body covered with blood he went before Vanā’s car (153–155). The soldiers then assailed Prādyumna’s son with sharpened swords, maces, darts, Pattiças and Tomaras. And although sorely wounded he did not tremble (156). Then leaping up in anger in that battle-field he, with his dagger, cut off the reins of Vāna’s car and struck the horses. Seeing it Vāna, an expert in fighting, threw him down from there with a shower of arrows, Pattiças and Tomaras. Then desisting from the fight, the Dānavas, regarding Aniruddha dead, sent up a leonine shout and jumped up on the car. (157–159). Thereupon Vāna, irate, took up the dreadful and grim-looking Sakti, effulgent like the sun and burning fire-brand and set with bells and discharged it not carrying for Ushā’s widowhood. Beholding that life-ending Sakti about to fall on him the highly powerful Kāma’s son, foremost of men, leaped up, took hold of the Sakti and pierced Vāna with that. Cutting through his body it entered into the earth. Wounded sorely thereby Vāna supported himself on a standard. Thereupon seeing him unconscious Kumbhānda said (160-164). "O king of Dānavas, why do you disregard this rising enemy? We see this hero has gained his aim and is impassionate. Resorting to your illusory prowess, fight with him or else he will not be slain. Do not disregard such an enemy out of indulgence. Save yourself and us by virtue of your illusory power. If you cannot defeat him by your illusory power forsooth he will kill all the Asuras. Kill him, O hero, before he destroys us all. Killing hundreds of others he will carry away Ushā" (165-167).
Excited at these words of Kumbhānda, the king of Dānavas, the foremost of speakers, filled with great anger, gave vent to the following harsh words:—"I will kill him in this battle. I will catch him as Garuda catches a serpent" (168-169). Saying this the powerful Vāna, with his chariot standard and horses resembling the city of Gandharvas, disappeared therefrom showering sharpened arrows and covering him with them. Seeing Vāna invisible the unconquerable son of Pradyumna, endued with manliness, cast his looks on the ten quarters. Thereupon resorting to his Tamasik learning and covered with illusory form that highly powerful Dānava, filled with anger, began to discharge sharpened arrows. Gradually Pradyumna’s son was fettered with serpentine shafts. His body was chained with various serpents. Thus, with all his limbs bound with serpents Pradyumna’s son stood inert like the mount Maināka in the battle. Although motionless like a mountain encircled by serpents of burning fangs he was not stricken with fear. And although completely fettered with serpentine shafts and rendered inactive and motionless, that one, identical with all, did not experience the least pain.
Thereupon supporting himself on a standard Vāna, filled with anger, remonstrated with Aniruddha in harsh words and said:—"O Kumbhānda, kill soon this sinful wretch of his family having a vitiated soul who has sullied our character in the world". Thus addressed Kumbhānda said (170–179)—"O king, I wish to speak a few words. Hear them if you wish. Whose son is this hero endued with the prowess of Indra? Learn first from where he has come and who has brought him here. O king, when he fought in the great battle, I marked him fighting like a celestial prince. He is powerful, endued with energy and a master of weapons (180–182). O foremost of Daityas, he does not deserve to be slain. He has espoused your daughter in Gandharva marriage (183). You can take her from him because you did not give her away. You should kill him after thinking over this. Knowing this, either kill him or adore him (184). I see a great mistake in killing him and a great virtue in protecting him. He is one of the best of men and every way deserves honor (185). His body is fettered with serpents and still he does not feel pain. He has a good birth, valour, energy and accomplishments (186). Behold, O king, this best of men, endued with great prowess. This powerful hero, although chained, does not care for us all (187). Had he not been fettered by virtue of your illusory power forsooth he would have fought with all the Asuras (188). He knows all forms of warfare and is more powerful than you. His person is fettered with serpents and covered with blood; still frowning with his forehead stricken with three marks he is as if aiming at us all. Reduced to such a plight and yet dependant on the strength of his own arms he does not care for any thing, O king. Who is this young man? Although gifted with two hands he still stands for an encounter with you having a thousand hands and does not think of your prowess. Who is he endued with such a prowess (189-191)? Besides, O king, while your daughter is attached to him you will not be able to give her away to another person. On the other hand, the hero has been known as one of great prowess (193). O foremost of Asuras, if this desirable person is born in the family of a great man he is worthy of receiving adoration from you (193). I request you, save him." Thus addressed by the high-souled Kumbhādha, Vāna, the slayer of his enemies said "So be it." Thereupon handing over Aniruddha to the guards the intelligent and illustrious son of Bali repaired to his own palace. Seeing the highly powerful Aniruddha fettered through illusory power Nārada, the foremost of Rishis, set out for the city of Dwaravati. Having arrived at Dwāravati through the etherial way that best of Munis communicated to Keshava, the rider of Garuda, about the imprisonment of Aniruddha. When that foremost of Rishis Nārada set out for Dwārakā Aniruddha thought: "This cruel Dānava will forsooth be slain in battle, for Nārada will speak many things truly to Keshava the holder of conch-shell, discus and club." At that time while Ushā, having her eyes full of tears on seeing her husband bound with serpents, cried he said to her:—"O timid girl, why do you weep thus? Do not fear, O you having fair eyes; you will soon see the slayer of Madhu arrive here for me. Hearing the sound of his conch shell and of the striking of his arms the Dānavas will be destroyed and the Asura women will abort." Thus addressed by Aniruddha the youthful Ushā was consoled and began to bewail for her ruthless father (194–203).
CCLXVII. THE GODDESS CONSOLES ANIRUDDHA
Vaishampāyana said:—While the heroic Aniruddha was imprisoned in the city of Shonita along with Ushā by Bali’s son king Vāna, he, seeking refuge with goddess Koumāri for his own safety, sang a hymn in her praise. Having saluted the endless, undecaying, eternal prime deity the Lord Narayana, I chant the glories of Chandi, the worshipful goddess Katyāyani, worshipped of all the gods and worlds and adored by the gods, Rishis and Rakshasas, reciting the names sung by Hari (1-5).
Aniruddha said:—For my well being I bow unto the sister of Mahendra and Vishnu. Being cleansed and with my mind purified I chant her glories with folded hands I bow unto thee who dost confer honors, do thou release me from my bonds and give me life and health.
Thus adored the great goddess Durgā went where Aniruddha was kept in chains. The goddess, fond of her votaries, released Aniruddha who was imprisoned in the City of Vāna. She appeared before the irrepressible hero Aniruddha and consoled him. The powerful hero then saluted her. Thereupon the goddess with her fingers cut off the strong noose of serpents and then consoling Aniruddha said:—"O Aniruddha, wait here for a few days more. The holder of discus and the slayer of the Daityas will cut off the thousand arms of Vāna, release you from your fetters and take you to his own city (6-15)".
