The Vishnu Purana

Book V

Chapter I

The death of Kansa announced. Earth, oppressed by the Daityas, applies to the gods. They accompany her to Vishńu, who promises to give her relief. Kansa imprisons Vasudeva and Devakí. Vishńu's instructions to Yoganidrá.

MAITREYA. ¹--You have related to me a full account of all the different dynasties of kings, and of their successive transactions. I wish now to hear a more particular description, holy Rishi, of the portion of Vishńu² that came down upon earth, and was born in the family of Yadu. Tell me also what actions he performed in his descent, as a part of a part of the supreme, upon the earth³.

PARÁŚARA.--I will relate to you, Maitreya, the account which you have requested; the birth of a part of a part of Vishńu, and the benefits which his actions conferred upon the world.

Vasudeva formerly married the daughter of Devaka, the illustrious Devakí, a maiden of celestial beauty. After their nuptials, Kansa, the increaser of the race of Bhoja, drove their car as their charioteer. As they were going along, a voice in the sky, sounding aloud and deep as thunder, addressed Kansa, and said, "Fool that you are, the eighth child of the damsel whom you are driving in the car shall take away your life⁴!" On hearing this, Kansa drew his sword, and was about to put Devakí to death; but Vasudeva interposed, saying, "Kill not Devakí, great warrior; spare her life, and I will deliver to you every child that she may bring forth." Appeased by which promise, and relying on the character of Vasudeva, Kansa desisted from the attempt.

At that time, Earth, overburdened by her load, repaired to mount Meru to an assembly of the gods, and addressing the divinities, with Brahmá at their head, related in piteous accents all her distress. "Agni," said Earth, "is the progenitor of gold; Súrya, of rays of light⁵: the parent and guide of me and of all spheres is the supreme Náráyańa, who is Brahmá, the lord of the lord of patriarchs; the eldest of the eldest born; one with minutes and hours; one with time; having form, though indiscrete. This assemblage of yourselves, O gods, is but a part of him. The sun, the winds, the saints, the Rudras, the Vasus, the Aswins, fire, the patriarch creators of the universe, of whom Atri is the first, all are but forms of the mighty and inscrutable Vishńu. The Yakshas, Rákshasas, Daityas, spirits of evil, serpents, and children of Danu, the singers and nymphs of heaven, are forms of the great spirit, Vishńu. The heavens painted with planets, constellations, and stars; fire, water, wind, and myself, and every perceptible thing; the whole universe itself--consists of Vishńu. The multifarious forms of that manifold being encounter and succeed one another, night and day, like the waves of the sea. At this present season many demons, of whom Kálanemi is the chief, have overrun, and continually harrass, the region of mortals. The great Asura Kálanemi⁶, that was killed by the powerful Vishńu, has revived in Kansa, the son of Ugrasena, and many other mighty demons, more than I can enumerate, as Arisht́a, Dhenuka, Keśin, Pralamba, Naraka, Sunda, and the fierce Báńa, the son of Bali⁷, are born in the palaces of kings. Countless hosts of proud and powerful spirits, chiefs of the demon race, assuming celestial forms, now walk the earth; and, unable to support myself beneath the incumbent load, I come to you for succour. Illustrious deities, do you so act that I may be relieved from my burden, lest helpless I sink into the nethermost abyss."

When the gods had heard these complaints of Earth, Brahmá at their request explained to them how her burden might be lightened. "Celestials," said Brahmá, "all that Earth has said is undoubtedly true. I, Mahádeva, and you all, are but Náráyańa; but the impersonations of his power are for ever mutually fluctuating, and excess or diminution is indicated by the predominance of the strong, and the depression of the weak. Come therefore, let us repair to the northern coast of the milky sea, and having glorified Hari, report to him what we have heard. He, who is the spirit of all, and of whom the universe consists, constantly, for the sake of Earth, descends in a small portion of his essence to establish righteousness below." Accordingly Brahmá, attended by the gods, went to the milky sea, and there, with minds intent upon him, praised him whose emblem is Garud́a.

"O thou," said Brahmá, "who art distinct from holy writ⁸; whose double nature is twofold wisdom⁹, superior and inferior, and who art the essential end of both; who, alike devoid and possessed of form, art the twofold Brahma¹⁰; smallest of the least, and largest of the large; all, and knowing all things; that spirit which is language; that spirit which is supreme; that which is Brahma, and of which Brahma is composed! Thou art the Rich, the Yajush, the Sáman, and the Atharvan Vedas. Thou art accentuation, ritual, signification, metre, and astronomy; history, tradition, grammar, theology, logic, and law: thou who art inscrutable. Thou art the doctrine that investigates the distinctions between soul, and life, and body, and matter endowed with qualities¹¹; and that doctrine is nothing else but thy nature inherent in and presiding over it¹². Thou art imperceptible, indescribable, inconceivable; without name, or colour, or hands, or feet; pure, eternal, and infinite. Thou hearest without ears, and seest without eyes. Thou art one and multiform. Thou movest without feet; thou seizest without hands. Thou knowest all, but art not by all to be known¹³. He who beholds thee as the most subtile of atoms, not substantially existent, puts an end to ignorance; and final emancipation is the reward of that wise man whose understanding cherishes nothing other than thee in the form of supreme delight¹⁴. Thou art the common centre of all¹⁵, the protector of the world; and all beings exist in thee: all that has been, or will be, thou art. Thou art the atom of atoms; thou art spirit; thou only art distinct from primeval nature¹⁶. Thou, as the lord of fire in four manifestations¹⁷, givest light and fertility to Earth. Thou art the eye of all, and wearer of many shapes, and unobstructedly traversest the three regions of the universe. As fire, though one, is variously kindled, and, though unchangeable in its essence, is modified in many ways, so thou, lord, who art one omnipresent form, takest upon thee all modifications that exist. Thou art one supreme; thou art that supreme and eternal state which the wise behold with the eye of knowledge. There is nothing else but thou, O lord; nothing else has been or will be. Thou art both discrete and indiscrete, universal and individual, omniscient, all-seeing, omnipotent, possessed of all wisdom and strength and power. Thou art liable neither to diminution nor increase; thou art independent and without beginning; thou art the subjugator of all. Thou art unaffected by weariness, sloth, fear, anger, or desire. Thou art free from soil, supreme, merciful¹⁸, uniform, undecaying, lord over all, the stay of all, the fountain of light, imperishable. To thee, uninvested by material envelopes¹⁹, unexposed to sensible imaginings, aggregate of elemental substance²⁰, spirit supreme, be adoration. Thou assumest a shape, O pervader of the universe, not as the consequence of virtue or vice, nor from any mixture of the two, but for the sole object of maintaining piety in the world²¹."

The unborn, universal Hari, having heard with his mental ear these eulogiums, was pleased, and thus spake to Brahmá: "Tell me, Brahmá, what you and the gods desire: speak boldly, certain of success." Brahmá, beholding the divine, universal form of Hari, quickly prostrated himself, and again renewed his praises. "Glory to thee, the thousand-formed, the thousand-armed, the many-visaged, many-footed; to thee, the illimitable author of creation, preservation, and destruction; most subtile of the subtile, most vast of the great: to thee, who art nature, intellect, and consciousness; and who art other spirit even than the spiritual root of those principles²². Do thou shew favour upon us. Behold, lord, this earth, oppressed by mighty Asuras, and shaken to her mountain basements, comes to thee, who art her invincible defender, to be relieved from her burden. Behold me, Indra, the Aswins, Varuńa, and Yama, the Rudras, the Vasus, the suns, the winds, fire, and all other celestials, prepared to execute whatever thou shalt will that we shall do. Do thou, in whom there is no imperfection, O sovereign of the deities, give thy orders to thy servants: lo, we are ready."

When Brahmá had ended, the supreme lord plucked off two hairs, one white and one black, and said to the gods, "These my hairs shall descend upon earth, and shall relieve her of the burden of her distress²³. Let all the gods also, in their own portions, go down to earth, and wage war with the haughty Asuras, who are there incorporate, and who shall every one of them be destroyed. Doubt not of this: they shall perish before the withering glance of mine eyes. This my (black) hair shall be impersonated in the eighth conception of the wife of Vasudeva, Devakí, who is like a goddess; and shall slay Kansa, who is the demon Kálanemi." Thus having spoken, Hari disappeared; and the gods bowing to him, though invisible, returned to the summit of mount Meru, from whence they descended upon earth.

The Muni Nárada informed Kansa that the supporter of the earth, Vishńu, would be the eighth child of Devakí; and his wrath being excited by this report, he placed both Vasudeva and Devakí in confinement. Agreeably to his promise, the former delivered to Kansa each infant as soon as it was born. It is said that these, to the number of six, were the children of the demon Hirańyakaśipu, who were introduced into the womb of Devakí, at the command of Vishńu, during the hours of Devakí's repose, by the goddess Yoganidrá²⁴, the great illusory energy of Vishńu, by whom, as utter ignorance, the whole world is beguiled. To her Vishńu said, "Go, Nidrá, to the nether regions, and by my command conduct successively six of their princes to be conceived of Devakí. When these shall have been put to death by Kansa, the seventh conception shall be formed of a portion of Śesha, who is a part of me; and this you shall transfer, before the time of birth, to Rohińí, another wife of Vasudeva, who resides at Gokula. The report shall run, that Devakí miscarries, through the anxiety of imprisonment, and dread of the Rájá of the Bhojas. From being extracted from his mother's womb, the child shall be known by the name of Sankarshańa, and he shall be valiant and strong, and like the peak of the white mountain in bulk and complexion. I will myself become incarnate in the eighth conception of Devakí; and you shall immediately take a similar character as the embryo offspring of Yaśodá. In the night of the eighth lunation of the dark half of the month Nabhas, in the season of the rains, I shall be born. You shall receive birth on the ninth. Impelled and aided by my power, Vasudeva shall bear me to the bed of Yaśodá, and you to that of Devakí. Kansa shall take you, and hold you up to dash you against a stone; but you shall escape from his grasp into the sky, where the hundred-eyed Indra shall meet and do homage to you, through reverence for me, and shall bow before you, and acknowledge you as his sister. Having slain Sumbha, Nisumbha, and numerous other demons²⁵, you shall sanctify the earth in many places²⁶. Thou art wealth, progeny, fame, patience, heaven and earth, fortitude, modesty, nutrition, dawn, and every other female (form or property). They who address thee morning and afternoon with reverence and praise, and call thee Áryá, Durgá, Vedagarbhá, Ambiká, Bhadrá, Bhadrakálí, Kshemí, or Kshemankarí, shall receive from my bounty whatever they desire. Propitiated with offerings of wine and flesh and various viands, thou shalt bestow upon mankind all their prayers. Through my favour all men shall ever have faith in thee. Assured of this, go, goddess, and execute my commands."

Chapter II

The conception of Devakí: her appearance: she is praised by the gods.

THE nurse of the universe, Jagaddhátrí, thus enjoined by the god of gods, conveyed the six several embryos into the womb of Devakí²⁷, and transferred the seventh after a season to that of Rohińí; after which, Hari, for the benefit of the three regions, became incarnate as the conception of the former princess, and Yoganidrá as that of Yaśodá, exactly as the supreme Vishńu had commanded. When the portion of Vishńu had become incorporate upon earth, the planetary bodies moved in brilliant order in the heavens, and the seasons were regular and genial. No person could bear to gaze upon Devakí, from the light that invested her; and those who contemplated her radiance felt their minds disturbed. The gods, invisible to mortals, celebrated her praises continually from the time that Vishńu was contained in her person. "Thou," said the divinities, "art that Prakriti, infinite and subtile, which formerly bore Brahmá in its womb: then wast thou the goddess of speech, the energy of the creator of the universe, and the parent of the Vedas. Thou, eternal being, comprising in thy substance the essence of all created things, wast identical with creation: thou wast the parent of the triform sacrifice, becoming the germ of all things: thou art sacrifice, whence all fruit proceeds: thou art the wood, whose attrition engenders fire. As Adití, thou art the parent of the gods; as Diti, thou art the mother of the Daityas, their foes. Thou art light, whence day is begotten: thou art humility, the mother of true wisdom: thou art kingly policy, the parent of order: thou art modesty, the progenitrix of affection: thou art desire, of whom love is born: thou art contentment, whence resignation is derived: thou art intelligence, the mother of knowledge: thou art patience, the parent of fortitude: thou art the heavens, and thy children are the stars: and from thee does all that exists proceed. Such, goddess, and thousands more, are thy mighty faculties; and now innumerable are the contents of thy womb, O mother of the universe. The whole earth, decorated with oceans, rivers, continents, cities, villages, hamlets, and towns; all the fires, waters, and winds; the stars, asterisms, and planets; the sky, crowded with the variegated chariots of the gods, and ether, that provides space for all substance; the several spheres of earth, sky, and heaven; of saints, sages, ascetics, and of Brahmá; the whole egg of Brahmá, with all its population of gods, demons, spirits, snake-gods, fiends, demons, ghosts, and imps, men and animals, and whatever creatures have life, comprised in him who is their eternal lord, and the object of all apprehension; whose real form, nature, name, and dimensions are not within human apprehension--are now with that Vishńu in thee. Thou art Swáhá; thou art Swadhá; thou art wisdom, ambrosia, light, and heaven. Thou hast descended upon earth for the preservation of the world. Have compassion upon us, O goddess, and do good unto the world. Be proud to bear that deity by whom the universe is upheld."

Chapter III

Birth of Krishńa: conveyed by Vasudeva to Mathurá, and exchanged with the new-born daughter of Yaśodá. Kansa attempts to destroy the latter, who becomes Yoganidrá.

THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers.

As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent."

To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not²⁸. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced.

Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá²⁹.

Chapter IV

Kansa addresses his friends, announces their danger, and orders male children to be put to death.

KANSA, much troubled in mind, summoned all his principal Asuras, Pralamba, Keśin, and the rest, and said to them, "O valiant chiefs, Pralamba, Keśin, Dhenuka, Pútaná, Arisht́a, and all the rest of you, hear my words. The vile and contemptible denizens of heaven are assiduously plotting against my life, for they dread my prowess: but, heroes, I hold them of no account. What can the impotent Indra, or the ascetic Hara, perform? or what can Hari accomplish, except the murder of his foes by fraud? What have we to fear from the Ádityas, the Vasus, the Agnis, or any others of the immortals, who have all been vanquished by my resistless arms? Have I not seen the king of the gods, when he had ventured into the conflict, quickly retreat from the field, receiving my shafts upon his back, not bravely upon his breast? When in resentment he withheld the fertilizing showers from my kingdom, did not my arrows compel the clouds to part with their waters, as much as were required? Are not all the monarchs of the earth in terror of my prowess, and subject to my orders, save only Jarásandha my sire³⁰? Now, chiefs of the Daitya race, it is my determination to inflict still deeper degradation upon these evil-minded and unprincipled gods. Let therefore every man who is notorious for liberality (in gifts to gods and Brahmans), every man who is remarkable for his celebration of sacrifices, be put to death, that thus the gods shall be deprived of the means by which they subsist. T́he goddess who has been born as the infant child of Devakí has announced to me that he is again alive who in a former being was my death. Let therefore active search be made for whatever young children there may be upon earth, and let every boy in whom there are signs of unusual vigour be slain without remorse."

Having issued these commands, Kansa retired into his palace, and liberated Vasudeva and Devakí from their captivity. "It is in vain," said he to them, "that I have slain all your children, since after all he who is destined to kill me has escaped. It is of no use to regret the past. The children you may hereafter have may enjoy life unto its natural close; no one shall cut it short." Having thus conciliated them, Kansa, alarmed for himself, withdrew into the interior apartments of his palace.

Chapter V

Nanda returns with the infants Krishńa and Balaráma to Gokula. Pútaná killed by the former. Prayers of Nanda and Yaśodá.

WHEN Vasudeva was set at liberty, he went to the waggon of Nanda, and found Nanda there rejoicing that a son was born to him³¹. Vasudeva spake to him kindly, and congratulated him on having a son in his old age. "The yearly tribute," he added, "has been paid to the king, and men of property should not tarry near the court, when the business that brought them there has been transacted. Why do you delay, now that your affairs are settled? Up, Nanda, quickly, and set off to your own pastures; and let this boy, the son whom Rohińí has borne me, accompany you, and be brought up by you as this your own son." Accordingly Nanda and the other cowherds, their goods being placed in their waggons, and their taxes having been paid to the king, returned to their village.

Some time after they were settled at Gokula, the female fiend Pútaná, the child-killer, came thither by night, and finding the little Krishńa asleep, took him up, and gave him her breast to suck³². Now whatever child is suckled in the night by Pútaná instantly dies; but Krishńa, laying hold of the breast with both hands, sucked it with such violence, that he drained it of the life; and the hideous Pútaná, roaring aloud, and giving way in every joint, fell on the ground expiring. The inhabitants of Vraja awoke in alarm at the cries of the fiend, ran to the spot, and beheld Pútaná lying on the earth, and Krishńa in her arms. Yaśodá snatching up Krishńa, waved over him a cow-tail brush to guard him from harm, whilst Nanda placed dried cow-dung powdered upon his head; he gave him also an amulet³³, saying at the same time, "May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world was developed, and on the tip of whose tusks the globe was upraised from the waters. May that Keśava, who assumed the form of a boar, protect thee. May that Keśava, who, as the man-lion, rent with his sharp nails the bosom of his foe, ever protect thee. May that Keśava, who, appearing first as the dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee. May Govinda guard thy head; Keśava thy neck; Vishńu thy belly; Janárddana thy legs and feet; the eternal and irresistible Náráyańa thy face, thine arms, thy mind, and faculties of sense. May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, mace, and sword of Vishńu, and the echo of his shell. May Vaikunt́ha guard thee in the cardinal points; and in the intermediate ones, Madhusúdana. May Rishikeśa defend thee in the sky, and Mahídhara upon earth." Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the waggon. Beholding the vast carcass of Pútaná, the cowherds were filled with astonishment and terror.

Chapter VI

Krishńa overturns a waggon; casts down two trees. The Gopas depart to Vrindávana. Sports of the boys. Description of the season of the rains.

ON one occasion, whilst Madhusúdana was asleep underneath the waggon, he cried for the breast, and kicking up his feet he overturned the vehicle, and all the pots and pans were upset and broken. The cowherds and their wives, hearing the noise, came exclaiming, "Ah! ah!" and there they found the child sleeping on his back. "Who could have upset the waggon?" said the cowherds. "This child," replied some boys, who witnessed the circumstance; "we saw him," said they, "crying, and kicking the waggon with his feet, and so it was overturned: no one else had any thing to do with it." The cowherds were exceedingly astonished at this account; and Nanda, not knowing what to think, took up the boy; whilst Yaśodá offered worship to the broken pieces of pots and to the waggon, with curds, flowers, fruit, and unbruised grain.

The initiatory rites requisite for the two boys were performed by Garga, who was sent to Gokula by Vasudeva for that purpose: he celebrated them without the knowledge of the cowherds³⁴; and the wise sage, eminent amongst the wise, named the elder of them Ráma, and the other Krishńa. In a short time they began to crawl about the ground, supporting themselves on their hands and knees, and creeping every where, often amidst ashes and filth. Neither Rohińí nor Yaśodá was able to prevent them from getting into the cowpens, or amongst the calves, where they amused themselves by pulling their tails. As they disregarded the prohibitions of Yaśodá, and rambled about together constantly, she became angry, and taking up a stick, followed them, and threatened the dark-complexioned Krishńa with a whipping. Fastening a cord round his waist, she tied him to the wooden mortar³⁵, and being in a great passion, she said to him, "Now, you naughty boy, get away from hence if you can." She then went about her domestic affairs. As soon as she had departed, the lotus-eyed Krishńa, endeavouring to extricate himself, pulled the mortar after him to the space between two Arjuna trees that grew near together: having dragged the mortar between these trees, it became wedged awry there, and as Krishńa pulled it through, it pulled down the trunks of the trees. Hearing the crackling noise, the people of Vraja came to see what was the matter, and there they beheld the two large trees, with shattered stems and broken branches, prostrate on the ground, with the child fixed between them, with a rope round his belly, laughing, and shewing his white little teeth, just budded. It is hence that Krishńa is called Dámodara, from the binding of the rope (dáma) round his belly (udara)³⁶. The elders of the cowherds, with Nanda at their head, looked upon these circumstances with alarm, considering them as of evil omen. "We cannot remain in this place," said they; "let us go to some other part of the forest; for here many evil signs threaten us with destruction; the death of Pútaná, the upsetting of the waggon, and the fall of the trees without their being blown down by the wind. Let us depart hence without delay, and go to Vrindávana, where terrestrial prodigies may no more disturb us."

Having thus resolved, the inhabitants of Vraja communicated their intention to their families, and desired them to move without delay. Accordingly they set off with their waggons and their cattle, driving before them their bulls and cows and calves; the fragments of their household stores they threw away, and in an instant Vraja was overspread with flights of crows. Vrindávana was chosen by Krishńa, whom acts do not affect, for the sake of providing for the nourishment of the kine; for there in the hottest season the new grass springs up as verdantly as in the rains. Having repaired, then, from Vraja to Vrindávana, the inhabitants of the former drew up their waggons in the form of a crescent³⁷.

As the two boys, Ráma and Dámodara, grew up, they were ever together in the same place, and engaged in the same boyish sports. They made themselves crests of the peacocks' plumes, and garlands of forest flowers, and musical instruments of leaves and reeds, or played upon the pipes used by the cowherds: their hair was trimmed like the wings of the crow³⁸, and they resembled two young princes, portions of the deity of war: they were robust, and they roamed about, always laughing and playing, sometimes with each other, sometimes with other boys; driving along with the young cowherds the calves to pasture. Thus the two guardians of the world were keepers of cattle, until they had attained seven years of age, in the cow-pens of Vrindavan.

Then came on the season of the rains, when the atmosphere laboured with accumulated clouds, and the quarters of the horizon were blended into one by the driving showers. The waters of the rivers rose, and overflowed their banks, and spread beyond all bounds, like the minds of the weak and wicked transported beyond restraint by sudden prosperity. The pure radiance of the moon was obscured by heavy vapours, as the lessons of holy writ are darkened by the arrogant scoffs of fools (and unbelievers). The bow of Indra held its place in the heavens all unstrung, like a worthless man elevated by an injudicious prince to honour. The white line of storks appeared upon the back of the cloud, in such contrast as the bright conduct of a man of respectability opposes to the behaviour of a scoundrel. The ever-fitful lightning, in its new alliance with the sky, was like the friendship of a profligate for a man of worth. Overgrown by the spreading grain, the paths were indistinctly traced, like the speech of the ignorant, that conveys no positive meaning.

At this time Krishńa and Ráma, accompanied by the cow-boys, traversed the forests, that echoed with the hum of bees and the peacock's cry. Sometimes they sang in chorus, or danced together; sometimes they sought shelter from the cold beneath the trees; sometimes they decorated themselves with flowery garlands, sometimes with peacocks' feathers; sometimes they stained themselves of various hues with the minerals of the mountain; sometimes weary they reposed on beds of leaves, and sometimes imitated in mirth the muttering of the thundercloud; sometimes they excited their juvenile associates to sing, and sometimes they mimicked the cry of the peacock with their pipes. In this manner participating in various feelings and emotions, and affectionately attached to each other, they wandered, sporting and happy, through the wood. At eveningtide came Krishńa and Balaráma, like two cow-boys, along with the cows and the cowherds. At eveningtide the two immortals, having come to the cow-pens, joined heartily in whatever sports amused the sons of the herdsmen.

Chapter VII

Krishńa combats the serpent Kálíya: alarm of his parents and companions: he overcomes the serpent, and is propitiated by him: commands him to depart from the Yamuná river to the ocean.

ONE day Krishńa, unaccompanied by Ráma, went to Vrindavan: he was attended by a troop of cowherds, and gaily decorated with wild flowers. On his way he came to the Yamuná, which was flowing in sportive undulations, and sparkling with foam, as if with smiles, as the waves dashed against the borders. Within its bed, however, was the fearful pool of the serpent Kálíya, boiling with the fires of poison³⁹; from the fumes of which, large trees upon the bank were blighted, and by whose waters, when raised by a gale into the air, birds were scorched. Beholding this dreadful lake, which was like another mouth of death, Madhusúdana reflected that the wicked and poisonous Kálíya, who had been vanquished by himself (in the person of Garud́a), and had been obliged to fly from the ocean (where he had inhabited the island Ramańaka), must be lurking at its bottom, and defiling the Yamuná, the consort of the sea, so that neither men nor cattle could slake their thirst by her waters. Such being the case, he determined to dislodge the Nága, and enable the dwellers of Vraja to frequent the vicinage without fear; for it was the especial purpose he considered of his descent upon earth to reduce to subjection all such violators of law. "Here," thought he, "is a Kadamba tree, which is sufficiently near; I can climb up it, and thence leap into the serpent's pool." Having thus resolved, he bound his clothes tightly about him, and jumped boldly into the lake of the serpent-king. The waters, agitated by his plunge amidst them, were scattered to a considerable distance from the bank, and the spray falling upon the trees, they were immediately set on fire by the heat of the poisonous vapour combined with the water; and the whole horizon was in a blaze. Krishńa, having dived into the pool, struck his arms in defiance⁴⁰, and the snake-king, hearing the sound, quickly came forth: his eyes were coppery red, and his hoods were flaming with deadly venom: he was attended by many other powerful and poisonous snakes, feeders upon air, and by hundreds of serpent-nymphs, decorated with rich jewels, whose earrings glittered with trembling radiance as the wearers moved along. Coiling themselves around Krishńa, they all bit him with teeth from which fiery poison was emitted. Krishńa's companions, beholding him in the lake, encompassed by the snakes, twining around him, ran off to Vraja, lamenting and bewailing aloud his fate. "Krishńa," they called out, "has foolishly plunged into the serpent's pool, and is there bitten to death by the snake-king! Come and see." The cowherds and their wives and Yaśodá, hearing this news, which was like a thunderbolt, ran immediately to the pool, frightened out of their senses, and crying, "Alas! alas! where is he?" The Gopís were retarded by Yaśodá, who in her agitation stumbled and slipped at every step; but Nanda and the cowherds and the invincible Ráma hastened to the banks of the Yamuná, eager to assist Krishńa. There they beheld him apparently in the power of the serpent-king, encompassed by twining snakes, and making no effort to escape. Nanda, as soon as he set his eyes upon his son, became senseless; and Yaśodá also, when she beheld him, lost all consciousness. The Gopís, overcome with sorrow, wept, and called affectionately, and with convulsive sobs, upon Keśava. "Let us all," said they, "plunge with Yaśodá into the fearful pool of the serpent-king. We cannot return to Vraja; for what is day, without the sun? what night, without the moon? what is a herd of heifers, without its lord? what is Vraja, without Krishńa? Deprived of him, we will go no more to Gokula. The forest will lose its delights; it will be like a lake without water. When this dark lotus leaf complexioned Hari is not present, there is no joy in the maternal dwelling. How strange is this! And as for you, ye cowherds, how, poor beings, will you live amidst the pastures, when you no longer behold the brilliant lotus eyes of Hari? Our hearts have been wiled away by the music of his voice. We will not go without Puńd́aríkáksha to the folds of Nanda. Even now, though held in the coils of the serpent-king, see, friends, hew his face brightens with smiles as we gaze upon him."

When the mighty son of Rohińí, Balaráma, heard these exclamations of the Gopís, and with disdainful glance beheld the cowherds overcome with terror, Nanda gazing fixedly upon the countenance of his son, and Yaśodá unconscious, he spake to Krishńa in his own character: "What is this, O god of gods! the quality of mortal is sufficiently assumed; dost thou not know thyself eternal? Thou art the centre of creation, as the nave is of the spokes of a wheel. A portion of thee have I also been born, as thy senior. The gods, to partake of thy pastimes as man, have all descended under a like disguise; and the goddesses have come down to Gokula to join in thy sports. Thou, eternal, hast last of all appeared below. Wherefore, Krishńa, dost thou disregard these divinities, who, as cowherds, are thy friends and kin? these sorrowing females, who also are thy relations? Thou hast put on the character of man; thou hast exhibited the tricks of childhood: now let this fierce snake, though armed with venomed fangs, be subdued (by thy celestial vigour)."

Thus reminded of his real character by Ráma, Krishńa smiled gently, and speedily extricated himself from the coils of the snakes. Laying hold of the middle hood of their chief with both his hands, he bent it down, and set his foot upon the hitherto unbended head, and danced upon it in triumph. Wherever the snake attempted to raise his head, it was again trodden down, and many bruises were inflicted on the hood by the pressure of the toes of Krishńa. Trampled upon by the feet of Krishńa, as they changed position in the dance, the snake fainted, and vomited forth much blood⁴¹. Beholding the head and neck of their lord thus injured, and the blood flowing from his mouth, the females of the snake-king implored the clemency of Madhusúdana. "Thou art recognised, O god of gods!" they exclaimed; "thou art the sovereign of all; thou art light supreme, inscrutable; thou art the mighty lord, the portion of that supreme light. The gods themselves are unable worthily to praise thee, the lord self-existent: how then shall females proclaim thy nature? How shall we fully declare him of whom the egg of Brahmá, made up of earth, sky, water, fire, and air, is but a small portion of a part? Holy sages have in vain sought to know thy eternal essence. We bow to that form which is the most subtile of atoms, the largest of the large; to him whose birth is without a creator, whose end knows no destroyer, and who alone is the cause of duration. There is no wrath in thee; for thine is the protection of the world; and hence this chastisement of Kálíya. Yet hear us. Women are to be regarded with pity by the virtuous: animals are humanely treated even by fools. Let therefore the author of wisdom have compassion upon this poor creature. Thyself, as an oviparous, hooded snake, art the upholder of the world. Oppressed by thee, he will speedily perish. What is this feeble serpent, compared to thee in whom the universe reposes? Friendship and enmity are felt towards equals and superiors, not for those infinitely beneath us. Then, sovereign of the world, have mercy upon us. This unfortunate snake is about to expire: give us, as a gift of charity, our husband."

When they had thus spoken, the Nága himself, almost exanimate, repeated feebly their solicitations for mercy. "Forgive me," the murmured, "O god of gods! How shall I address thee, who art possessed, through thine own strength and essence, of the eight great faculties, in energy unequalled? Thou art the supreme, the progenitor of the supreme (Brahmá): thou art the supreme spirit, and from thee the supreme proceeds: thou art beyond all finite objects; how can I speak thy praise? How can I declare his greatness, from whom cone Brahmá, Rudra, Chandra, Indra, the Maruts, the Aswins, the Vasus, and Ádityas; of whom the whole world is an infinitely small portion, a portion destined to represent his essence; and whose nature, primitive or derived, Brahmá and the immortals do not comprehend? How can I approach him, to whom the gods offer incense and flowers culled from the groves of Nandana; whose incarnate forms the king of the deities ever adores, unconscious of his real person; whom the sages, that have withdrawn their senses from all external objects, worship in thought, and enshrining his image in the purposes of their hearts, present to it the flowers of sanctity⁴²? I am quite unable, O god of gods, to worship or to hymn thee. Thy own clemency must alone influence thy mind to shew me compassion. It is the nature of snakes to be savage, and I am born of their kind: hence this is my nature, not mine offence. The world is created, as it is destroyed, by thee; and the species, form, and nature of all things in the world are thy work. Even such as thou hast created me in kind, in form, and in nature, such I am, and such are my actions: should I act differently, then indeed should I deserve thy punishment, for so thou hast declared⁴³. Yet that I have been punished by thee is indeed a blessing; for punishment from thee alone is a favour. Behold I am now without strength, without poison; deprived of both by thee. Spare me my life; I ask no more. Command me what I shall do."