CCLXVIII. ANXIETY OF THE YADAVAS FOR ANIRUDDHA
Vaishampāyana said:—When Ariruddha was taken away as captive, his beloved wives and their companions cried there in his absence, like so many ewes (1). "Alas! even under the protection of the Lord Krishna, we are weeping helplessly stricken with fear and grief (2). He, under the shade of whose arms, Adityas, Maruts and the gods headed by Indra, are living without any anxiety in the celestial region, has been visited by such a great calamity in this world. Alas! who has stolen away his heroic grandson Aniruddha 2 (3–4). Alas, that wicked-minded one, who has excited this unbearable fire of Vasudeva’s anger, has indeed no fear in this world (5). He is standing before the teeth of Death with his mouth wide open. Indeed such an enemy can stand before Vasudeva in battle. Committing such an ill turn by the Yadu king Keshava can even Sachi’s lord escape with his life? (6-7). Alas, our husband has been stolen away today or our lord has forsaken us and made us objects of pity. Oh I on account of the separation of our lord, we have been brought under control by death" (8).
Exclaiming thus those beautiful women continually wept and shed profuse tears. Their eyes, full of tears, imitated the beauty of lotuses immersed in water in the rainy season (9–10). Their eyes appeared to have been bathed in blood. The cries of those women in the palace set up a noise like that of thousands of female ospreys crying in the sky (11-12).
Hearing that unheard, of lamentation caused by fear the Yadu chiefs all on sudden leaped down from their respective houses. As the lions, when assailed, come out of their caves, so the Yadavas, coming out, said, their voice being choked with affection—"Krishna protects us all completely. Whence is then this fear? Why is such a noise heard in Aniruddha’s house? (13–15)." Thereupon the huge bugle of Krishna’s court was brought and sounded; and at that sound all the Yadavas assembled there. They asked one another "What is the matter?" And they answered one another as they had heard (16-17). Hearing it the eyes, reddened in anger, of the Yadavas dreadful in battle, were filled with tears; and they sighed there idly (18). Then beholding even Krishna the foremost of strikers sigh again and again and others sit silently Viprithu said:—(19). "O Krishna, you are the foremost of men; why are you then possessed by anxiety? The Yadavas, living under the protection of your arms, are ranging freely at large. Leaving the charge of success and defeat to you even the powerful Sakra is sleeping happily. See your kinsmen are sunk in unfathomable ocean of grief. O large-armed hero, save them. What is the cause of your anxiety? O Mādhava, why do you not speak any thing? You should not indulge in such idle thoughts." Thus addressed Vāsudeva, a clever speaker like Vrihaspati himself, sighed again and again for some time and then said:—"O Viprathu, I was anxiously thinking about this (20–25). Even thinking I have not been able to settle anything. Therefore I could not give you any reply although you asked me (26). Hear, O Yadavas, I will describe to you in truth, why I have been filled with anxiety. On account of the captivity of the heroic Aniruddha all the kings of the earth and my friends will consider me incapable. Formerly our king Ahuka was taken captive by Shālwa—but we brought him back after a dreadful fight. Rukshmini’s son Pradyumna was stolen away by Shamvara in his infancy. But he, having slain him in battle, has come back. But where has Aniruddha been exiled? O ye foremost of men, I do not recollect I had before experienced such sorrow and mental agony (27-31). I will in battle kill him with his own people who has put on my head this foot covered with ashes." After Krishna had said this Sātyaki observed:—"O Krishna, despatch spies all over for finding out Aniruddha. Let them search the earth with mountains and forests. Let open and secret emissaries be engaged in this work" (32-34).
Vaishampāyana said:—Hearing the word of Keshava king Ahuka speedily ordered the messengers for finding out Aniruddha. Ordering them "Search out all the countries lying on and under the earth" the high-souled king Ahuka gave them sufficient horses and cars. (He said):—"Do you soon go on horse back and search the mountains Rikshavān and Raivataka covered with trees and creepers. Enter without any hesitation into the gardens and forests there and search every creek and corner. Riding on horses and elephants do you soon find out Aniruddha the enhancer of the joy of the Yadavas" (35–39).
Thereupon the Commander-in-chief Anādhristhi said to the eternal Krishna of unwearied actions:—"O lord Krishna, from long I have been cherishing a desire of communicating something to thee. Hear, if thou dost like, I will communicate it at present. Asilomā, Puloma, Nisunda, Naraka, Soubha, Shalwa, Mainda, and Dwivida have all been slain by thee (40–42). When a highly dreadful encounter took place on account of the gods thou didst kill Hayagriva with all his kinsmen. O Govinda, in every battle thou didst accomplish all these works completely. No one even acted as thy charioteer (43-44). O Krishna, while carrying away Pārijatā thou didst perform a great and arduous feat with Anuvandha, O Mādhava; in that battle thou didst alone, by the strength of thy own arms, vanquish Vāsava, expert in fighting, seated on his elephant Airavata. On account of that encounter a great hostility has been created between you both (45–47). Methinks Maghavān himself has taken away Aniruddha; who else but him can satisfy his enmity on thee (48)?"
After the highly powerful Anadhristhi had said this Krishna, sighing like a serpent, said:—"Do not say so, O sir; the gods are not mean, ungrateful, womanish and stupid. I work hard on behalf of the gods for destroying the Dānavas. To please them I have killed the proud Asuras in battle. The gods are my support, my mind is devoted to them, and I am their devoted votary. Therefore knowing me, how can they injure me? You say so out of your own meanness—they are not mean. They are truthful and compassionate unto their votaries. I fear no danger from them. I tell you for certain, this is not the work of Mahendra or any other gods. Aniruddha must have been taken away by some harlot" (49-54).
Vaishampāyana said:—Hearing those words of anxious Krishna of wonderful deeds, Akrura, capable of understanding the true meaning of words, said in sweet words:—"O Lord, Indra’s work is identical with ours and ours is the same as that of Sachi’s lord. We are for the gods and they should be protected by us. We are born as men for the gods" (55–57). Thus excited by Akrura’s words Krishna, the slayer of Madhu, said in sweet and grave words:—"Pradyumna has not been taken away by any amongst the Devatas, Gandharvas, Yakshasas or Rākshasas. That highly illustrious hero must have been tempted away by some courtezan. The women of the Daityas and Dānavas are by nature loose and tempting. Forsooth Pradyumna must have been taken away by them. We need entertain fear from no other quarter" (58–60).