Being thus addressed by Kálíya, Krishńa replied, "You must not tarry here, nor any where in the stream of the Yamuná; depart immediately, with your family and followers, to the sea; where Garud́a, the foe of the serpent race, will not harm you, when he sees the impressions of my feet upon your brow." So saying, Hari set the snake-king at liberty, who, bowing reverentially to his victor, departed to the ocean; abandoning, in the sight of all, the lake he had haunted, accompanied by all his females, children, and dependants. When the snake was gone, the Gopas hailed Govinda, as one risen from the dead, and embraced him, and bathed his forehead with tears of joy: others, contemplating the water of the river, now freed from peril, were filled with wonder, and sang the praise of Krishńa, who is unaffected by works. Thus eminent by his glorious exploits, and eulogized by the Gopas and Gopas, Krishńa returned to Vraja.

Chapter VIII

The demon Dhenuka destroyed by Ráma.

AGAIN, tending upon the herds, Keśava and Ráma wandered through the woods, and on one occasion came to a pleasing grove of palms, where dwelt the fierce demon Dhenuka, feeding upon the flesh of deer. Beholding the trees covered with fruit, and desirous of gathering it, the cowherds called out to the brothers, and said, "See, Ráma; see, Krishńa; in this grove, belonging to the great Dhenuka, the trees are loaded with ripe fruit, the smell of which perfumes the air: we should like to eat some. Will you throw some down?" As soon as the boys had spoken, Sankarshańa and Krishńa shook the trees, and brought down the fruit on the ground. Hearing the noise of the falling fruit, the fierce and malignant demon Dhenuka, in the form of an ass, hastened to the spot in a great passion, and began to kick Ráma on the breast with his hinder heels. Ráma, however, seized him by both hind legs, and whirling him round until he expired, tossed his carcass to the top of a palm tree, from the branches of which it struck down abundance of fruit, like rain drops poured upon earth by the wind. The animals that were of kin to Dhenuka came running to his aid; but Krishńa and Ráma treated them in the same manner, until the trees were laden with dead asses, and the ground was strewed with ripe fruit. Henceforward the cattle grazed unobstructed in the palm grove, and cropped the new pasturage, where they had never before ventured⁴⁴.

Chapter IX

Sports of the boys in the forest. Pralamba the Asura comes amongst them: is destroyed by Ráma, at the command of Krishńa.

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together⁴⁵. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature⁴⁶; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

Thus reminded by the magnanimous Krishńa, the powerful Baladeva laughed, and squeezed Pralamba with his knees, striking him at the same time on the head and face with his fists, so as to beat out both his eyes. The demon, vomiting blood from his mouth, and having his brain forced through the skull, fell upon the ground, and expired. The Gopas, beholding Pralamba slain, were astonished, and rejoiced, and cried out, "Well done," and praised Balaráma: and thus commended by his playfellows, and accompanied by Krishńa, Bala, after the death of the daitya Pralamba, returned to Gokula⁴⁷.

Chapter X

Description of autumn. Krishńa dissuades Nanda from worshipping Indra: recommends him and the Gopas to worship cattle and the mountains.

WHILST Keśava and Ráma were sporting thus in Vraja, the rainy season ended, and was succeeded by the season of autumn, when the lotus is full blown. The small Saphari fish, in their watery burrows, were oppressed by the heat, like a man by selfish desires, who is devoted to his family. The peacocks, no longer animated by passion, were silent amidst the woods, like holy saints, who have come to know the unreality of the world. The clouds, of shining whiteness, exhausted of their watery wealth, deserted the atmosphere, like those who have acquired wisdom, and depart from their homes. Evaporated by the rays of the autumnal sun, the lakes were dried up, like the hearts of men when withered by the contact of selfishness. The pellucid waters of the season were suitably embellished by white water-lilies, as are the minds of the pure by the apprehension of truth. Brightly in the starry sky shone the moon with undiminished orb, like the saintly being, who has reached the last stage of bodily existence, in the company of the pious. The rivers and lakes slowly retired from their banks, as the wise by degrees shrink from the selfish attachment that connects them with wife and child. First abandoned by the waters of the lake, the swans again began to congregate, like false ascetics, whose devotions are interrupted, and they are again assailed by innumerable afflictions. The ocean was still and calm, and exhibited no undulations, like the perfect sage, who has completed his course of restraint, and has acquired undisturbed tranquillity of spirit. Every where the waters were as clear and pure as the minds of the wise, who behold Vishńu in all things. The autumnal sky was wholly free from clouds, like the heart of the ascetic, whose care's have been consumed by the fire of devotion. The moon allayed the fervours of the sun, as discrimination alleviates the pain to which egotism gives birth. The clouds of the atmosphere, the muddiness of the earth, the discoloration of the waters, were all removed by autumn, as abstraction detaches the senses from the objects of perception. The exercise of inspiring, suppressing, and expiring the vital air, was as if performed daily by the waters of the lakes (as they were full, and stationary, and then again declined)⁴⁸.

At this season, when the skies were bright with stars, Krishńa, repairing to Vraja, found all the cowherds busily engaged in preparing for a sacrifice to be offered to Indra⁴⁹; and going to the elders, he asked them, as if out of curiosity, what festival of Indra it was in which they took so much pleasure. Nanda replied to his question, and said, "Śatakratu or Indra is the sovereign of the clouds and of the waters: sent by him, the former bestow moisture upon the earth, whence springs the grain, by which we and all embodied beings subsist; with which also, and with water, we please the gods: hence too these cows bear calves, and yield milk, and are happy, and well nourished. So when the clouds are seen distended with rain, the earth is neither barren of corn, nor bare of verdure, nor is man distressed by hunger. Indra, the giver of water, having drank the milk of earth by the solar ray, sheds it again upon the earth for the sustenance of all the world. On this account all sovereign princes offer with pleasure sacrifices to Indra at the end of the rains, and so also do we, and so do other people."

When Krishńa heard this speech from Nanda in regard to the worship of Indra, he determined to put the king of the celestials into a passion, and replied, "We, father, are neither cultivators of the soil, nor dealers in merchandise; we are sojourners in forests, and cows are our divinities. There are four branches of knowledge, logical, scriptural, practical, and political⁵⁰. Hear me describe what practical science is. Agriculture, commerce, and tending of cattle; the knowledge of these three professions constitutes practical science. Agriculture is the subsistence of farmers; buying and selling, of traders. Kine are our support. Thus the knowledge of means of support is threefold. The object that is cultivated by any one should be to him as his chief divinity; that should be venerated and worshipped, as it is his benefactor. He who worships the deity of another, and diverts from him the reward that is his due, obtains not a prosperous station either in this world or in the next. Where the land ceases to be cultivated there are bounds assigned, beyond which commences the forest; the forests are bounded by the hills, and so far do our limits extend. We are not shut in with doors, nor confined within walls; we have neither fields nor houses; we wander about happily wherever we list, travelling in our waggons⁵¹. The spirits of these mountains, it is said, walk the woods in whatever forms they will, or in their proper persons sport upon their own precipices. If they should be displeased with those who inhabit the forests, then, transformed to lions and beasts of prey, they will kill the offenders. We then are bound to worship the mountains; to offer sacrifices to cattle. What have we to do with Indra? cattle and mountains are our gods. Brahmans offer worship with prayer; cultivators of the earth adore their landmarks; but we who tend our herds in the forests and mountains should worship them and our kine. Let prayer and offerings then be addressed to the mountain Govarddhana, and kill a victim in due form. Let the whole station collect their milk without delay, and feed with it the Brahmans and all who may desire to partake of it. When the oblations have been presented, and the Brahmans have been fed, let the Gopas circumambulate the cows, decorated with garlands of autumnal flowers. If the cowherds will attend to these suggestions, they will secure the favour of the mountain, of the cattle, and also mine."

When Nanda and the other Gopas heard these words of Krishńa, their faces expanded with delight, and they said that he had spoken well. "You have judged rightly, child," exclaimed they; "we will do exactly as you have proposed, and offer adoration to the mountain." Accordingly the inhabitants of Vraja worshipped the mountain, presenting to it curds and milk and flesh; and they fed hundreds and thousands of Brahmans, and many other guests, who came to the ceremony, even as Krishńa had enjoined: and when they had made their offerings, they circumambulated the cows and the bulls, that bellowed as loud as roaring clouds. Upon the summit of Govarddhana, Krishńa presented himself, saying, "I am the mountain," and partook of much food presented by the Gopas; whilst in his own form as Krishńa he ascended the hill along with the cowherds, and worshipped his other self⁵². Having promised them many blessings, the mountain-person of Krishńa vanished; and the ceremony being completed, the cowherds returned to their station.

Chapter XI

Indra, offended by the loss of his offerings, causes heavy rain to deluge Gokula. Krishńa holds up the mountain Govarddhana to shelter the cowherds and their cattle.

INDRA, being thus disappointed of his offerings, was exceedingly angry, and thus addressed a cohort of his attendant clouds, called Samvarttaka: "Ho, clouds," he said, "hear my words, and without delay execute what I command. The insensate cowherd Nanda, assisted by his fellows, has withheld the usual offerings to us, relying upon the protection of Krishńa. Now, therefore, afflict the cattle, that are their sustenance, and whence their occupation is derived, with rain and wind. Mounted upon my elephant, as vast as a mountain peak, I will give you aid in strengthening the tempest." When Indra ceased, the clouds, obedient to his commands, came down, in a fearful storm of rain and wind, to destroy the cattle. In an instant the earth, the points of the horizon, and the sky, were all blended into one by the heavy and incessant shower. The clouds roared aloud, as if in terror of the lightning's scourge, and poured down uninterrupted torrents. The whole earth was enveloped in impenetrable darkness by the thick and volumed clouds; and above, below, and on every side, the world was water. The cattle, pelted by the storm, shrunk cowering into the smallest size, or gave up their breath: some covered their calves with their flanks, and some beheld their young ones carried away by the flood. The calves, trembling in the wind, looked piteously at their mothers, or implored in low moans, as it were, the succour of Krishńa. Hari, beholding all Gokula agitated with alarm, cowherds, cowherdesses, and cattle all in a state of consternation, thus reflected: "This is the work of Mahendra, in resentment of the prevention of his sacrifice, and it is incumbent on me to defend this station of herdsmen. I will lift up this spacious mountain from its stony base, and hold it up, as a large umbrella, over the cow-pens." Having thus determined, Krishńa immediately plucked up the mountain Govarddhana, and held it aloft with one hand in sport, saying to the herdsmen, "Lo the mountain is on high; enter beneath it quickly, and it will shelter you from the storm: here you will be secure and at your ease in places defended from the wind: enter without delay, and fear not that the mountain will fall." Upon this, all the people, with their herds, and their waggons and goods, and the Gopís, distressed by the rain, repaired to the shelter of the mountain, which Krishńa held steadily over their heads; and Krishńa, as he supported the mountain, was contemplated by the dwellers of Vraja with joy and wonder; and, as their eyes opened wide with astonishment and pleasure, the Gopas and Gopís sang his praise. For seven days and nights did the vast clouds sent by Indra rain upon the Gokula of Nanda to destroy its inhabitants, but they were protected by the elevation of the mountain; and the slayer of Bala, Indra, being foiled in his purpose, commanded the clouds to cease. The threats of Indra having been fruitless, and the heavens clear, all Gokula came forth from its shelter, and returned to its own abode. Then Krishńa, in the sight of the surprised inhabitants of the forests, restored the great mountain Govarddhana to its original site⁵³.

Chapter XII

Indra comes to Gokula: praises Krishńa, and makes him prince over the cattle. Krishńa promises to befriend Arjuna.

AFTER Gokula had been saved by the elevation of the mountain, Indra became desirous of beholding Krishńa. The conqueror of his foes accordingly mounted his vast elephant Airávata, and came to Govarddhana, where the king of the gods beheld the mighty Dámodara tending cattle, and assuming the person of a cow-boy, and, although the preserver of the whole world, surrounded by the sons of the herdsmen: above his head he saw Garud́a, the king of birds, invisible to mortals, spreading out his wings to shade the head of Hari. Alighting from his elephant, and addressing him apart, Śakra, his eyes expanding with pleasure, thus spake to Madhusúdana: "Hear, Krishńa, the reason why I have come hither; why I have approached thee; for thou couldest not otherwise conceive it. Thou, who art the supporter of all, hast descended upon earth, to relieve her of her burden. In resentment of my obstructed rites I sent the clouds to deluge Gokula, and they have done this evil deed. Thou, by raising up the mountain, hast preserved the cattle; and of a verity I am much pleased, O hero, with thy wondrous deed. The object of the gods is now, methinks, accomplished, since with thy single hand thou hast raised aloft this chief of mountains. I have now come by desire of the cattle⁵⁴, grateful for their preservation, in order to install you as Upendra; and, as the Indra of the cows, thou shalt be called Govinda⁵⁵." Having thus said, Mahendra took a ewer from his elephant Airávata, and with the holy water it contained performed the regal ceremony of aspersion. The cattle, as the rite was celebrating, deluged the earth with their milk.

When Indra had, by direction of the kine, inaugurated Krishńa, the husband of Śachí said to him affectionately, "I have thus performed what the cows enjoined me. Now, illustrious being, hear what farther I propose, with a view to facilitate your task. A portion of me has been born as Arjuna, the son of Pritha: let him ever be defended by thee, and he will assist thee in bearing thy burden. He is to be cherished by thee, Madhusúdana, like another self." To this Krishńa replied, "I know thy son, who has been born in the race of Bharata, and I will befriend him as long as I continue upon earth. As long as I am present, invincible Śakra, no one shall be able to subdue Arjuna in fight. When the great demon Kansa has been slain, and Arisht́a, Keśin, Kuvalayápíd́a, Naraka, and other fierce Daityas, shall have been put to death, there will take place a great war, in which the burden of the earth will be removed. Now therefore depart, and be not anxious on account of thy son; for no foe shall triumph over Arjuna whilst I am present. For his sake I will restore to Kunti all her sons; with Yudhisht́hira at their head, unharmed, when the Bhárata war is at an end."

Upon Krishńa's ceasing to speak, he and Indra mutually embraced; and the latter, mounting his elephant Airávata, returned to heaven. Krishńa, with the cattle and the herdsmen, went his way to Vraja, where the wives of the Gopas watched for his approach.

Chapter XIII

Krishńa praised by the cowherds: his sports with the Gopís: their imitation and love of hire. The Rása dance.

AFTER Śakra had departed, the cowherds said to Krishńa, whom they had seen holding up Govarddhana, "We have been preserved, together with our cattle, from a great peril, by your supporting the mountain above us; but this is very astonishing child's play, unsuitable to the condition of a herdsman, and all thy actions are those of a god. Tell us what is the meaning of all this. Kálíya has been conquered in the lake; Pralamba has been killed; Govarddhana has been lifted up: our minds are filled with amazement. Assuredly we repose at the feet of Hari, O thou of unbounded might! for, having witnessed thy power, we cannot believe thee to be a man. Thy affection, Keśava, for our women and children, and for Vraja; the deeds that thou hast wrought, which all the gods would have attempted in vain; thy boyhood, and thy prowess; thy humiliating birth amongst us; are contradictions that fill us with doubt, whenever we think of them. Yet reverence be to thee, whether thou be a god, or a demon, or a Yaksha, or a Gandharba, or whatever we may deem thee; for thou art our friend." When they had ended, Krishńa remained silent for some time, as if hurt and offended, and then replied to them, "Herdsmen, if you are not ashamed of my relationship; if I have merited your praise; what occasion is there for you to engage in any discussion concerning me? If you have any regard for me; if I have deserved your praise; then be satisfied to know that I am your kinsman. I am neither god, nor Yaksha, nor Gandharba, nor Dánava; I have been born your relative, and you must not think differently of me." Upon receiving this answer, the Gopas held their peace, and went into the woods, leaving Krishńa apparently displeased.

But Krishńa, observing the clear sky bright with the autumnal moon, and the air perfumed with the fragrance of the wild water-lily, in whose buds the clustering bees were murmuring their songs, felt inclined to join with the Gopís in sport. Accordingly he and Ráma commenced singing sweet low strains in various measures, such as the women loved; and they, as soon as they heard the melody, quitted their homes, and hastened to meet the foe of Madhu. One damsel gently sang an accompaniment to his song; another attentively listened to his melody: one calling out upon his name, then shrunk abashed; whilst another, more bold, and instigated by affection, pressed close to his side: one, as she sallied forth, beheld some of the seniors of the family, and dared not venture, contenting herself with meditating on Krishńa with closed eyes, and entire devotion, by which immediately all acts of merit were effaced by rapture, and all sin was expiated by regret at not beholding him: and others, again, reflecting upon the cause of the world, in the form of the supreme Brahma, obtained by their sighing final emancipation. Thus surrounded by the Gopís, Krishńa thought the lovely moonlight night of autumn propitious to the Rasa dance⁵⁶. Many of the Gopís imitated the different actions of Krishńa, and in his absence wandered through Vrindavan, representing his person. "I am Krishńa," cries one; "behold the elegance of my movements." "I am Krishńa," exclaims another; "listen to my song." "Vile Kálíya, stay! for I am Krishńa," is repeated by a third, slapping her arms in defiance. A fourth calls out, "Herdsmen, fear nothing; be steady; the danger of the storm is over, for, lo, I lift up Govarddhana for your shelter." And a fifth proclaims, "Now let the herds graze where they will, for I have destroyed Dhenuka." Thus in various actions of Krishńa the Gopís imitated him, whilst away, and beguiled their sorrow by mimicking his sports. Looking down upon the ground, one damsel calls to her friend, as the light down upon her body stands erect with joy, and the lotuses of her eyes expand, "See here are the marks of Krishńa's feet, as he has gone alone sportively, and left the impressions of the banner, fife thunderbolt, and the goad⁵⁷. What lovely maiden has been his companion, inebriate with passion, as her irregular footmarks testify? Here Dámodara has gathered flowers from on high, for we see alone the impressions of the tips of his feet. Here a nymph has sat down with him, ornamented with flowers, fortunate in having propitiated Vishńu in a prior existence. Having left her in an arrogant mood, because he had offered her flowers, the son of Nanda has gone by this road; for see, unable to follow him with equal steps, his associate has here tripped along upon her toes, and, holding his hand, the damsel has passed, as is evident from the uneven and intermingled footsteps. But the rogue has merely taken her hand, and left her neglected, for here the paces indicate the path of a person in despair. Undoubtedly he promised that he would quickly come again, for here are his own footsteps returning with speed. Here he has entered the thick forest, impervious to the rays of the moon, and his steps can be traced no farther." Hopeless then of beholding Krishńa, the Gopís returned, and repaired to the banks of the Yamuná, where they sang his songs; and presently they beheld the preserver of the three worlds, with a smiling aspect, hastening towards them: on which, one exclaimed, "Krishńa! Krishńa!" unable to articulate any thing else: another affected to contract her forehead with frowns, as drinking with the bees of her eyes the lotus of the face of Hari: another, closing her eyelids, contemplated internally his form, as if engaged in an act of devotion. Then Mádhava, coming amongst them, conciliated some with soft speeches, some with gentle looks, and some he took by the hand; and the illustrious deity sported with them in the stations of the dance. As each of the Gopís, however, attempted to keep in one place, close to the side of Krishńa, the circle of the dance could not be constructed, and he therefore took each by the hand, and when their eyelids were shut by the effects of such touch, the circle was formed⁵⁸. Then proceeded the dance to the music of their clashing bracelets, and songs that celebrated in suitable strain the charms of the autumnal season. Krishńa sang the moon of autumn, a mine of gentle radiance; but the nymphs repeated the praises of Krishńa alone. At times, one of them, wearied by the revolving dance, threw her arms, ornamented with tinkling bracelets, round the neck of the destroyer of Madhu: another, skilled in the art of singing his praises, embraced him. The drops of perspiration from the arms of Hari were like fertilizing rain, which produced a crop of down upon the temples of the Gopís. Krishńa sang the strain that was appropriate to the dance. The Gopís repeatedly exclaimed, "Bravo, Krishńa!" to his song. When leading, they followed him; when returning, they encountered him; and, whether he went forwards or backwards, they ever attended on his steps. Whilst frolicking thus with the Gopís, they considered every instant without him a myriad of years; and, prohibited in vain by husbands, fathers, brothers, they went forth at night to sport with Krishńa, the object of their affection. Thus the illimitable being, the benevolent remover of all imperfections, assumed the character of a youth amongst the females of the herdsmen of Vraja; pervading their natures, and that of their lords, by his own essence, all diffusive like the wind: for even as in all creatures the elements of ether, fire, earth, water, and air, are comprehended, so also is he every where present, and in all.

Chapter XIV

Krishńa kills the demon Arisht́a, in the form of a bull.

ONE evening, whilst Krishńa and the Gopís were amusing themselves in the dance, the demon Arisht́a, disguised as a savage bull, came to the spot, after having spread alarm through the station. His colour was that of a cloud charged with rain; he had vast horns, and his eyes were like two fiery suns: as he moved, he ploughed up the ground with his hoofs: his tongue was repeatedly licking his lips; his tail was erect; the sinews of his shoulders were firm, and between them rose a hump of enormous dimensions; his haunches were soiled with ordure, and he was a terror to the herds; his dewlap hung low, and his face was marked with scars from butting against the trees. Terrifying all the kine, the demon who perpetually haunts the forests in the shape of a bull, destroying hermits and ascetics, advanced. Beholding an animal of such a formidable aspect, the herdsmen and their women were exceedingly frightened, and called aloud on Krishńa, who came to their succour, shouting and slapping his arm in defiance. When the Daitya heard the noise, he turned upon his challenger, and fixing his eyes and pointing his horns at the belly of Keśava, he ran furiously upon the youth. Krishńa stirred not from his post, but, smiling in sport and derision, awaited the near approach of the bull, when he seized him as an alligator would have done, and held him firmly by the horns, whilst he pressed his sides with his knees. Having thus humbled his pride, and held him captive by his horns, he wrung his throat, as if it had been a piece of wet cloth; and then tearing off one of the horns, he beat the fierce demon with it until he died, vomiting blood from his mouth. Seeing him slain, the herdsmen glorified Krishńa, as the companies of the celestials of old praised Indra, when he triumphed over the Asura Jambha⁵⁹.

Chapter XV

Kansa informed by Nárada of the existence of Krishńa and Balaráma: he sends Keśin to destroy them, and Akrúra to bring them to Mathurá.

AFTER these things had come to pass, Arisht́a the bull-demon and Dhenuka and Pralamba had been slain, Govarddhana had been lifted up, the serpent Kálíya had been subdued, the two trees had been broken, the female fiend Pútaná had been killed, and the waggon had been overturned, Nárada went to Kansa, and related to him the whole, beginning with the transference of the child from Devakí to Yaśodá, Hearing this from Nárada, Kansa was highly incensed with Vasudeva, and bitterly reproached him, and all the Yádavas, in an assembly of the tribe. Then reflecting what was to be done, he determined to destroy both Krishńa and Ráma whilst they were yet young, and before they had attained to manly vigour: for which purpose he resolved to invite them from Vraja, under pretext of the solemn rite of the lustration of arms, when he would engage them in a trial of strength with his chief boxers, Cháńúra and Musht́ika, by whom they would assuredly be killed. "I will send," he said, "the noble Yadu, Akrúra the son of Swaphalka, to Gokula, to bring them hither: I will order the fierce Keśin, who haunts the woods of Vrindávan, to attack them, and he is of unequalled might, and will surely kill them; or, if they arrive here, my elephant Kuvalayápíd́a shall trample to death these two cow-boy sons of Vasudeva." Having thus laid his plans to destroy Ráma and Janárddana, the impious Kansa sent for the heroic Akrúra, and said to him, "Lord of liberal gifts⁶⁰, attend to my words, and, out of friendship for me, perform my orders. Ascend your chariot, and go hence to the station of the herdsman Nanda. Two vile boys, portions of Vishńu, have been born there, for the express object of effecting my destruction. On the fourteenth lunation I have to celebrate the festival of arms⁶¹, and I wish them to be brought here by you, to take part in the games, and that the people may see them engage in a boxing match with my two dexterous athletæ, Cháńúra and Musht́ika; or haply my elephant Kuvalayápíd́a, driven against them by his rider, shall kill these two iniquitous youngsters, sons of Vasudeva. When they are out of the way, I will put to death Vasudeva himself, the cowherd Nanda, and my foolish father, Ugrasena, and I will seize upon the herds and flocks, and all the possessions, of the rebellious Gopas, who have ever been my foes. Except thou, lord of liberality, all the Yádavas are hostile to me; but I will devise schemes for their extirpation, and I shall then reign over my kingdom, in concert with thee, without any annoyance. Through regard for me, therefore, do thou go as I direct thee; and thou shalt command the cowherds to bring in with speed their supplies of milk and butter and curds."

Being thus instructed, the illustrious Akrúra readily undertook to visit Krishńa, and, ascending his stately chariot, he went forth from the city of Mathurá.

Chapter XVI

Keśin, in the form of a horse, slain by Krishńa: he is praised by Nárada.

KEŚIN, confiding in his prowess, having received the commands of Kansa, set off to the woods of Vrindávana, with the intention of destroying Krishńa. He came in the shape of a steed, spurning the earth with his hoofs, scattering the clouds with his mane, and springing in his paces beyond the orbits of the sun and moon. The cowherds and their females, hearing his neighings, were struck with terror, and fled to Govinda for protection, calling upon him to save them. In a voice deep as the roaring of the thundercloud, Krishńa replied to them, "Away with these fears of Keśin; is the valour of a hero annihilated by your alarms? What is there to apprehend from one of such little might, whose neighings are his only terrors; a galloping and vicious steed, who is ridden by the strength of the Daityas? Come on, wretch--I am Krishńa--and I will knock all thy teeth down thy throat, as the wielder of the trident did to Púshan⁶²." Thus defying him to combat, Govinda went to encounter Keśin. The demon ran upon him, with his mouth opened wide; but Krishńa enlarging the bulk of his arm, thrust it into his mouth, and wrenched out the teeth, which fell from his jaws like fragments of white clouds. Still the arm of Krishńa, in the throat of the demon, continued to enlarge, like a malady increasing from its commencement till it ends in dissolution. From his torn lips the demon vomited foam and blood; his eyes rolled in agony; his joints gave way; he beat the earth with his feet; his body was covered with perspiration; he became incapable of any effort. The formidable demon, having his mouth rent open by the arm of Krishńa, fell down, torn asunder like a tree struck by lightning: he lay separated into two portions, each having two legs, half a back, half a tail, one ear, one eye, and one nostril. Krishńa stood, unharmed and smiling, after the destruction of the demon, surrounded by the cowherds, who, together with their women, were filled with astonishment at the death of Keśin, and glorified the amiable god with the lotus eyes. Nárada the Brahman, invisible, seated in a cloud, beheld the fall of Keśin, and delightedly exclaimed, "Well done, lord of the universe, who in thy sports hast destroyed Keśin, the oppressor of the denizens of heaven! Curious to behold this great combat between a man and a horse--such a one as was never before heard of--I have come from heaven. Wonderful are the works that thou hast done, in thy descent upon the earth! they have excited my astonishment; but this, above all, has given me pleasure. Indra and the gods lived in dread of this horse, who tossed his mane, and neighed, and looked down upon the clouds. For this, that thou hast slain the impious Keśin, thou shalt be known in the world by the name of Keśava⁶³. Farewell: I will now depart. I shall meet thee again, conqueror of Keśin, in two days more, in conflict with Kansa. When the son of Ugrasena, with his followers, shall have been slain, then, upholder of the earth, will earth's burdens have been lightened by thee. Many are the battles of the kings that I have to see, in which thou shalt be renowned. I will now depart, Govinda. A great deed, and acceptable to the gods, has been done by thee. I have been much delighted with thee, and now take my leave." When Nárada had gone, Krishńa, not in any way surprised, returned with the Gopas to Gokula; the sole object of the eyes of the women of Vraja⁶⁴.

Chapter XVII

Akrúra's meditations on Krishńa: his arrival at Gokula: his delight at seeing Krishńa and his brother.

AKRÚRA, having set off in his quick travelling car, proceeded to visit Krishńa at the pastures of Nanda; and, as he went along, he congratulated himself on his superior good fortune, in having an opportunity of beholding a descended portion of the deity. "Now," thought he, "has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishńu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus-eyed aspect of Vishńu, which, when seen only in imagination, takes away the sins of men. I shall to-day behold that glory of glories, the mouth of Vishńu, whence proceeded the Vedas, and all their dependant sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male of sacrifice in sacrificial rites. I shall see Keśava, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. That Hari, whose nature is unknown to Brahmá, Indra, Rudra, the Aświns, the Vasus, Ádityas, and Maruts, will this day touch my body. The soul of all, the knower of all, he who is all, and is present in all, he who is permanent, undecaying, all-pervading, will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, a tortoise, a boar, a horse⁶⁵, a lion, will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of humanity, to accomplish some object cherished in his heart. That Ananta, who holds the earth upon his crest, and who has descended upon earth for its protection, will this day call me by my name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. Glory to him, who is one with true knowledge, who is inscrutable, and through whom, seated in his heart, the Yogi crosses the wide expanse of worldly ignorance and illusion. I bow to him, who, by the performers of holy rites, is called the male of sacrifice (Yajnapurusha); by pious worshippers is termed Vásudeva; and by the cultivators of philosophy, Vishńu. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Hari; by meditation on whom, man becomes the repository of all good things."

His mind thus animated by devout faith, and meditating in this manner, Akrúra proceeded on his road, and arrived at Gokula a little before sunset, at the time of the milking of the cows; and there he saw Krishńa amongst the cattle, dark as the leaf of the full blown lotus; his eyes of the same colour, and his breast decorated with the Srivatsa mark; long armed, and broad chested; having a high nose, and a lovely countenance, brightened with mirthful smiles; treading firmly on the ground, with feet whose nails were tinted red; clad in yellow garments, and adorned with a garland of forest flowers; having a fresh-gathered creeper in his hand, and a chaplet of white lotus flowers on his head. Akrúra also beheld there Balabhadra, white as a jasmine, a swan, or the moon, and dressed in blue raiment; having large and powerful arms, and a countenance as radiant as a lotus in bloom; like another Kailása mountain, crested with a wreath of clouds.