Vaishampāyana said:—After the high-souled Krishna had said this the Yadavas understood as the matter really was and they all highly applauded him (61). The bards, panegyrists, poets and songsters began to sing delightedly songs of praise in Mādhava’s house (62). In the meantime, the messengers, who had been despatched to find out Aniruddha, returned at the gate of the Durbar Hall and slowly and sorrowfully said (63). "O king, all the gardens mountains, forests, caves, rivers, and tanks, we have searched hundreds of times, but we saw Aniruddha nowhere." O king Janamejaya, other messengers sent by Krishna returned and said:—"We have searched everywhere, but Pradyumna has not been seen. O Yadu chief, order hereafter what we should do about searching for Aniruddha" (64–66). Hearing those words the Yadavas were all dejected at heart and their eyes were filled with tears. They spoke amongst one another, "What should we do now?" Amongst them many had their eyes filled with tears, some bit their lips, and some frowned and all thought how they could accomplish their object (67–68). Thus thinking they gave vent to various words. They were stricken with great anxiety and thought where Aniruddha could have been (69). The Yādavas, filled with anger, looked upon one another, and with great anxiety spent the night some how thinking where Aniruddha could have been taken away (70). While they thus conversed the night passed away. At that time, the men, appointed for the purpose, aroused Krishna with the sound of bugles and conch-shells in his palace (71).
Thereupon in the clear morning when the sun rose the Rishi Nārada, alone, smilingly entered the Darbar Hall. Seeing Krishna there along with all the Yadavas he applauded Mādhava exclaiming his victory and honored Ugrasena and others. Though the highly powerful Krishna, invincible in battle, was absent-minded still he rose up and received Nārada dedicating to him Madhuparka and cows (72–74). Afterwards seated on a white seat covered with a costly cover the celestial saint gave vent to the following pregnant words (75). Nārada said:—"Why are you all, like eunuchs, possessed by anxiety, silent, dispirited and discouraged?" After the high-souled Nārada had said this Vāsudeva replied:—"O reverend sir, O Brahman, Aniruddha has been stolen away by somebody in the night. We are all anxious for him. Tell us, O Muni of firm vows, if you have heard or seen anything about him. O sinless one, by this you will do me a good work (76–79)." Thus addressed by the high-souled Keshava he smilingly replied:—"Hear, O Madhusudana, Vāna, of incomparable energy has a daughter by name Ushā. For her, the Apsara Chitralekhā has taken away Kāma’s son; for this, a great encounter, like that, between the gods and Asuras, has ensued between Vāna and Aniruddha. Vanquished in battle, Vāna, resorting in fear to his illusory powers, has fettered the highly powerful Aniruddha with serpentine shafts. O Garudadhwaja, Vāna ordered for his death, but his minister Kumbhānda has prevented him from doing so. When the prince Aniruddha engaged in a conflict with Vāna the latter bound him with serpentine shafts by resorting only to his illusory power. Aniruddha is not still deprived of life; that hero is waiting patiently. Therefore O Krishna, those, who long for victories, should not now try to keep their own lives. Rise up soon and you will acquire success and fame (80–88)".
Vaishampāyana said:—Thus addressed the powerful and energetic Vāsudeva made all arrangements for marching. When the large-armed Janārddana was about to start the citizens, from all sides, showered on him sandal powder and fried paddy (89-90).
Narada said:—O large-armed Krishna, thou shouldst now think of Garuda, for save him no one will be able to wend that way. Hear, how very difficult passage is that, Janarddana. Shonitpura, where Aniruddha is now residing, is eleven thousand yojanas distant from this place. The highly powerful son of Vinata is fleet like the mind; he will point out Vāna within a moment. O Govinda, therefore send for him; he will take you there (91-94).
Vaishampāyana said:—Hearing the words of Nārada Govinda thought of Garuda in his mind: and he too, with folded hands, arrived before Krishna. Having bowed unto the high-souled son of Devaki the great son of Vinata said in sweet words:—"O large-armed and lotus-navelled lord, why hast thou thought of me? I wish to know what thou dost want me to do. O lord, on whose city am I to tread and destroy it. Govinda, by thy favour who does not know my strength? O hero, O thou of large arms, who does not know the force of thy club and the fire of thy discus? What stupid man, out of pride, is desirous of meeting with his own destruction? On whose neck will Baladeva, adorned with a garland of wild flowers, set his lion-faced plough-share? O lord, will whose body, consumed, be mixed with earth to-day? O Mādhava, whose mind will be agitated to-day with the blare of thy conch-shell? Who will with his family repair to the city of Yama?" (95-101)
After the intelligent son of Vinatā had said this Vāsudeva replied:—"Hear, O foremost of birds. Unconquerable Aniruddha has been, for Ushā, captivated by Vāna in the city of Shonita. O king of birds, lustful Aniruddha has been fettered with poisonous serpents. I have invited you for releasing him. O you of great power, no body else can wend that way. Do you therefore speedily take me where Aniruddha is. O hero, your daughter-in-law Vaidarbhi, fond of her son, is continually weeping. May that lady, by your favour, be united with her son. O hero, O you of great arms, O slayer of snakes, formerly united with me you stole away ambrosia. You are my carrier and all the Vrishnis are your votaries. Preserve the request of love and devotion to-day. By my good works I swear, there is none amongst the birds who can fly so quickly as you. Killing the warriors with the flapping of your wings you, alone formerly released your mother from slavery. Placing the gods on your back you, with force, range many impassable countries. And by your help they acquire victories. In heaviness you are like the mount Meru and in lightness you are like air. There had been none before powerful like you, there is none at present and there will be none in future. O great, highly effulgent and truthful son of Vinatā, now help us for a moment for Aniruddha" (102-112).