When Akrúra saw these two youths, his countenance expanded with delight, and the down of his body stood erect with pleasure: for this he thought to be supreme happiness and glory; this, the double manifestation of the divine Vásudeva; this was the twofold gratification of his sight, to behold the creator of the universe: now he hoped that his bodily form would yield fruit, as it would bring him in contact with the person of Krishńa; and that the wearer of infinite forms would place his hand on his back; the touch of whose finger alone is sufficient to dispel sin, and to secure imperishable felicity: that hand which launches the fierce irresistible discus, blazing with all the flames of fire, lightning, and the sun, and slaughtering the demon host washes the collyrium from the eyes of their brides: that hand into which Bali poured water, and thence obtained ineffable enjoyments below the earth, and immortality and dominion over the gods for a whole Manwantara, without peril from a foe. "Alas! he will despise me, for my connexion with Kansa, an associate with evil, though not contaminated by it. How vain is his birth, who is shunned by the virtuous? and yet what is there in this world unknown to him who resides in the hearts of all men, who is ever existent, exempt from imperfection, the aggregate of the quality of purity, and identical with true knowledge? With a heart wholly devoted to him, then, I will approach the lord of all lords, the descended portion of Purushottama, of Vishńu, who is without beginning, middle, or end."

Chapter XVIII

Grief of the Gopís on the departure of Krishńa and Balaráma with Akrúra: their leaving Gokula. Akrúra bathes in the Yamuná; beholds the divine forms of the two youths, and praises Vishńu.

THUS meditating, the Yádava approached Govinda, and addressed him, and said, "I am Akrúra," and bowed his head down to the feet of Hari; but Krishńa laid upon him his hand, which was marked with the flag, the thunderbolt, and the lotus, and drew him towards him, and affectionately embraced him. Then Keśava and Ráma entered into conversation with him, and, having heard from him all that had occurred, were much pleased, and led him to their habitation: there they resumed their discourse, and gave him food to eat, and treated him with proper hospitality. Akrúra told them how their father Ánakadundubhi, the princess Devakí, and even his own father, Ugrasena, had been insulted by the iniquitous demon Kansa: he also related to them the purpose for which he had been dispatched. When he had told them all these things, the destroyer of Keśin said to him, "I was aware of all that you have told me, lord of liberal gifts: Ráma and I will go to-morrow to Mathurá along with you. The elders of the cowherds shall accompany us, bearing ample offerings. Rest here to-night, and dismiss all anxiety. Within three nights I will slay Kansa and his adherents."

Having given orders accordingly to the cowherds, Akrúra, with Keśava and Ráma, retired to rest, and slept soundly in the dwelling of Nanda. The next morning was bright, and the youths prepared to depart for Mathurá with Akrúra. The Gopís, seeing them about to set forth, were much afflicted; they wept bitterly, their bracelets were loose upon their arms, and they thus communed together: "If Govinda depart for Mathurá, how will he return to Gokula? his ears will there be regaled with the melodious and polished conversation of the women of the city. Accustomed to the language of the graceful females of Mathurá, he will never again endure the rustic expressions of the Gopís. Hari, the pride of the station, is carried off, and a fatal blow is inflicted upon us by inexorable destiny, Expressive smiles, soft language, graceful airs, elegant gait, and significant glances, belong to the women of the city. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Keśava, who has mounted the car to go to Mathurá, has been deceived by the cruel, vile, and desperate Akrúra. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Ráma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, when we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathurá, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishńa on his journey. A great festival will give pleasure to-day to the eyes of the inhabitants of Mathurá, when they see the person of Govinda. What a blissful vision will be seen by the happy women, of the city, whose brilliant eyes shall regard, unchecked, the countenance of Krishńa! Alas! the eyes of the Gopís have been deprived of sight by the relentless Brahmá, after he had shewn them this great treasure. In proportion as the affection of Hari for us decays, so do our limbs wither, and the bracelets slip from our arms: and now the cruel Akrúra urges on the horses: all conspire to treat unhappy females with unkindness. Alas! alas! we see now only the dust of his chariot wheels! and now he is far away, for even that dust is no longer to be seen!" Thus lamented by the women, Keśava and Ráma quitted the district of Vraja⁶⁶. Travelling in a car drawn by fleet horses, they arrived at noon at the banks of the Yamuná, when Akrúra requested them to halt a little, whilst he performed the usual daily ceremonial in the river⁶⁷. Accordingly the intelligent Akrúra bathed, and rinsed his mouth, and then entering the stream, he stood meditating upon the supreme being; but he beheld mentally⁶⁸ Balabhadra, having a thousand hooded beads, a garland of Jasmine flowers, and large red eyes, attended by Vásuki, Rambha, and other mighty serpents, praised by the Gandharbas, decorated with wild flowers, wearing dark coloured garments, crowned with a chaplet of lotuses, ornamented with brilliant earrings, inebriate, and standing at the bottom of the river in the water⁶⁹. On his lap he also beheld, at his ease, Krishńa, of the complexion of a cloud⁷⁰, with full and coppery eyes, having an elegant form, and four hands, armed with the discus and other weapons, wearing yellow clothes, decorated with many coloured flowers, and appearing like a cloud embellished with streams of lightning and the bow of Indra; his breast was marked with the celestial sign, his arms were radiant with bracelets, a diadem shone on his brow, and he wore a white lotus for his crest: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.

When Akrúra beheld Balaráma and Krishńa in this situation, he was much amazed, and wondered how they could so quickly have got there from the chariot. He wished to ask them this, but Janárddana deprived him of the faculty of speech at the moment. Ascending then from the water, he repaired to the car, and there he found them both quietly seated in the same human persons as before. Plunging again into the water, there he again beheld them, hymned as before by the Gandharbas, saints, sages, and serpents. Apprehending, therefore, their real character, he thus eulogized the eternal deity, who consists of true knowledge:--

"Salutation to thee, who art uniform and manifold, all-pervading, supreme spirit, of inconceivable glory, and who art simple existence. Salutation to thee, O inscrutable, who art truth, and the essence of oblations. Salutation to thee, O lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, as one with the elements, with the faculties, with matter, with the living soul, with supreme spirit. Shew favour to me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the designation of Brahmá, Vishńu, Śiva, or the like. I adore thee, O god, whose nature is indescribable, whose purposes are inscrutable, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art THAT⁷¹, the supreme Brahma, eternal, unchangeable, untreated. But as the accomplishment of our objects cannot be attained except through some specific form, thou art termed by us Krishńa, Achyuta, Ananta, or Vishńu. Thou, unborn divinity, art all the objects of these impersonations; thou art the gods, and all other beings; thou art the whole world; thou art all. Soul of the universe, thou art exempt from change, and there is nothing except thee in all this existence. Thou art Brahmá, Paśupati, Áryaman, Dhátri, and Vidhátri; thou art Indra, air, fire, the regent of the waters, the god of wealth, and judge of the dead; and thou, although but one, presidest over the world with various energies, addressed to various purposes. Thou, identical with the solar ray, createst the universe; all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable term SAT (existence). To him who is one with true knowledge, who is and is not perceptible, I bow. Glory be to him, the lord Vásudeva, to Sankarshańa, to Pradyumna, and to Aniruddha⁷²."

Chapter XIX

Akrúra conveys Krishńa and Ráma near to Mathurá, and leaves them: they enter the town. Insolence of Kansa's washerman: Krishńa kills him. Civility of a flower-seller: Krishńa gives him his benediction.

THUS the Yádava Akrúra, standing in the river, praised Krishńa, and worshipped him with imaginary incense and flowers. Disregarding all other objects, he fixed his whole mind upon the deity; and having continued for a long time in spiritual contemplation, he at last desisted from his abstraction, conceiving he had effected the purposes of soul. Coming up from the water of the Yamuná, he went to the car, and there he beheld Ráma and Krishńa seated as before. As his looks denoted surprise, Krishńa said to him, "Surely, Akrúra, you have seen some marvel in the stream of the Yamuná, for your eyes are staring as if with astonishment." Akrúra replied, "The marvel that I have seen in the stream of the Yamuná I behold before me, even here, in a bodily shape; for he whom I have encountered in the water, Krishńa, is also your wondrous self, of whose illustrious person the whole world is the miraculous developement. But enough of this; let us proceed to Mathura: I am afraid Kansa will be angry at our delay; such is the wretched consequence of eating the bread of another." Thus speaking, he urged on the quick horses, and they arrived after sunset at Mathura. When they came in sight of the city, Akrúra said to Krishńa and Ráma, "You must now journey on foot, whilst I proceed alone in the car; and you must not go to the house of Vasudeva, for the elder has been banished by Kansa on your account."

Akrúra having thus spoken, left them, and entered the city; whilst Ráma and Krishńa continued to walk along the royal road. Regarded with pleasure by men and women, they went along sportively, looking like two young elephants. As they roamed about, they saw a washerman colouring clothes, and with smiling countenances they went and threw down some of his fine linen. The washerman was the servant of Kansa, made insolent by his master's favour; and he provoked the two lads with loud and scurrilous abuse, until Krishńa struck him down, with his head to the ground, and killed him. Then taking the clothes, they went their way, clad in yellow and blue raiment, until they came to a flower-seller's shop. The flower-seller looked at them with astonishment, and wondered who they could be, or whence they could have come. Seeing two youths so lovely, dressed in yellow and blue garments, he imagined them to be divinities descended upon earth. Being addressed by them with mouths budding like lotuses, and asked for some flowers, he placed his hands upon the ground, and touched it with his head, saying, "My lords have shewn me great kindness in coming to my house, fortunate that I am; I will pay them homage." Having thus spoken, the flower-seller, with a smiling aspect, gave them whatever choice flowers they selected, to conciliate their favour. Repeatedly prostrating himself before them, he presented them with flowers, beautiful, fragrant, and fresh. Krishńa then, being much pleased with him, gave him this blessing; "Fortune, good friend, who depends upon me, shall never forsake you: never shall you suffer loss of vigour, or loss of wealth: as long as time shall last your descendants shall not fail. Having long tasted various delights on earth, you shall finally obtain, by calling me to recollection, a heavenly region, the consequence of my favour. Your heart shall ever be intent on righteousness, and fulness of days shall be the portion of your posterity. Your descendants shall not be subject to natural infirmities, as long as the sun shall endure." Having thus spoken, Krishńa and Ráma, worshipped by the flower-seller, went forth from his dwelling⁷³.

Chapter XX

Krishńa and Balaráma meet Kubjá; she is made straight by the former: they proceed to the palace. Krishńa breaks a bow intended for a trial of arms. Kansa's orders to his servants. Public games. Krishńa and his brother enter the arena: the former wrestles with Cháńúra, the latter with Musht́ika, the king's wrestlers; who are both killed. Krishńa attacks and slays Kansa: he and Balaráma do homage to Vasudeva and Devakí: the former praises Krishńa.

As they proceeded along the high road, they saw coming towards them a young girl, who was crooked, carrying a pot of unguent. Krishńa addressed her sportively, and said, "For whom are you carrying that unguent? tell me, lovely maiden; tell me truly." Spoken to as it were through affection, Kubjá, well disposed towards Hari, replied to him also mirthfully, being smitten by his appearance; "Know you not, beloved, that I am the servant of Kansa, and appointed, crooked as I am, to prepare his perfumes. Unguent ground by any other he does not approve of: hence I am enriched through his liberal rewards." Then said Krishńa, "Fair-faced damsel, give us of this unguent, fragrant and fit for kings, as much as we may rub upon our bodies." "Take it," answered Kubjá.; and she gave them as much of the unguent as was sufficient for their persons; and they rubbed it on various parts of their faces and bodies⁷⁴, till they looked like two clouds, one white and one black, decorated by the many-tinted bow of Indra. Then Krishńa, skilled in the curative art, took hold of her, under the chin, with the thumb and two fingers, and lifted up her head, whilst with his feet he pressed down her feet; and in this way he made her straight. When she was thus relieved from her deformity, she was a most beautiful woman; and, filled with gratitude and affection, she took Govinda by the garment, and invited him to her house. Promising to come at some other time, Krishńa smilingly dismissed her, and then laughed aloud on beholding the countenance of Baladeva⁷⁵.

Dressed in blue and yellow garments, and anointed with fragrant unguents, Keśava and Ráma proceeded to the hall of arms, which was hung round with garlands. Inquiring of the warders which bow he was to try, and being directed to it, he took it, and bent it; but drawing it with violence, he snapped it in two⁷⁶, and all Mathurá resounded with the noise which its fracture occasioned. Abused by the warders for breaking the bow, Krishńa and Ráma retorted, and defied them, and left the hall.

When Kansa knew that Akrúra had returned, and heard that the bow had been broken, he thus said to Cháńúra and Musht́ika, his boxers: "Two youths, cowherd boys, have arrived; you must kill them both, in a trial of strength, in my presence; for they practise against my life. I shall be well pleased if you kill them in the match, and will give you whatever you wish; not else. These two foes of mine must be killed by you fairly or unfairly. The kingdom shall be ours in common, when they have perished." Having given them these orders, he sent next for his elephant driver, and desired him to station his great elephant Kuvalayápíd́a, who was as vast as a cloud charged with rain, near the gate of the arena, and drive him upon the two boys when they should attempt to enter. When Kansa had issued these commands, and ascertained that the platforms were all ready for the spectators, he awaited the rising of the sun, unconscious of impending death.

In the morning the citizens assembled on the platforms set apart for them, and the princes, with the ministers and courtiers, occupied the royal seats. Near the centre of the circle judges of the games were stationed by Kansa, whilst he himself sat apart close by upon a lofty throne. Separate platforms were erected for the ladies of the palace, for the courtesans, and for the wives of the citizens⁷⁷. Nanda and the cowherds had places appropriated to them, at the end of which sat Akrúra and Vasudeva. Amongst the wives of the citizens appeared Devakí, mourning for her son, whose lovely face she longed to behold even in the hour of his destruction. When the musical instruments sounded, Cháńúra sprang forth, and the people cried, "Alas!" and Musht́ika slapped his arms in defiance. Covered with must and blood from the elephant, whom, when goaded upon them by his driver, they had slain, and armed with his tusks, Balabhadra and Janárddana confidently entered the arena, like two lions amidst a herd of deer. Exclamations of pity arose from all the spectators, along with expressions of astonishment. "This then," said the people, "is Krishńa! this is Balabhadra! This is he by whom the fierce night-walker Pútaná was slain; by whom the waggon was overturned, and the two Arjuna trees felled! This is the boy who trampled and danced on the serpent Kálíya; who upheld the mountain Govarddhana for seven nights; who killed, as if in play, the iniquitous Arisht́a, Dhenuka, and Keśin! This whom we see is Achyuta! This is he who has been foretold by the wise, skilled in the sense of the Puráńas, as Gopála, who shall exalt the depressed Yádava race! This is a portion of the all-existing, all-generating Vishńu, descended upon earth, who will assuredly lighten her load!" Thus did the citizens describe Ráma and Krishńa, as soon as they appeared; whilst the breast of Devakí glowed with maternal affection; and Vasudeva, forgetting his infirmities, felt himself young again, on beholding the countenances of his sons as a season of rejoicing. The women of the palace, and the wives of the citizens, wide opened their eyes, and gazed intently upon Krishńa. "Look, friends," said they to their companions; "look at the face of Krishńa; his eyes are reddened by his conflict with the elephant, and the drops of perspiration stand upon his cheeks, outvieing a full blown lotus in autumn, studded with glittering dew. Avail yourself now of the faculty of vision. Observe his breast, the seat of splendour, marked with the mystic sign; and his arms, menacing destruction to his foes. Do you not notice Balabhadra, dressed in a blue garment; his countenance as fair as the jasmine, as the moon, as the fibres of the lotus stem? See how he gently smiles at the gestures of Musht́ika and Cháńúra, as they spring up. And now behold Hari advance to encounter Cháńúra. What! are there no elders, judges of the field? How can the delicate form of Hari, only yet in the dawn of adolescence, be regarded as a match for the vast and adamantine bulk of the great demon? Two youths, of light and elegant persons, are in the arena, to oppose athletic fiends, headed by the cruel Cháńúra. This is a great sin in the judges of the games, for the umpires to suffer a contest between boys and strong men."

As thus the women of the city conversed with one another, Hari, having tightened his girdle, danced in the ring, shaking the ground on which he trod. Balabhadra also danced, slapping his arms in defiance. Where the ground was firm, the invincible Krishńa contended foot to foot with Cháńúra. The practised demon Musht́ika was opposed by Balabhadra. Mutually entwining, and pushing, and pulling, and beating each other with fists, arms, and elbows, pressing each other with their knees, interlacing their arms, kicking with their feet, pressing with their whole weight upon one another⁷⁸, fought Hari and Cháńúra. Desperate was the struggle, though without weapons, and one for life and death, to the great gratification of the spectators. In proportion as the contest continued, so Cháńúra was gradually losing something of his original vigour, and the wreath upon his head trembled from his fury and distress⁷⁹; whilst the world-comprehending Krishńa wrestled with him as if but in sport. Beholding Cháńúra losing, and Krishńa gaining strength, Kansa, furious with rage, commanded the music to cease. As soon as the drums and trumpets were silenced, a numerous band of heavenly instruments was heard in the sky, and the gods invisibly exclaimed, "Victory to Govinda! Keśava, kill the demon Cháńúra!" Madhusúdana having for a long time dallied with his adversary, at last lifted him up, and whirled him round, with the intention of putting an end to him. Having whirled Cháńúra round a hundred times, until his breath was expended in the air, Krishńa dashed him on the ground with such violence as to smash his body into a hundred fragments, and strew the earth with a hundred pools of gory mire. Whilst this took place, the mighty Baladeva was engaged in the same manner with the demon bruiser Musht́ika. Striking him on the head with his fists, and on the breast with his knees, he stretched him on the ground, and pummelled him there till he was dead. Again, Krishńa encountered the royal bruiser Tomalaka, and felled him to the earth with a blow of his left hand. When the other athletæ saw Cháńúra, Musht́ika, and Tomalaka killed, they fled from the field; and Krishńa and Sankarshańa danced victorious on the arena, dragging along with them by force the cowherds of their own age. Kansa, his eyes reddening with wrath, called aloud to the surrounding people, "Drive those two cow-boys out of the assembly: seize the villain Nanda, and secure him with chains of iron: put Vasudeva to death with tortures intolerable to his years: and lay hands upon the cattle, and whatever else belongs to those cowherds who are the associates of Krishńa."

Upon hearing these orders, the destroyer of Madhu laughed at Kansa, and, springing up to the place where he was seated, laid hold of him by the hair of his head, and struck his tiara to the ground: then casting him down upon the earth, Govinda threw himself upon him. Crushed by the weight of the upholder of the universe, the son of Ugrasena, Kansa the king, gave up the ghost. Krishńa then dragged the dead body, by the hair of the head, into the centre of the arena, and a deep furrow was made by the vast and heavy carcass of Kansa, when it was dragged along the ground by Krishńa, as if a torrent of water had run through it⁸⁰. Seeing Kansa thus treated, his brother Sumálin came to his succour; but he was encountered, and easily killed, by Balabhadra. Then arose a general cry of grief from the surrounding circle, as they beheld the king of Mathurá thus slain, and treated with such contumely, by Krishńa. Krishńa, accompanied by Balabhadra, embraced the feet of Vasudeva and of Devakí; but Vasudeva raised him up; and he and Devakí recalling to recollection what he had said to them at his birth, they bowed to Janárddana, and the former thus addressed him: "Have compassion upon mortals, O god, benefactor and lord of deities: it is by thy favour to us two that thou hast become the (present) upholder of the world. That, for the punishment of the rebellious, thou hast descended upon earth in my house, having been propitiated by my prayers, sanctifies our race. Thou art the heart of all creatures; thou abidest in all creatures; and all that has been, or will be, emanates from thee, O universal spirit! Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart and the heart of Devakí towards thee, as if thou wast our child, is indeed but error, and a great delusion. How shall the tongue of a mortal such as I am call the creator of all things, who is without beginning or end, son? Is it consistent that the lord of the world, from whom the world proceeds, should be born of me, except through illusion? How should he, in whom all fixed and moveable things are contained, be conceived in the womb and born of a mortal being? Have compassion therefore indeed, O supreme lord, and in thy descended portions protect the universe. Thou art no son of mine. This whole world, from Brahmá to a tree, thou art. Wherefore dost thou, who art one with the supreme, beguile us? Blinded by delusion, I thought thee my son; and for thee, who art beyond all fear, I dreaded the anger of Kansa, and therefore did I take thee in my terror to Gokula, where thou hast grown up; but I no longer claim thee as mine own. Thou, Vishńu, the sovereign lord of all, whose actions Rudra, the Maruts, the Aświns, Indra, and the gods, cannot equal, although they behold them; thou who hast come amongst us for the benefit of the world, art recognised, and delusion is no more."

Chapter XXI

Krishńa encourages his parents; places Ugrasena on the throne; becomes the pupil of Sándípani, whose son he recovers from the sea: he kills the marine demon Panchajana, and makes a horn of his shell.

HAVING permitted to Devakí and Vasudeva an interval of true knowledge, through the contemplation of his actions, Hari again spread the delusions of his power over them and the tribe of Yadu. He said to them, "Mother; venerable father; you have both been long observed by Sankarshańa and myself with sorrow, and in fear of Kansa. He whose time passes not in respect to his father and mother, is a vile being, who descends in vain from virtuous parents. The lives of those produce good fruit, who reverence their parents, their spiritual guides, the Brahmans, and the gods. Pardon therefore, father, the impropriety of which we may have been culpable, in resenting without your orders, to which we acknowledge that we are subject, the oppression we suffered from the power and violence of Kansa." Thus speaking, they offered homage to the elders of the Yadu tribe in order, and then in a suitable manner paid their respects to the citizens. The wives of Kansa, and those of his father, then surrounded the body of the king, lying on the ground, and bewailed his fate in deep affliction. Hari in various ways expressed his regret for what had chanced, and endeavoured to console them, his own eyes being suffused with tears. The foe of Madhu then liberated Ugrasena from confinement, and placed him on the throne, which the death of his son had left vacant. The chief of the Yádavas, being crowned, performed the funeral rites of Kansa, and of the rest of the slain. When the ceremony was over, and Ugrasena had resumed his royal seat, Krishńa addressed him, and said, "Sovereign lord, command boldly what else is to be done. The curse of Yayáti has pronounced our race unworthy of dominion⁸¹; but with me, for your servant, you may issue your orders to the gods. How should kings disobey them?"

Thus having spoken, the human Keśava summoned mentally the deity of the wind, who came upon the instant, and said to him, "Go, Váyu, to Indra, and desire him to lay aside his pomp, and resign to Ugrasena his splendid hall Sudharman: tell him that Krishńa commands him to send the royal hall, the unrivalled gem of princely courts, for the assemblage of the race of Yadu." Accordingly Váyu went, and delivered the message to the husband of Śachí, who immediately gave up to him the hall Sudharman, and Váyu conveyed it to the Yádavas, the chiefs of whom thenceforth possessed this celestial court, emblazoned with jewels, and defended by the arm of Govinda. The two excellent Yadu youths, versed in all knowledge, and possessed of all wisdom, then submitted to instruction, as the disciples of teachers. Accordingly they repaired to Sándípani--who, though born in Káśí, resided at Avanti--to study the science of arms, and, becoming his pupils, were obedient and attentive to their master, exhibiting an example to all men of the observance of instituted rules. In the course of sixty-four days they had gone through the elements of military science, with the treatises on the use of arms, and directions for the mystic incantations, which secure the aid of supernatural weapons⁸². Sándípani, astonished at such proficiency, and knowing that it exceeded human faculties, imagined that the sun and moon had become his scholars. When they had acquired all that he could teach, they said to him, "Now say what present shall be given to you, as the preceptor's fee." The prudent Sándípani, perceiving that they were endowed with more than mortal powers, requested them to give him his dead son, drowned in the sea of Prabhása⁸³. Taking up their arms, they marched against the ocean; but the all-comprehending sea said to them, "I have not killed the son of Sándípani; a demon named Panchajana, who lives in the form of a conch shell, seized the boy: he is still under my waters. On hearing this, Krishńa plunged into the sea; and having slain the vile Panchajana, he took the conch shell, which was formed of his bones (and bore it as his horn), the sound of which fills the demon hosts with dismay, animates the vigour of the gods, and annihilates unrighteousness. The heroes also recovered the boy from the pains of death, and restored him in his former person to his father. Ráma and Janárddana then returned to Mathurá, which was well presided over by Ugrasena, and abounded in a happy population both of men and women⁸⁴.

Chapter XXII

Jarásandha besieges Mathurá; is defeated, but repeatedly renews the attack.

PARÁŚARA.--The mighty Kansa had married the two daughters of Jarásandha, one named Asti, the other Práptí. Jarásandha was king of Magadhá, and a very powerful prince⁸⁵; who, when he heard that Krishńa had killed his son-in-law, was much incensed, and, collecting a large force, marched against Mathurá, determined to put the Yádavas and Krishńa to the sword. Accordingly he invested the city with three and twenty numerous divisions of his forces⁸⁶. Ráma and Janárddana sallied from the town with a slender, but resolute force, and fought bravely with the armies of Magadhá. The two youthful leaders prudently resolved to have recourse to their ancient weapons, and accordingly the bow of Hari, with two quivers filled with exhaustless arrows, and the mace called Kaumodaki, and the ploughshare of Balabhadra, as well as the club Saunanda, descended at a wish from heaven. Armed with these weapons, they speedily discomfited the king of Magadhá and his hosts, and reentered the city in triumph.

Although the wicked king of Magadhá, Jarásandha, was defeated, yet Krishńa knew that whilst he escaped alive he was not subdued; and in fact he soon returned with a mighty force, and was again forced by Ráma and Krishńa to fly. Eighteen times⁸⁷ did the haughty prince of Magadhá renew his attack upon the Yádavas, headed by Krishńa; and was as often defeated and put to the rout by them, with very inferior numbers. That the Yádavas were not overpowered by their foes, was owing to the present might of the portion of the discus-armed Vishńu. It was the pastime of the lord of the universe, in his capacity of man, to launch various weapons against his enemies; for what effort of power to annihilate his foes could be necessary to him, whose fiat creates and destroys the world? but as subjecting himself to human customs, he formed alliances with the brave, and engaged in hostilities with the base. He had recourse to the four devices of policy, or negotiation, presents, sowing dissension, and chastisement; and sometimes even betook himself to flight. Thus imitating the conduct of human beings, the lord of the world pursued at will his sports.

Chapter XXIII

Birth of Kálayavana: he advances against Mathurá. Krishńa builds Dwáraká, and sends thither the Yádava tribe: he leads Kálayavana into the cave of Muchukunda: the latter awakes, consumes the Yavana king, and praises Krishńa.

PARÁŚARA.--Śyála having called Gárgya the Brahman, whilst at the cow-pens, impotent, in an assembly of the Yádavas, they all laughed; at which he was highly offended, and repaired to the shores of the western sea, where he engaged in arduous penance to obtain a son, who should be a terror to the tribe of Yadu. Propitiating Mahádeva, and living upon iron sand for twelve years, the deity at last was pleased with him, and gave him the desired boon. The king of the Yavanas, who was childless, became the friend of Gárgya; and the latter begot a son by his wife, who was as black as a bee, and was thence called Kálayavana⁸⁸. The Yavana king having placed his son, whose breast was as hard as the point of the thunderbolt, upon the throne, retired to the woods. Inflated with conceit of his prowess, Kálayavana demanded of Nárada who were the most mighty heroes on earth. To which the sage answered, "The Yádavas." Accordingly Kálayavana assembled many myriads of Mlechchhas and barbarians⁸⁹, and with a vast armament of elephants, cavalry, chariots, and foot, advanced impatiently against Mathurá and the Yádavas; wearying every day the animal that carried him, but insensible of fatigue himself.

When Krishńa knew of his approach, he reflected that if the Yádavas encountered the Yavana, they would be so much weakened by the conflict, that they would then be overcome by the king of Magadhá; that their force was much reduced by the war with Magadhá, whilst that of Kálayavana was unbroken; and that the enemy might be therefore victorious. Thus the Yádavas were exposed to a double danger. He resolved therefore to construct a citadel for the Yadu tribe, that should not be easily taken; one that even women might defend, and in which therefore the heroes of the house of Vrishńi should be secure; one in which the male combatants of the Yádavas should dread no peril, though he himself should be drunk or careless, asleep or abroad. Thus reflecting, Krishńa solicited a space of twelve furlongs from the ocean, and there he built the city of Dwáraka⁹⁰, defended by high ramparts, and beautified with gardens and reservoirs of water, crowded with houses and buildings, and splendid as the capital of Indra, Amarávatí. Thither Janárddana conducted the inhabitants of Mathurá, and then awaited at that city the approach of Kálayavana.

When the hostile army encamped round Mathura, Krishńa unarmed went forth, and beheld the Yavana king. Kálayavana, the strong-armed, recognizing Vásudeva, pursued him; him whom the thoughts of perfect ascetics cannot overtake. Thus pursued, Krishńa entered a large cavern, where Muchukunda, the king of men, was asleep. The rash Yavana entering the cave, and beholding a man lying asleep there, concluded it must be Krishńa, and kicked him; at which Muchukunda awoke, and casting on him an angry glance, the Yavana was instantly consumed, and reduced to ashes. For in a battle between the gods and demons, Muchukunda had formerly contributed to the defeat of the latter; and, being overcome with sleep, he solicited of the gods as a boon that he should enjoy a long repose. "Sleep long and soundly," said the gods; "and whoever disturbs you shall be instantly burnt to ashes by fire emanating from your body⁹¹."

Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, Muchukunda asked him who he was. "I am born," he replied, "in the lunar race, in the tribe of Yadu, and am the son of Vasudeva." Muchukunda, recollecting the prophecy of old Garga, fell down before the lord of all, Hari, saying, "Thou art known, supreme lord, to be a portion of Vishńu; for it was said of old by Garga, that at the end of the twenty-eighth Dwápara age Hari would be born in the family of Yadu. Thou art he, without doubt, the benefactor of mankind; for thy glory I am unable to endure. Thy words are of deeper tone than the muttering of the rain cloud; and earth sinks down beneath the pressure of thy feet. As in the battle between the gods and demons the Asuras were unable to sustain my lustre, so even am I incapable of bearing thy radiance. Thou alone art the refuge of every living being who has lighted on the world. Do thou, who art the alleviator of all distress, shew favour upon me, and remove from me all that is evil. Thou art the oceans, the mountains, the rivers, the forests: thou art earth, sky, air, water, and fire: thou art mind, intelligence, the unevolved principle, the vital airs, the lord of life--the soul; all that is beyond the soul; the all-pervading; exempt from the vicissitudes of birth; devoid of sensible properties, sound and the like; undecaying, illimitable, imperishable, subject neither to increase nor diminution: thou art that which is Brahma, without beginning or end. From thee the immortals, the progenitors, the Yakshas, Gandharbhas, and Kinnaras, the Siddhas, the nymphs of heaven, men, animals, birds, deer, reptiles, and all the;, vegetable world, proceed; and all that has been, or will be, or is now, moveable or fixed. All that is amorphous or has form, all that is subtile, gross, stable, or moveable, thou art, O creator of the world; and beside thee there is not any thing. O lord, I have been whirled round in the circle of worldly existence for ever, and have suffered the three classes of affliction, and there is no rest whatever. I have mistaken pains for pleasures, like sultry vapours for a pool of water; and their enjoyment has yielded me nothing but sorrow. The earth, dominion, forces, treasures, friends, children, wife, dependants, all the objects of sense, have I possessed, imagining them to be sources of happiness; but I found that in their changeable nature, O lord, they were nothing but vexation. The gods themselves, though high in heaven, were in need of my alliance. Where then is everlasting repose? Who without adoring thee, who art the origin of all worlds, shall attain, O supreme deity, that rest which endures for ever? Beguiled by thy delusions, and ignorant of thy nature, men, after suffering the various penalties of birth, death, and infirmity, behold the countenance of the king of ghosts, and suffer in hell dreadful tortures, the reward of their own deeds. Addicted to sensual objects, through thy delusions I revolve in the whirpool of selfishness and pride; and hence I come to thee, as my final refuge, who art the lord deserving of all homage, than whom there is no other asylum; my mind afflicted with repentance for my trust in the world, and desiring the fulness of felicity, emancipation from all existence."