Garuda said:—"O large-armed Krishna, wonderful is thy word. O Keshava, all my victories are owing to thy favour. O slayer of Madhu, I am honored and blessed with thy praising me thus. O large-armed Krishna, thine glories are chantod and thou hast still sung mine. Thou art the lord of the Vedas, the master of the gods, the giver of all desires, of a surely fruitful look and the giver of boons unto those who seek for them (113-15). Thou art of four arms and four forms: thou art the ordainer of fourfold fires, of the four Asramas and four Varnas and a great poet. O lord, thou dost hold a bow, a discus and a conch-shell. In thy previous bodies thou wert known as the upholder of the earth; thou dost hold ploughshare, mace and discus, art the son of Devaki, the grinder of Chānura, fond of cows, the slayer of Keshi, the upholder of the mount Govardhana, the great wrestler, their origin and support and fond of them; thou art the great Purusha; thou art fond of Brāhmanas, ever engaged in their well being and their supporter. Thou art known as Brahman, as Damodara, as the slayer of Pralamva, Keshi and other Dānavas. O lord, thou art the destroyer of Asilomā, Vāli and Rāvana and the giver of kingdom unto Bibhishana and Sugriva. Thou didst take Vāli’s kingdom, and all the jewels and art the great jem born at the bed of the ocean. All the rivers emanate from thee in the shape of Meru. Thou art the lord Varuna—the holder of dagger and a great bowman and archer. Thou art known by the name of Dāshārha, and Govinda. Thou art a great bowman and fond of bows. Thou art sky, darkness, the churning of the ocean, the heaven of many fruits and the great upholder of the celestial region. O lord, thou art the great cloud, the seed of the three worlds, anger, avarice and desire. Thou art the great bowman, Kāma, the great cycle, revolution and dissolution. Thou art Hiranyagarbha, cognizant of forms and endued with them, the slayer of Madhu, the Creator, the great god and art endowed with innumerable qualities. O foremost of Yadus, although thy glories should be chanted, still thou art willing to sing mine. The dreadful creatures, who are seen by thee with thy eyes, are killed by Yama’s rod and constrained to go to the hell. O Mādhava, the creatures, on whom thou dost cast your favourable and loving looks, enjoy happiness both in this world and in the next. O thou of large arms, I am now at thy disposal (116-131)." Thereupon showing signs of departure Garuda said to Keshava:—"O highly powerful hero, I wait here, do thou sit on my back" Thereupon embracing Garuda by the neck Mādhava said:—"O friend, accept this arghya for slaying the enemy." Afterwards having offered arghya to Suparna, the large-armed Purusothama, the holder of conch-shell, discus and club, sat on his back. Thereupon Krishna, with delight, sat on Garuda’s back. He was adorned with most excellent bracelets, had black hairs, was dark-hued and victorious; had four rows of teeth and four arms. He was the master of the four Vedas with their auxilliaries, had the mystic mark of Srivatsa on his breast, lotus-like eyes, stirring hairs, soft skin, equal fingers, equal nails, red fingers, red nails, and red eyes. His voice was sweet and grave and he had large arms extending to knees and a copper-coloured countenance. His gait was like that of a lion and he was effulgent like a thousand suns. Having issued orders for guarding the city of Dwārakā the highly powerful Vasudeva made himself ready for starting. He is the lord and protector of creatures and is identical with them. The Lord Prajāpati, with pleasure conferred on him eight-fold spiritual powers. He is eternal and his pure glories are sung by Prajāpati, Saddhyas, gods, bards and panegyrits and the great Rishis, masters of the Vedas and their auxilliaries. After Krishna had sat on Garuda’s back Halāyudha and Pradyumna, the grinder of enemies, sat behind him. At that time the Siddhas, Charanas and the great Rishis said to Keshava in the sky:—"O thou of large arms, do thou vanquish Vāna with all his followers. No one will be able to stand before thee in the great battle. Lakshmi, the goddess of prosperity, depends on thy pleasure and sure victory depends on thy strength. Thou wilt defeat in battle thy enemy the Daitya king with all his soldiers." Keshava marched on hearing all those words (132-145).
CCLXIV. KRISHNA GOES TO SONITPURA AND FIGHTS WITH RUDRA’S FOLLOWERS ON THE WAY
Vaishampāyana said:—At that time with the sound of conch-shells and bugles, the songs of bards and panegyrists by thousands and blessings of men exclaiming victory Janarddana appeared like the moon, sun and Sakra. O king, when Vinatā’s son flew up into the sky his, beauty, increased by Hari’s energy, became immense (1-3). Desirous of killing Vāna the lotus-eyed Keshava assumed a form having eight arms and resembling a mountain. At that time Janārddana, the holder of Shranga-bow, assumed innumerable heads. In his four right hands he had sword, discus, club and arrows and by his left four hands he held the leathern protector, the Srānga-bow, the thunder-bolt and conch-shell. Seated on Garudha’s back, Sanghkarshana, holding a thousand forms and white weapons, irrepressible unto all creatures like the mount Kailāsha with its summit, shone like the rising moon. With a view to display his prowess in battle the high-souled Pradyumna assumed a form like that of Sanatkumār (4–8). Thereupon shaking innumerable mountains and obstructing the course of the wind with the forcible flapping of his wings the powerful Vinatā’s son went on. Endued with the speed of the mind he crossed the most sacred route of the Siddhas and Chāranas. At that time Rāma said to Krishna, incomparable in battle:—"O Krishna, what wonder is this that we have all on a sudden been shorn of our effulgence? We have all a golden hue. What is the cause? Have we come to the side of the mount Sumeru?" (9–12) The Lord said:—"Methinks, O slayer of thy enemies, Vāna’s city is near at hand. To protect him, the fire, stationed in his city, is coming out blazing. O holder of plough-share, we have been possessed by the effulgence of the fire of oblation: this has changed our colour." Rāma replied:—"If by approaching the city of Vāna we have been shorn of the lustre of our body, do what you think proper afterwards" (13–15). The Lord said:—"O Vinatā’s son, do what you think proper. After you have found out a means I shall do what I think proper" (16).
Vaishampāyana continued:—Hearing those words spoken by Vāsudeva the highly powerful Garuda, capable of assuming forms at will, assumed a thousand mouths (17). Afterwards the highly powerful son of Vinatā leaped up and went to the etherial Gangā. Then drinking profuse water, he began to shower it on the fire. The intelligent son of Vinatā having concerted this measure the fire was at once extinguished. Then seeing that fire extinguished with the water of the etherial Gangā, Suparna, filled with surprise, said:—"Oh! How powerful is this fire like that at the end of a cycle. It disfigured the color of even the intelligent Krishna." After extinguishing the fire the king of birds, Garuda, went on making a great sound with the flapping of his powerful wings. Seeing them the fires, the followers of Rudra, thought:—"Who are these three dreadful men of many forms who are riding Garuda? Why have they come here?" Those fires of the mountain thought in this way for some, but could not settle anything. They then began to fight with the three Yadus. A great noise arose when they engaged in fighting (18-26).
Hearing their great uproar like that of roaring lions the intelligent Chief of the Fires Angirā sent a man to the scene of the action saying "Soon proceed where the battle is raging." Another Asura, fleet like the mind, was quickly despatched by Vanā saying "Go and see what is the matter." Saying "So be it" the man at once started and saw the fires fighting with Vāsudeva. He saw that the five principal fire-gods, Kalmāsha, Kusuma, Dahana, Shoshana and the highly powerful Tapana well known in the offering of Swāha and other minor fire-gods were all fighting with their respective armies. Pithara, Pataga, Swarna, Agādha and Vraja, these five presiding gods of Swadhā were also fighting; the two highly effulgent fire-gods, in charge of Jyotisthoma and Vasatkāra, were also fighting. Ascending a fiery car the great saint Angirā, uplifting his effulgent mace, was shining in that battle-field, in the midst of fire-gods. Then beholding Angira discharge his sharpened arrows, Krishna, filled with anger, smiled again and again and said:—"O ye fire-gods, wait patiently a few moments. The time of your destruction is drawing near. Within a moment, consumed by the energy of my weapons, you shall have to fly away on all sides." Thereupon in that great battle, as if to take Krishna’s life Angirā ran with a burning Trishula in his hand. Then cutting off his mace with crescent-shaped and sharpened arrows the intelligent Krishna, effulgent like Yama, the destroyer of all creatures, struck Angirā on the breast with a death-like-arrow. Thereat Angirā fell down bathed in blood and with his body mangled. Seeing it the four fire-gods, the sons of Brahmā along with others speedily fled away to Vāna’s city (27–40).