Chapter XXIV

Muchukunda goes to perform penance. Krishńa takes the army and treasures of Kálayavana, and repairs with them to Dwáraká. Balaráma visits Vraja: inquiries of its inhabitants after Krishńa.

THUS praised by the wise Muchukunda, the sovereign of all things, the eternal lord, Hari, said to him, "Go to whatever celestial regions you wish, lord of men, possessed of might irresistible, honoured by my favour. When you have fully enjoyed all heavenly pleasures, you shall be born in a distinguished family, retaining the recollection of your former births; and you shall finally obtain emancipation." Having heard this promise, and prostrated himself before Achyuta, the lord of the world, Muchukunda, went forth from the cave, and beholding men of diminutive stature, now first knew that the Kali age had arrived. The king therefore departed to Gandhamádana, the shrine of Narańáráyańa, to perform penance.

Krishńa having by this stratagem destroyed his enemy, returned to Mathurá, and took captive his army, rich in horses, elephants and cars, which he conducted to Dwáraká, and delivered to Ugrasena, and the Yadu race was relieved from all fear of invasion. Baladeva, when hostilities had entirely ceased, being desirous of seeing his kinsmen, went to Nanda's cow-pens, and there again conversed with the herdsmen and their females, with affection and respect. By some, the elders, he was embraced; others, the juniors, he embraced; and with those of his own age, male or female, he talked and laughed. The cowherds made many kind speeches to Halayudha; but some of the Gopís spoke to him with the affectation of anger, or with feelings of jealousy, as they inquired after the loves of Krishńa with the women of Mathurá. "Is all well with the fickle and inconstant Krishńa?" said they: "Does the volatile swain, the friend of an instant, amuse the women of the city by laughing at our rustic efforts (to please him)? Does he ever think of us, singing in chorus to his songs? Will he not come here once again to see his mother? But why talk of these things? it is a different tale to tell for him without us, and for us without him. Father, mother, brother, husband, kin, what have we not abandoned for his sake? but he is a monument of ingratitude. Yet tell us, does not Krishńa talk of coming here? Falsehood is never, O Krishńa, to be uttered by thee. Verily this is Dámodara, this is Govinda, who has given up his heart to the damsels of the city, who has no longer any regard for us, but looks upon us with disdain." So saying, the Gopís, whose minds were fixed on Krishńa, addressed Ráma in his place, calling him Dámodara and Govinda, and laughed and were merry; and Ráma consoled them by communicating to them agreeable, modest, affectionate, and gentle messages from Krishńa. With the cowherds he talked mirthfully, as he had been wont to do, and rambled along with them over the lands of Vraja⁹².

Chapter XXV

Balaráma finds wine in the hollow of a tree; becomes inebriated; commands the Yamuná to come to him, and on her refusal drags her out of her course: Lakshmí gives him ornaments and a dress: he returns to Dwáraká, and marries Revatí.

WHILST the mighty Śesha⁹³, the upholder of the globe, was thus engaged in wandering amidst the forests with the herdsmen, in the disguise of a mortal--having rendered great services to earth, and still considering what more was to be achieved--Varuńa, in order to provide for his recreation, said to his wife Váruńí (the goddess of wine), "Thou, Madirá, art ever acceptable to the powerful Ananta; go therefore, auspicious and kind goddess, and promote his enjoyments." Obeying these commands, Váruní went and established herself in the hollow of a Kadamba tree in the woods of Vrindávana. Baladeva, roaming about, came there, and smelling the pleasant fragrance of liquor, resumed his ancient passion for strong drink. The holder of the ploughshare observing the vinous drops distilling from the Kadamba tree, was much delighted, and gathered and quaffed them⁹⁴ along with the herdsmen and the Gopís, whilst those who were skilful with voice and lute celebrated him in their songs. Being inebriated with the wine, and the drops of perspiration standing like pearls upon his limbs, he called out, not knowing what he said, "Come hither, Yamuná river, I want to bathe." The river, disregarding the words of a drunken man, came not at his bidding: on which Ráma in a rage took up his ploughshare, which he plunged into her bank, and dragged her to him, calling out, "Will you not come, you jade? will you not come? Now go where you please (if you can)." Thus saying, he compelled the dark river to quit its ordinary course, and follow him whithersoever he wandered through the wood. Assuming a mortal figure, the Yamuná, with distracted looks, approached Balabhadra, and entreated him to pardon her, and let her go: but he replied, "I will drag you with my ploughshare in a thousand directions, since you contemn my prowess and strength." At last, however, appeased by her reiterated prayers, he let her go, after she had watered all the country⁹⁵. When he had bathed, the goddess of beauty, Lakshmí, came and gave him a beautiful lotus to place in one ear, and an earring for the other; a fresh necklace of lotus flowers, sent by Varuńa; and garments of a dark blue colour, as costly as the wealth of the ocean: and thus decorated with a lotus in one ear, a ring in the other, dressed in blue garments, and wearing a garland, Balaráma appeared united with loveliness. Thus decorated, Ráma sported two months in Vraja, and then returned to Dwáraká, where the married Revatí, the daughter of king Raivata, by whom he had two sons, Nishat́ha and Ulmuka⁹⁶.

Chapter XXVI

Krishńa carries off Rukminí: the princes who come to rescue her repulsed by Balaráma. Rukmin overthrown, but spared by Krishńa, founds Bhojakat́a. Pradyumna born of Rukminí.

BHÍSHMAKA was king of Vidarbha, residing at Kundina⁹⁷. He had a son named Rukmin, and a beautiful daughter termed Rukminí. Krishńa fell in love with the latter, and solicited her in marriage; but her brother who hated Krishńa, would not assent to the espousals. At the suggestion of Jarásandha, and with the concurrence of his son, the powerful sovereign Bhíshmaka affianced Rukminí to Śiśupála. In order to celebrate the nuptials, Jarásandha and other princes, the friends of Śiśupála, assembled in the capital of Vidarbha; and Krishńa, attended by Balabhadra and many other Yádavas, also went to Kundina to witness the wedding. When there, Hari contrived, on the eve of the nuptials, to carry off the princess⁹⁸, leaving Ráma and his kinsmen to sustain the weight of his enemies. Pauńd́raka, the illustrious Dantavakra, Viduratha, Śiśupála, Jarásandha, Śalya, and other kings, indignant at the insult, exerted themselves to kill Krishńa, but were repelled by Balaráma and the Yádavas. Rukmin, vowing that he would never enter Kundina again until he had slain Keśava in fight, pursued and overtook him. In the combat that ensued, Krishńa destroyed with his discus, as if in sport, the host of Rukmin, with all its horse, and elephants, and foot, and chariots, and overthrew him, and hurled him on the ground, and would have put him to death, but was withheld by the entreaties of Rukminí. "He is my only brother," she exclaimed, "and must not be slain by thee: restrain your wrath, O divine lord, and give me my brother in charity." Thus addressed by her, Krishńa, whom no acts affect, spared Rukmín⁹⁹; and he (in pursuance of his vow) founded the city Bhojakat́a¹⁰⁰, and ever afterwards dwelt therein. After the defeat of Rukmin, Krishńa married Rukminí in due form, having first made her his own by the Rákshasa ritual¹⁰¹. She bore him the gallant Pradyumna, a portion of the deity of love. The demon Sambara carried him off, but he slew the demon.

Chapter XXVII

Pradyumna stolen by Sambara; thrown into the sea, and swallowed by a fish; found by Máyádeví: he kills Sambara, marries Máyádeví, and returns with her to Dwáraká. Joy of Rukminí and Krishńa.

MAITREYA.--How, Muni, happened it that the hero Pradyumna was carried away by Sambara? and in what manner was the mighty Sambara killed by Pradyumna?

PARÁŚARA.--When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon foreknew that Pradyumna, if he lived, would be his destroyer. Taking away the boy, Sambara cast him into the ocean, swarming with monsters, into a whirlpool of roaring waves, the haunt of the huge creatures of the deep. A large fish swallowed the child, but he died not, and was born anew from its belly¹⁰²: for that fish, with others, was caught by the fishermen, and delivered by them to the great Asura Sambara. His wife Máyádeví, the mistress of his household, superintended the operations of the cooks, and saw, when the fish was cut open, a beautiful child, looking like a new shoot of the blighted tree of love. Whilst wondering who this should be, and how he could have got into the belly of the fish, Nárada came to satisfy her curiosity, and said to the graceful dame, "This is the son of him by whom the whole world is created and destroyed, the son of Vishńu, who was stolen by Sambara from the lying-in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear this jewel of mankind." Thus counselled by Nárada, Máyádeví took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. Her affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully-moving Máyávatí then, fixing her heart and eyes upon the high-minded Pradyumna, gave him, whom she regarded as herself, all her magic (and illusive) powers.

Observing these marks of passionate affection, the son of Krishńa said to the lotus-eyed Máyádeví, "Why do you indulge in feelings so unbecoming the character of a mother?" To which she replied, "Thou art not a son of mine; thou art the son of Vishńu, whom Kálá Sambara carried away, and threw into the sea: thou vast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother, O beloved, is still weeping for thee." When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict that ensued, the son of Mádhava slew the whole host of Sambara. Seven times he foiled the delusions of the enchanter, and making himself master of the eighth, turned it against Sambara, and killed him. By the same faculty he ascended into the air, and proceeded to his father's house, where he alighted, along with Máyávatí, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishńa himself. Rukminí, her eyes dimmed with tears, spoke tenderly to him, and said, "Happy is she who has a son like this, in the bloom of youth. Such would be the age of my son Pradyumna, if he was alive. Who is the fortunate mother adorned by thee? and yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari."

At this moment Krishńa, accompanied by Nárada, arrived; and the latter said to the delighted Rukminí, "This is thine own son, who has come hither after killing Sambara, by whom, when an infant, he was stolen from the lying-in chamber. This is the virtuous Máyávatí, his wife, and not the wife of Sambara. Hear the reason. When Manmatha, the deity of love, had perished¹⁰³, the goddess of beauty, desirous to secure his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Káma; and this is the goddess Ratí, his wife¹⁰⁴. There is no occasion for any uncertainty: this is thy daughter-in-law." Then Rukminí was glad, and Keśava also; the whole city resounded with exclamations of joy, and all the people of Dwáraká were surprised at Rukminí's recovering a son who had so long been lost.

Chapter XXVIII

Wives of Krishńa. Pradyumna has Aniruddha: nuptials of the latter. Balaráma beat at dice, becomes incensed, and slays Rukmin and others.

RUKMINÍ bare to Krishńa these other sons, Chárudeshńa, Sudeshńa, Chárudeha, Sushena, Chárugupta, Bhadracháru, Cháruvinda, Sucháru, and the very mighty Cháru; also one daughter, Chárumatí. Krishńa had seven other beautiful wives, Kálindí, Mitravrindá, the virtuous Nágnajití, the queen Jámbavatí; Rohińí, of beautiful form; the amiable and excellent daughter of the king of Madra, Mádrí; Satyabhámá, the daughter of Śatrujit; and Lakshmańá, of lovely smiles¹⁰⁵. Besides these, he had sixteen thousand other wives¹⁰⁶.

The heroic Pradyumna was chosen for her lord, at her public choice of a husband, by the daughter of Rukmin; and he had by her the powerful and gallant prince Aniruddha, who was fierce in fight, an ocean of prowess, and the tamer of his foes. Keśava demanded in marriage for him the granddaughter of Rukmin; and although the latter was inimical to Krishńa, he betrothed the maiden (who was his son's daughter) to the son of his own daughter (her cousin Aniruddha). Upon the occasion of the nuptials Ráma and other Yádavas attended Krishńa to Bhojakat́a, the city of Rukmin. After the wedding had been solemnized, several of the kings, headed by him of Kalinga, said to Rukmin, "This wielder of the ploughshare is ignorant of the dice, which may be converted into his misfortune: why may we not contend with him, and beat him, in play?" The potent Rukmin replied to them, and said, "So let it be:" and he engaged Balaráma at a game of dice in the palace. Balaráma soon lost to Rukmin a thousand Nishkas¹⁰⁷: he then staked and lost another thousand; and then pledged ten thousand, which Rukmin, who was well skilled in gambling, also won. At this the king of Kalinga laughed aloud, and the weak and exulting Rukmin grinned, and said, "Baladeva is losing, for he knows nothing of the game; although, blinded by a vain passion for play, he thinks he understands the dice." Halayudha, galled by the broad laughter of the Kalinga prince, and the contemptuous speech of Rukmin, was exceedingly angry, and, overcome with passion, increased his stake to ten millions of Nishkas. Rukmin accepted the challenge, and therefore threw the dice. Baladeva won, and cried aloud, "The stake is mine." But Rukmin called out as loudly, that he was the winner. "Tell no lies, Bala," said he: "the stake is yours; that is true; but I did not agree to it: although this be won by you, yet still I am the winner." A deep voice was then heard in the sky, inflaming still more the anger of the high-spirited Baladeva, saying, "Bala has rightly won the whole sum, and Rukmin speaks falsely: although he did not accept the pledge in words, he did so by his acts (having cast the dice)." Balaráma thus excited, his eyes red with rage, started up, and struck Rukmin with the board on which the game was played, and killed him¹⁰⁸. Taking hold of the trembling king of Kalinga, he knocked out the teeth which he had shewn when he laughed. Laying hold of a golden column, he dragged it from its place, and used it as a weapon to kill those princes who had taken part with his adversaries. Upon which the whole circle, crying out with terror, took to flight, and escaped from the wrath of Baladeva. When Krishńa heard that Rukmin had been killed by his brother, he made no remark, being afraid of Rukminí on the one hand, and of Bala on the other; but taking with him the newly wedded Aniruddha, and the Yádava tribe, he returned to Dwáraká.

Chapter XXIX

Indra comes to Dwáraká, and reports to Krishńa the tyranny of Naraka. Krishńa goes to his city, and puts him to death. Earth gives the earrings of Adití to Krishńa, and praises him. He liberates the princesses made captive by Naraka, sends them to Dwáraká, and goes to Swarga with Satyabhámá.