Thereupon seeing Vāna’s city from a distance Nārada said "Behold, O large-armed Krishna, there is the city of Shonita. For protecting Vāna and for his well-being Kārtikeya and the highly effulgent Rudra with his consort always live there." Hearing the words of Nārada, Krishna smilingly said:—"Hear and understand what I say O great Muni. If Rudra himself comes to the battle-field for protecting Vāna we will also fight with him to our best." While Krishna and Nārada were thus conversing the quick-coursing Garuda at once took them to the city of Vāna. Then the lotus-eyed and cloud-like Keshava blew his moon-like conch-shell. Blowing that conch and creating terror in Vāna of wonderful deeds the powerful Mādhava entered into his city. Seeing them thus enter Vāna’s soldiers got themselves ready for action sounding bugles and conch shells. Millions of paid soldiers, holding effulgent weapons, marched out to the battle-field. Those innumerable soldiers, of incomparable prowess, united, looked like huge black clouds.
Afterwards the Daityas, Dānavas and the leading Pramathas, with various burning weapons, began to fight with the eternal Krishna. When Krishna, Sangkarshana, Pradyumna and Garuda began to fight Yakshas, Rakshasas and Pannagas, irrepressible like burning fire, came from all sides, with their mouths wide open, to the battle-field for drinking blood. Beholding Vāna’s army the highly powerful Balabhadra said to Krishna, the slayer of hostile armies:—"O large-armed Krishna, do that by which these soldiers may be completely terror-stricken." Thus addressed by the intelligent Balabhadra Purusottama Krishna, the foremost of the masters of weapons, took up fiery weapons dreadful like Death. Grinding the Asuras and birds of prey with those weapons Janārddana speedily went where the soldiers were seen. Standing on the ground in numberless detachments that Asura army, consisting mainly of Pramathas, holding darts, Pattiças, Saktis, Rishthis, Pinākas and Parighas, and having many dreadful beasts of burdens huge like mountains and clouds, appeared like clouds scattered by the wind. And many bow-men increased the beauty of that show. Running hither and thither with maces, darts, swords, clubs and Parighas that innumerable Asura host increased the beauty of the battle-field. Thereupon the beautiful Sangkarshana, seated on Garuda’s back, said to Krishna, the slayer of Madhu:—"O large-armed Krishna, O Purusottama, I wish to fight with this Asura host." Hearing it Krishna said: (41-61). "I too feel the same inclination. I wish to fight in the battle-field with these leading warriors. When I will fight with my face towards the west Suparna will stand before me. Pradyumna will stand on my left side and you will stand on my right. In this dreadful fight we will all protect one another (62–63)."
CCLXX. KRISHNA’S BATTLE WITH JVARA (FEVER)
Vaishampāyana said:—Thus conversing with one another they, holding mace, club and ploughshare respectively huge like mountain summits, rode Garuda the foremost of birds. Thereupon, O Janamejaya, when Rohini’s son engaged in the battle his form grew dreadful like Kāla, as if desirous of consuming all, at the end of a cycle. Ranging in the battle-field the highly powerful Baladeva, expert in fighting, drew the enemies with his plough-share and grinded them with his mace. The highly powerful Pradyumna, the foremost of men, thwarted the fighting Dānavas with his arrows. Blowing his conch-shell Janārddana, the holder of conch-shell, discus and club, resembling a mass of collyrium, fought in many ways. Having struck the Daityas with his wings and mutilated them with his nails and beak the intelligent son of Vinata despatched them to the abode of Yāma. Thus assailed with a downpour of arrows and overpowered by those four heroes the dreadful army of the Asuras fled away from the battle-field (64–70). Beholding his army thus routed and with a view to protect them Rudra’s follower, Jvara, came walking to the battle-field sighing again and again like a maniac. He had three legs, three heads, six arms, nine faces and a consuming weapon and was like Yama himself. He roared like thousands of muttering clouds, sighed and yawned repeatedly, was dozing, had his hairs erect and eyes filthy. Having made his face more terrible with his eyes he, in anger, said to the holder of plough-share:—(71–74). "Why are you elated with the pride of your strength? Do you not see that I have come to the battle-field? Wait a few moments. While you have come before me in the battle-field you will not return with your life." Saying this, smiling and showing his fist dreadful like the fire of dissolution Jvara ran towards Halāyudha (75–76). Rohini’s son however began to move about so quickly in thousands of circular ways that Jvara could not find an opportunity. Then aiming at his body huge like a mountain Jvara, of incomparable energy, hurled his consuming weapon which fell on his breast. Dropping on the summit of the mount Sumeru from Rāma’s breast that burning weapon shattered it into pieces. Krishna’s elder brother was however being consumed by the remnant that was left on his breast. Sighing and yawning every moment he began to move about recklessly. His eyes were dilated, hairs stood erect and all his senses were bewildered. He began to sigh like a maniac. Thereupon almost losing consciousness Haladhara said to Krishna:—"O Krishna, O large-armed Krishna, O thou the giver of protection, I am being consumed, nay I am being consumed completely. How shall I be saved?" Thus addressed by the highly powerful Bala Krishna, the foremost of strikers, smilingly said:—"No fear." Saying this he embraced Halāyudha (77–84). He was then saved by loving Krishna from being burnt. Having saved Rāma from being consumed the slayer of Madhu, Vasudeva, highly angered, said to Jvara:—"O Jvara, come and fight with me. Show to me the extent of your strength and power in this battle". Thus addressed the highly powerful Jvara, with his right hand, discharged his great burning weapon on Krishna’s body. At this the powerful Krishna, the foremost of strikers, experienced a burning sensation for a few moments. Immediately after the fire was put out. Thereupon Jvara, with his serpent-like long arms, struck Krishna on the neck and then dealt a blow on his breast. Thus there took place a great encounter, in the battle-field, between Jvara and the highly energetic Krishna the foremost of men. The sound of the stricking of arms caused by Krishna and Jvara in that highly dreadful battle was like that of a thunder striking a mountain summit. Occasionally was heard "Do not strike in this way: you should do it in this way." In that great battle those two highly powerful ones so fought for a moment, that Lord of the Universe, under the guise of a man, thinking that he would come to an end, grinded the sky-ranging Jvara adorned with golden ornaments with his arms (85-93).
CCLXXI. KRISHNA’S BOON TO JVARA
Vaishampāyana said:—Considering Jvara, assailed with his arms, dead Krishna, the slayer of enemies, threw him down on the surface of the earth. Released from his arms, Jvara, of incomparable energy, did not leave Krishna’s body but entered into it. Possessed by Jvara (fever) of incomparable energy Krishna had his movements slackened and repeatedly supported himself by touching the ground. He was possessed by sleep, his steps were slackened and his hairs stood erect. He repeatedly sighed and yawned. Thus possessed by weakness and yawning repeatedly the great Yogin Krishna, the victor of the enemy’s cities, regained his natural state after a long time (1-5).
Thereupon knowing himself possessed by Jvara Purosottama created another for its destruction. With his energy, the energetic Janārddana, of dreadful power, created a dreadful Jvara, highly terrible unto creatures. Catching hold, by force, of the former Jvara the one, created by Krishna, presented it before him. Having thus driven out that Jvara from his body through one created by him the highly powerful and angry Vāsudeva struck him down on the ground and was about to tear him into pieces. Thereat Jvara, bewildered, said "O Janārddana, it behoveth thee to protect me." However while Krishna, of incomparable energy, was about to strike that Jvara on the ground an invisible voice was heard in the sky:—"O Krishna, O large-armed Krishna, the enhancer of the delight of the Yādavas, do not kill this Jvara. O sinless one, he is worthy of being protected by thee" (5–12). Thus addressed Hari, the lord of the past, future and present and the great preceptor of the world let Jvara off. Thereupon prostrating himself with bent head at Hrishikesha’s feet Jvara said:—"O descendant of Yadu, O Govinda, hear what I have to submit unto thee. Hear, O large-armed deity, what I have got in my mind and do thou accomplish it. O lord, I pray from thee for this boon only that I may be the only Jvara in this world and no one else may flourish." The lord said:—"It is proper to confer a boon on one who prays for it. Besides you have sought my protection. May you fare well therefore, O Jvara. You will have what you are praying for. As before you will be the only Jvara. May he, whom I have created, dissolve in me" (13–18).
Vaishampāyana said:—Having said this the highly illustrious Krishna, the foremost of strikers, again spoke to Jvara:—"Hear, how you will range in the world, having spread yourself amongst the entire creation mobile and immobile. If you seek my pleasure divide yourself into three parts. With one do you possess the four-legged animals, with the second the immobile objects and with the third the human beings. And with the fourth portion of your third part you will always live in the midst of the birds. Dividing yourself into four parts namely appearing every day, after two days, three days and four days you are to live amongst mankind. Hear how you are to live amongst other creatures. In trees you will live in the shape of an insect and the disease that withers up the leaves and turns them pale; in the fruits you will live like Aturya disease; in the lotuses like frost, in the earth like a desert, in the water like Neelikā (a plant), in the peacocks like the growing of the tuft, in the mountain like mineral and in the cows like Khoraka or a cow-disease; you will live on earth under these numerous forms. With your very view and touch the animals will be shorn of their lives. Only gods and men will be able to withstand you" (19-28).
Vaishampāyana said:—Hearing the words of Krishna Jvara was delighted and with folded hands saluted him and said:—"O Mādhava, blessed I am for thy giving me soverignty over all creatures and objects. O Purusottama I wish now to carry out any other order of yours. O large-armed Govinda, order me what I am to do. Formerly I had been created by Hara the slayer of Tripura and of other animals. Now vanquished by thee in battle I have become thy servant. Thou art now my master (29–32)".
Vaishampāyana said:—Hearing the words of Jvara Vasudeva said:—"Hear, what resolution I cherish at heart." Jvara said:—"O holder of discus, I have been favoured and blessed with what good thou hast done for me. Order me, what what pleasure of thine I may carry out." The lord said:—"O Jvara, the man, who having saluted me, will attentively read this account of prowess displayed only by our arms in the great battle, will be freed from fever." Thus addressed by Krishna, the foremost of Yadus, the highly powerful Jvara said:—"So be it." Having thus obtained the boon and promised, Jvara, saluting Krishna, left the battle-field (33–37).
CCLXXII. THE FIGHT BETWEEN KRISHNA AND SHANKARA
Vaishampāyana said:—Thereupon riding quickly Vinatā’s son, those three (heroes), stationed in the battle-field like three fire-gods, began to fight there. Seated on Garuda’s back those highly powerful three heroes assailed and dispersed the Dānava army with a downpour of arrows. Assailed with the strokes of discus, plough-share and arrows the irrepressible and huge Danava army were worked up with anger. As fire increases in a room with dry fuels so the fire, engendered by Krishna’s arrows, increased that fire burning like that of dissolution, and consumed thousands of Dānavas in the battle-field (1-5).
Beholding his soldiers assailed and burnt with various arrows of Krishna, and take to their heels Vāna came there and prevented them saying "Born in the race of the Daityas why do ye, overwhelmed with fear and displaying your weakness, fly away from the battle-field? Why do you take to your heels leaving off your respective coats of mail, swords, daggers, darts, leathern protectors and axes? Think of your birth and living with Hara and then decide whether you should fly away. I now stand before you." Although they heard the words given vent to by Vāna, the Dānavas, beside themselves with fear, paid no heed to them and fled away. Of the soldiers remaining there only the Pramathas stood firm and desired to fight again (6-11).
Beholding his soldiers routed, Kumbhānda, Vāna’s powerful minister and friend, said:—"O ye leading Dānavas, behold Shankara, Kārtikeya and Vāna in the battle-field. Still, possessed by fear, why are you flying away leaving your own armies? Give up hope of your lives and fight." Before they heard those words of Kumbhānda, the Danavas stricken with the fear of the fire of Krishna’s discus, fled away on all sides. Thereupon beholding all the soldiers routed by Krishna, Siva, of incomparable prowess, had his eyes reddened with anger. And in order to protect Vāna, he stood on his lustrous car and prepared himself for fighting. Kumāra too ascended a car burning like car. Powerful Rudra, ascending a car drawn by lions and biting his hips, drove where Hari was (12–17). At that time his car, as if devouring the sky, making a great sound and drawn by lions, looked like the full-moon freed from clouds. Filled with various ghosts making diverse sounds that car of the god of gods proceeded towards the battle-field. Of those ghosts some had the faces of lions, some those of tigers, some those of serpents, some those of horses and some those of camels; they too, filled with fear, were trembling. Amongst those highly powerful ghosts, some had the faces of asses, some those of camels, some those of peacocks, Some those of horses, some those of rams, and some those of cats. Some had the faces of sheep, some put on bark, some had tufts of hairs on their heads, some wore matted locks, some had hairs bound up, and some were naked. They all blew conch-shells and bugles when they proceeded to the battle-field. Of them some had beautified faces and were adorned with celestial weapons and flowers. Some were dwarfish and some were grim-visaged. Some put on lion and tiger skins. Some had faces covered with blood, huge-teeth and were fond of flesh. They all stood encircling Shankara the destroyer of great enemies in the battle-field and were waiting there at ease. Beholding that car of the indefatigable Rudra. Krishna, riding Garuda, proceeded to the battle-field. Then beholding Hari proceed on Garuda discharging arrows, Hara, ever standing at the head in a battle, struck him in anger with hundreds, of winged arrows. Assailed with shafts by Hara, the grinder of enemies, Hari too, irate, took up most excellent weapons given by Indra. Thereupon assailed by Krishna and Rudra the earth shook and the elephants trembled raising their heads. The mountains were covered with the water of streams; some had their summits scattered on all sides. In that encounter between Hara and Hari the quarters, sky and earth were as if all ablaze. Fire-brands fell on earth from all sides and dreadful-looking jackals began to emit inauspicious cries. With a great noise Indra began to send down showers of blood and fire-brands covered the rear of Vāna’s army. The wind blew high, and the luminous bodies and herbs, shorn of lustre, flew about in the sky. At that time the Grandfather, knowing that Rudra, the destroyer of Asuras, had entered upon a battle, came there encircled by the celestials The Apsaras, Gandharvas, Yakshas, Vidyadharas, Siddhas, and Chāranas, stationed in the sky, began to witness that encounter. Then Vishnu discharged Indra’s weapon at Rudra (18–37). Burning it went up to the car where Rudra was. The very next moment hundreds and thousands of arrows dropped before Hara’s car. Seeing it and filled with anger Hara discharged the highly dreadful fiery weapon. It appeared indeed highly wonderful. At that time Krishna and the three other heroes were entirely covered with arrows; and scorched with the fire of the weapon they were so much emaciated that they were not visible. Thereat thinking that Krishna had been slain by the fiery weapon the Asuras sent up a leonine shout (36-41).
Thereupon patiently bearing those fiery weapons in the battle-field the powerful Vāsudava, who was a master of every sort of weapon, took up Vāruna weapon. When that Vāruna weapon was discharged by the high-souled Vāsudeva the fire of the fiery weapon was extinguished. When that weapon was baffled by Vāsudeva Bhava discharged four other weapons resembling the fire of dissolution, namely Paishāca, Rākshasa, Roudra and Angirasa. In order to baffle those weapons Vasudeva shot four arrows namely Vāyavya, Sāvitrya, Vāsava and Mohana. Having thus counteracted those four weapons with his four arrows Mādhava discharged his Vaishnava weapon like unto Antaka (the destroyer) with his mouth wide open. When the Vaishnava weapon was discharged all the Bhutas, Yakshas and Asuras of Vāna’s host, unconscious and stricken with fear, fled on all sides. Then beholding his army abounding in Pramathas thus routed the great Asura Vāna speedily ran towards the battle-field. As the king of gods, the wielder of thunderbolt, proceeds encircled by the celestials, so Vāna went surrounded by the highly powerful and mighty car-warriors, the Daityas holding dreadful arms (42-50).
Vaishampāyana said:—At that time with the recitation of names and mantras the Brāhmanas performed benedictory ceremonies on Vanā’s behalf. Bali’s son Vāna too, conferring on the Brāhmanas, auspicious cows, raiments, fruits, flowers and gold coins, shone like the lord of riches. The huge car of Vāna, painted with gold and adorned with a hundred moons and a million of stars and numerous bells, shone there like fire or a thousand suns. Assuming a dreadful form Vāna, holding a bow, got upon the car brought by the Dānavas for fighting with those foremost of Yadus. Afterwards as at the time of the universal dissolution the ocean, abounding in waves increased by the wind, is agitated so that ocean, of great force abounding in cars of the heroes, went on. O king, at that time the Dānavas, holding bows, great car-warriors as they were, shone there like mountains covered with forests; their very sight created terror in all (51-56).
CCLXXIII. THE EARTH GOES TO BRAHMA: MARKANDEYA EXPLAINS HOW BRAHMA, VISHNU, SIVA ARE ONE
Vaishampāyana said:—When the three eyes (of Siva) were burning all the worlds were covered with darkness: and Nandi, Rudra and his car were not visible (1). Then Rudra, burning in double effulgence on account of his anger and strength, took up his arrow having sharpened darts on four sides with which he had killed Tripura. When the three-eyed deity took up that arrow, set it to his bow and was about to discharge it the high-souled Vāsudeva, cognizant of the minds of all, came to know of it. Thereupon the quick-handed and highly powerful Purusottama took up his weapon Jrimbhana (yawning) and made with it Hara yawn. With that arrow the Divine Hara, the conqueror of Asuras and Rakshasas, was stupified together with his bow and arrows and lost consciousness. Having stupified with his weapon his own self in the shape of Rudra together with his bow and arrows the highly powerful Krishna, identical with all, blew his conch-shell. Seeing Shankara stupified and hearing the blare of his conch-shell Pānchajanya and the twang of of his bow Shrānga all the creatures were filled with fear. In the meantime Rudra’s followers arrived at the battle-field and resorting to an illusory fight attacked Pradyumna. The highly powerful and energetic Makaraketana however made them all asleep and with his arrows began to kill the Dānavas who had innumerable Pramathas amongst them (2–10). While Rudra, of unwearied actions, yawned a flame came out of his mouth and consumed the ten quarters. At that time assailed by those powerful armies the goddess Earth, trembling, approached the great Brahmā and said "O thou of large arms, O great god, I have been assailed with great energies. I have been so much loaded with the weight of Rudra and Kesheva that I will again be reduced to one all-extending ocean. O grand-father, do you think of this unbearable burden of mine. Do thou find out some means, by which released of my burden I may uphold the mobile and immobile creations" (11-15).
Vaishampāyana said:—Hearing it the grand-father said to the daughter of Kashyapa:—"Sustain yourself for a moment and you will be released of your burden." Thereupon the Lord Brahmā said to Rudra:—"Thou didst find out the means of slaying this great Asura: why dost thou then wish to protect him? O thou of large arms, I do not like that thou shouldst engage in an encounter with Krishna. Dost thou not know that Krishna is thy second body." Hearing the words of Brahmā the eternal Lord, having three eyes, concentrated his mind on the Brahman (soul) within him and saw the three worlds consisting of mobile and immobile creations. Beholding himself stupified along with his bow and arrow the great Yogin Bhava, by virtue of his mental concentration, thought of the boon he had conferred and of what he had said at Dwārakā: he therefore made no reply. Seeing him in Krishna and them both in one (Brahman) he was pacified and left the battle-field. Rudra said to Brahmā:—"O lord, I will not fight any more. By this encounter of Krishna and Vāna the earth will be relieved of her burden" (16–21). Thereupon with great pleasure Krishna and Rudra retired from the battle-field and embraced one another (22). When those two great Yogins were united no body could see them. Having brought out the reconciliation between Hara and Hari and himself only seeing them Brahmā, the creator of all, said to the Rishis Nārada and Mārkandeya who were by his side and who had questioned that far-sighted deity:—"In a dream in the night I saw Bhava and Keshava in the lake near the mount Mandara (22–25). Here I saw Hara in Hari’s form and Hari in Hara’s. Hara had conch-shell, discus and club in his hands, was clad in a yellow raiment and rode Garuda. Hari had trident and Pattica in his hand, was clad in a tiger-skin and rode a bull. Seeing that highly wonderful scene I am filled with surprise. O Mārkendeya, do thou describe unto me the truth" (26–28).
Markendeya said:—Shiva is identical with Vishnu and Vishnu is identical with Shiva. I do not see any difference. They are both auspicious, without beginning, middle or end, eternal and undecaying. Hear I will describe that form identical with Hari and Hara (29–30). He is Vishnu who is Rudra; and he is Rudra who is Brahmā. Brahmā, Vishnu and Rudra are one and of the same form. Three of them are great ascetics, Lords of half-females, self-sprung, givers of boons and masters of the universe. As water is mixed with water when it is thrown into it so Vishnu becomes at one with Rudra, when he enters into him. As fire becomes fire when it is mixed with it so Rudra becomes identical with Vishnu when he enters into him. Rudra is identical with fire and Vishnu is identical with the moon. This universe, consisting of mobile and immobile creations, is identical with the protector of what is mobile and immobile in this universe. And Maheswara is their destroyer. The Lord Narayana, identical with past, present and future and Maheswara are the primary causes of Hiranyagarbha and the great principles. They both are the givers of the Vedas. They are the creator and the protector of the universe. They send down rain in the shape of Indra and spread rays in the shape of the sun. They blow in the shape of the wind and create all. Thus O Grand-father, I have described to you the great secret. The man, who daily reads or hears this account, attains to that most excellent region created by the power of Vishnu and Rudra (29–39). With Brahmā, Hari and Hara are the Creator, Preserver and Destroyer of the universe. I will now chant their glories. Vishnu is adorable unto Rudra, and Rudra is adorable unto Vishnu. They are one, still they range in the world under two forms. Vishnu is not different from Shankara and Shankara is not different from Vishnu. Therefore formerly Rudra and Upendra became one. Salutation unto Rudra and Krishna of one united body (40-42). Salutation unto the three-eyed deity, salutation unto the two-eyed deity, salutation unto coppery-eyed (Kumara) and lotus-eyed (Pradyumna) (43). Salutation unto the holder of the earth, of the holder of peacock-feathers and of Keyura. Salutation unto him adorned with a garland of skulls, him adorned with a garland of wild flowers, him the holder of trident and him the holder of discus, unto the standard of gold and Brahmā (44–46). Salutation unto him clad in skin and salutation unto him clad in a yellow raiment. Salutation unto the Lord of Lakshmi and unto the Lord of Umā (47). Salutation unto the holder of trident and unto him of mace. Salutation unto him whose body is covered with ashes and unto him who is dark-blue hued. Salutation unto him who lives in the cremation ground and unto him who lives in an Ashrama. Salutation unto the rider of a bull and unto the rider of Garuda. Salutation unto him who has more than one form, unto him who has many forms, unto the Lord of destruction and unto him who lies on the ocean. Salutation unto him who has many forms and unto him who is Bhairava (49–50).
CCLXXIV. KARTIKEYA GOES TO THE BATTLE-FIELD
Janamejaya said:—After the high-souled Krishna and Rudra had retired from the battle-field, how did the hair-stirring battle of the enemies continue (1)?
Vaishampāyana said:—Stationed on the car brought by Kumbhānda, Guha (Kārtikeya) drove towards Krishna, Baladeva and Pradyumna and struck them with hundreds of dreadful and sharpened arrows. Bathed in blood those three gods, like unto three fires, fought with Kumara (2–4). After those heroes, expert in fighting, had struck Kumāra with three weapons given by Wind-God, Fire-God and Indra he, too, with three weapons, counteracted them and struck the Yadavas with three other weapons, namely Shaila, Vāruna and Sāvitri. They however, devoured, by virtue of their illusory powers, all the weapons shot by the great Kumāra, the holder of burning bow and shaft. Then the highly powerful Guha, burning in effulgence and biting his lips, took up the dreadful weapon Brahmashira like unto the Destroyer himself (5-8). When the highly dreadful weapon Brahmashira, endued with the effulgence of a thousand suns and destructive of the world, was discharged by Kumāra the creatures lost their consciousness through its warmth and fled away on all sides and the whole universe bewailed. Seeing it the powerful Keshava, the slayer of Keshi, took up his discus the destroyer and counteractor of all weapons. As in the rainy season the clouds cover the rays of the sun, so that discus, of the high-souled Keshava, clouded, with its lustre, that of Brahmashira weapon (9-12).
When that Brahmashira weapon was shorn of its lustre, power and energy, Guha, with his eyes reddened in anger, was worked up like fire to which oblation of clarified butter is offered. He then took up a dreadful burning, golden Sakti of sure aim, destructive of enemies and creating terror in all creatures. He then discharged, in anger, that celestial burning Sakti set with bells, effulgent like a fire-brand and resembling the fire of dissolution (13–15). He then set up a powerful shout which struck terror unto his enemies. When that Sakti was discharged by the high-souled Guha, it went up into the sky, yawned and moved about with great force as if desirous of slaying Krishna. Beholding that burning Sakti the gods and their king were greatly depressed and said—"Perhaps Krishna will be consumed." However as soon as that great Sakti appeared before him in that great battle the highly powerful Mādhava shouted and as if remonstrating struck it down on the ground. When that great Sakti was struck down there arose from all sides exclamations "Well done! Well done!" And Vāsava together with the celestials sent up a leonine shout. When the gods were thus roaring the powerful Vāsudeva took up his discus for killing the Daityas (16–21).
When Krishna, of incomparable energy, was about to discharge his discus, the beautiful Kottavi, at the mandate of Mahādeva, came there naked for protecting Kumāra. The eighth portion of the goddess, Lamvā, intervened between them like a beautiful golden Sakti. Seeing the goddess stand before Kumāra the large-armed Krishna was baffled and said:—"Oh fie on you? Fly away soon from this place; why do you throw obstacles in the way of certain destruction?" (22–25)
Vaishampāyana said:—Hearing even those words of the mighty-armed Krishna Kottavi did not put on her cloth for protecting Kumāra (26).
The Lord said:—"Take Guha with you and fly away soon from the battle-field. It will be well for us to-day, if you do this. Or else if I refrain from fighting he will fight with me" (27). Thereupon beholding that naked goddess in the battle-field the divine younger brother of Vasava the Lord Hari put away his discus. Hearing those words of the intelligent Mādhava, the god of gods, the goddess brought Guha before Hara. Then when the great danger took place and Guha was protected by the goddess, Vāna came to that place. When he saw Guha released from Krishna’s discus and retire from the battle-field he felt an inclination for fighting himself with Mādhava (28–31). Thereupon bewildered the ghosts, Yakshas and Vāna’s soldiers fled away on all sides. Of that broken army only Pramathas remained there. And with them the great Asura soon marched for the battle-field. As the wielder of thunderbolt proceeds in the company of the leading celestials so. Vāna went out with highly dreadful, powerful, energetic and great Daitya commanders. Thereupon chanting the destruction of his enemies his priests and other elderly persons, well read in Srutis, performed benedictory ceremonies, on behalf of the high-souled Vāna with Mantras, recitation and herbs (32–37).