ŚAKRA, the lord of the three worlds, came mounted on his fierce elephant Airávata to visit Śauri (Krishńa) at Dwáraká. Having entered the city, and been welcomed by Hari, he related to the hero the deeds of the demon Naraka. "By thee, Madhusúdana, lord of the gods," said Indra, "in a mortal condition, all sufferings have been soothed. Arisht́a, Dhenuka, Cháńúra, Musht́ika, Keśin, who sought to injure helpless man, have all been slain by thee. Kansa, Kuvalayápíd́a, the child-destroying Putaná, have been killed by thee; and so have other oppressors of the world. By thy valour and wisdom the three worlds have been preserved, and the gods, obtaining their share of the sacrifices offered by the devout, enjoy satisfaction. But now hear the occasion on which I have come to thee, and which thou art able to remedy. The son of the earth¹⁰⁹, called Naraka, who rules over the city of Prágjyotisha¹¹⁰, inflicts a great injury upon all creatures. Carrying off the maidens of gods, saints, demons, and kings, he shuts them up in his own palace. He has taken away the umbrella of Varuńa, impermeable to water, the jewel mountain crest of Mandara, and the celestial nectar-dropping earrings of my mother Adití; and he now demands my elephant Airávata. I have thus explained to you, Govinda, the tyranny of the Asura; you can best determine how it is to be prevented."

Having heard this account, the divine Hari gently smiled, and, rising from his throne, took Indra by the hand: then wishing for the eater of the serpents, Garud́a immediately appeared; upon whom his master, having first seated Satyabhámá upon his back, ascended, and flew to Prágjyotisha. Indra mounted his elephant, and, in the sight of the inhabitants of Dwáraká, went to the abode of the gods.

The environs of Prágjyotisha were defended by nooses, constructed by the demon Muru, the edges of which were as sharp as razors; but Hari, throwing his discus Sudarśana amongst them, cut them to pieces. Then Muni started up, but Keśava slew him, and burnt his seven thousand sons, like moths, with the flame of the edge of his discus. Having slain Mum, Hayagriva, and Panchajana, the wise Hari rapidly reached the city of Prágjyotisha: there a fierce conflict took place with the troops of Naraka, in which Govinda destroyed thousands of demons; and when Naraka came into the field, showering upon the deity all sorts of weapons, the wielder of the discus, and annihilator of the demon tribe, cut him in two with his celestial missile. Naraka being slain, Earth, bearing the two earrings of Adití, approached the lord of the world, and said, "When, O lord, I was upheld by thee in the form of a boar, thy contact then engendered this my son. He whom thou gayest me has now been killed by thee: take therefore these two earrings, and cherish his progeny. Thou, lord, whose aspect is ever gracious, hast come to this sphere, in a portion of thyself, to lighten my burden. Thou art the eternal creator, preserver, and destroyer of the universe; the origin of all worlds, and one with the universe: what praise can be worthily offered to thee? Thou art the pervader, and that which is pervaded; the act, the agent, and the effect; the universal spirit of all beings: what praise can be worthily offered to thee? Thou art the abstract soul, the sentient and the living soul of all beings, the imperishable: but since it is not possible to praise thee worthily, then why should the hopeless attempt proceed? Have compassion, O universal soul, and forgive the sins which Naraka has committed. Verily it is for the sanctification of thy son that he has been killed by thee." The lord, who is the substance of all creatures, having replied to the earth, "Even so," proceeded to redeem the various gems from the dwelling of Naraka. In the apartments of the women he found sixteen thousand and one hundred damsels¹¹¹: he also beheld in the palace six thousand large elephants, each having four tusks; twenty-one lakhs of horses of Kámboja and other excellent breeds: these Govinda dispatched to Dwaraká, in charge of the servants of Naraka. The umbrella of Varuńa, the jewel mountain, which he also recovered, he placed upon Garud́a; and mounting him himself, and taking Satyabhámá with him, he set off to the heaven of the gods, to restore the earrings of Adití¹¹².

Chapter XXX

Krishńa restores her earrings to Adití, and is praised by her: he visits the gardens of Indra, and at the desire of Satyabhámá carries off the Párijáta tree. Śachí excites Indra to its rescue. Conflict between the gods and Krishńa, who defeats them. Satyabhámá derides them. They praise Krishńa.

GARUD́A, laden with the umbrella of Varuńa and the jewel mountain, and bearing Hrishikeśa on his back to the court of Indra, went lightly, as if in sport, along. When they arrived at the portals of Swarga, Hari blew his shell; on which the gods advanced to meet him, bearing respectful offerings. Having received the homage of the divinities, Krishńa went to the palace of the mother of the gods, whose turrets resembled white clouds; and on beholding Adití, paid his respects to her, along with Śakra; and, presenting to her her own earrings, informed her of the destruction of the demon Naraka. The mother of the world, well pleased, then fixed her whole thoughts upon Hari, the creator, and thus pronounced his praise: "Glory to thee, O god with the lotus eyes, who removest all fear from those that worship thee. Thou art the eternal, universal, and living soul; the origin of all beings; the instigator of the mental faculty, and faculties of sense; one with the three qualities; beyond the three qualities; exempt from contraries; pure; existing in the hearts of all; void of colour, extension, and every transient modification; unaffected by the vicissitudes of birth or death, sleep or waking. Thou art evening, night, and day; earth, sky, air, water, and fire; mind, intellect, and individuality. Thou art the agent of creation, duration, and dissolution; the master over the agent; in thy forms which are called Brahmá, Vishńu, and Śiva. Thou art gods, Yakshas, Daityas, Rákshasas, Siddhas, Punnagas, Kúshmáńd́as, Piśáchas, Gandharbas, men, animals, deer, elephants, reptiles, trees, shrubs, creepers, climbers, and grasses; all things, large, middling, small, immense, or minute: thou art all bodies whatsoever, composed of aggregated atoms. This thy illusion beguiles all who are ignorant of thy true nature, the fools who imagine soul to be in that which is not spirit. The notions that "I am--this is mine," which influence mankind, are but the delusions of the mother of the world, originating in thy active agency. Those men who, attentive to their duties, diligently worship thee, traverse all this illusion, and obtain spiritual freedom. Brahmá and all the gods, men and animals, are alike invested by the thick darkness of fascination, in the gulf of the illusions of Vishńu. That men, who having worshipped thee, should seek the gratification of their desires, and their own preservation, this, O lord, is also thy delusion. It is the sport of thy fascinations that induces men to glorify thee, to obtain thereby the continuance of their race, or the annihilation of their enemies, instead of eternal liberation. It is the fault of the impure acts of the unrighteous (to proffer such idle requests to one able to confer such more important benefits), like asking for a rag to cover one's nakedness from the tree that bestows whatever is solicited. Be propitious then, imperishable author of all the error that deceives the world; and dispel, O lord of all creatures, the conceit of knowledge, which proceeds from ignorance. Glory to thee, grasper of the discus, wielder of the bow, brandisher of the mace, holder of the shell; for such do I behold thee in thy perceptible form: nor do I know that form of thine, which is beyond perception! Have compassion on me, supreme god."

Vishńu, thus hymned by Adití, smiled, and said to the mother of the gods, "Mother goddess, do thou shew favour unto me, and grant me thy blessing." "So be it," replied Adití, "ever as thou wilt; and whilst thou dwellest amongst mortals, the first of men, thou shalt be invincible by gods or demons." Then Satyabhámá, accompanied by the queen of Indra, addressed Adití respectfully, and solicited her benedictions: and Adití in reply said to her, "Fair-browed dame, thou shalt never suffer decay, nor loss of beauty: thou shalt be the asylum of all loveliness, dame of faultless shape." With the assent of Adití, Indra then respectfully saluted Janárddana in all due form, and conducted him and Satyabhámá through Nandana and other pleasant gardens of the gods; where Keśava, the destroyer of Keśi, saw the Párijáta tree, the favourite of Śachí, which was produced when the ocean was churned for ambrosia: the bark was of gold, and it was embellished with young sprouting leaves of a copper colour, and fruit-stalks bearing numerous clusters of fragrant fruit. When Satyabhámá noticed this tree, she said to her beloved lord, Govinda, "Why should not this divine tree be transported to Dwáraka? If what you say is true, and I am really dear to you, then let this tree be taken away from hence, and planted in the gardens of my dwelling. You have often said to me, 'Neither Jámbavatí nor Rukminí is so dear to me, Satyá, as you are.' If you have spoken the truth, and not mere flattery, then let this Párijáta tree be the ornament of my mansion. I long to shine amidst my fellow queens, wearing the flowers of this tree in the braids of my hair."

Thus solicited by Satyabhámá, Hari smiled upon her, and taking the Párijáta plant, put it upon Garud́a. The keepers of the garden remonstrated, and said, "This Párijáta tree belongs to Śachí, the queen of the sovereign of the gods: it is not proper, Govinda, for you to remove it. At the time when the ocean was churned for the beverage of immortality, this tree was produced, for the purpose of providing Śachí with flowery ornaments. You cannot be suffered to depart with it. It is through ignorance that this is sought for by any one, as it is the especial property of her on whose countenance the king of the gods delights to look; and who shall go away with impunity, who attempts to carry it off? Assuredly the king of the gods will punish this audacity; for his hand launches the thunderbolt, and the immortals attend upon his steps. Forbear then, Krishńa, nor provoke the hostility of all the gods. The wise will not commence actions that can be productive only of unpleasant consequences." Satyabhámá, on hearing these words, was exceedingly offended, and said, "What right has Śachí--what has Indra--to the Párijáta tree? it was produced at the churning of the ocean as the common property of all worlds. Wherefore, gods, should Indra alone possess it? In the same manner, guardians of the grove, as nectar, as the moon, as the goddess Śrí herself, so the Párijáta tree is the common property of all the world: and since Śachí, confiding in the strength of her husband's arm, would keep it to herself, away with submission to her: Satya takes away the tree. Go quickly, and let Paulomí be told what I have said: repeat to her this contemptuous message from Satyabhámá; 'If you are the beloved wife of your lord, if your husband is obedient to your authority, let him prevent my husband from carrying off this tree. I know your husband Śakra; I know the sovereign of the divinities; and I, who am a mortal, take this Párijáta tree away from you.'"

Accordingly the warders of the garden went and reported to Śachí the message of Satyabhámá. Śachí appealed to her husband, and excited the king of the gods to resent this affront: and Indra accordingly, attended by the army of the celestials, marched to attack Hari, in defence of the Párijáta tree. The gods were armed with clubs, swords, maces, and darts; and Indra wielded the thunderbolt. As soon as Govinda saw the king of the gods advancing against him on his elephant, attended by the immortals, he blew his shell so that the sound filled all the regions, and he showered smilingly myriads of arrows upon his assailants. Beholding the air in all directions overspread with his darts, the celestials in return hurled innumerable missiles; but every one of these the destroyer of Madhu, and lord of all worlds, cut playfully into a thousand pieces with his shafts. The devourer of serpents, Garud́a, laid hold of the noose of the sovereign of the waters, and tore it to fragments with his beak, as if it had been a little snake. The son of Devakí threw his mace at the club of Yama, and cast it broken upon the ground: he cut in bits the litter of the lord of wealth with his discus: a glance of his eye eclipsed the radiance of the sun: he severed Agni into a hundred parts with his arrows, and scattered the Vasus through the realms of space: with his discus he cut off the points of the tridents of the Rudras, and cast themselves upon the earth: and with the shafts shot from his bow he dispersed the Sádhyas, Viśwas, Maruts, and Gandharbas, like fleeces of cotton from the pods of the Simel tree, through the sky. Garud́a also diligently plied his beak and wings and nails, and bit and bruised and scratched the deities who opposed his lord.

Then the king of the gods and the foe of Madhu encountered and overwhelmed each other with countless shafts, like rain-drops falling from two heavy clouds. Garud́a in the conflict engaged with Airávata, and Janárddana was opposed to all the deities. When all the other weapons had been cut to pieces, Indra stood armed with his thunderbolt, and Krishńa with the discus Sudarśana. Beholding them thus prepared for fight, all the people of the three spheres exclaimed, "Alas! alas!" Indra launched his bolt, but in vain, for Hari caught and arrested it: he forbore, however, to hurl his discus, and only called out to Indra to stay. Satyabhámá seeing Indra disarmed, and his elephant disabled by Garud́a, and the deity himself about to retreat, said to him, "King of the triple sphere, it ill becomes the husband of Śachí to run away. Ornamented with Párijáta garlands, she will approach you. Of what use is the sovereignty of heaven, embellished with the Párijáta tree, no longer beholding Śachí meet you with affection as of yore? Nay, Śakra, fly not; you must not suffer shame: here, take the Párijáta tree; let the gods be no longer annoyed. Sachs, inflated with pride of her husband, has not welcomed me to her dwelling with respectful presents. As a woman, I am light of purpose, and am anxious for my husband's fame; therefore have I instigated, Śakra, this contest with you. But I do not want the Párijáta tree, nor do I wish to take that which is another's property. Śachí is proud of her beauty. What woman is not proud of her husband?" Thus spoken to by Satyabhámá, the king of the gods turned back, and said to her, "Desist, wrathful dame, from afflicting your friend by further reproaches. I am not ashamed of being vanquished by him who is the author of the creation, preservation, and destruction of the world; who is the substance of all things; in whom, without beginning or middle, the universe is comprised; and from whom, and by whom, identical with all things, it proceeds, and will cease to be. What disgrace is it, O goddess, to any one to be discomfited by him who is the cause of creation, continuance, and dissolution? His form is the parent of all worlds, though infinitely subtle, and known to those only by whom all that may be known is known. Who is able to overcome the unborn, unconstituted, eternal lord, who has willed to become a mortal for the good of the world¹¹³?"

Chapter XXXI

Krishńa, with Indra's consent, takes the Párijáta tree to Dwáraká; marries the princesses rescued from Naraka.

KEŚAVA, being thus eulogized by the king of the gods, smiled, and spake gravely to him in reply. "Thou art Indra," said he, "the king of the celestials: we are but mortals, O lord of the world: thou must pardon therefore the offence that I have committed. Let this Párijáta tree be taken to its appropriate situation. I removed it in compliance with the words of Satyá. Receive back also this your thunderbolt, cast at me; for this is your proper weapon, the destroyer of your foes." Indra answered and said, "Thou beguilest us, O lord, in calling thyself a mortal; but we know thee to be the lord, although not endowed with subtlety of discernment. Thou art that thou art, engaged in the active preservation of the earth; thou extractest the thorns implanted in her bosom, destroyer of the demon race. Let this Párijáta tree be transferred to Dwáraká, and it shall remain upon earth as long as thou abidest in the world of mortals." Hari, having assented to the proposal of Indra, returned to earth, hymned by attendant sages, saints, and quiristers of heaven.

When Krishńa arrived over Dwáraká, he blew his shell, and delighted all the inhabitants with the sound. Then alighting from Garud́a, he proceeded with Satyabhámá to her garden, and there planted the great Párijáta tree, the smell of which perfumed the earth for three furlongs, and an approach to which enabled every one to recollect the events of a prior existence; so that, on beholding their faces in that tree, all the Yádavas contemplated themselves in their (original) celestial forms. Then Krishńa took possession of the wealth, elephants, horses, and women, which he had recovered from Naraka, and which had been brought to Dwáraká by the servants of the demon; and at an auspicious season he espoused all the maidens whom Naraka had carried off from their friends; at one and the same moment he received the hands of all of them, according to the ritual, in separate mansions. Sixteen thousand and one hundred was the number of the maidens, and into so many different forms did the foe of Madhu multiply himself; so that every one of the damsels thought that he had wedded her in his single person; and the creator of the world, Hari, the assumer of universal shape, abode severally in the dwelling of each of these his wives.

Chapter XXXII

Children of Krishńa. Ushá, the daughter of Báńa, sees Aniruddha in a dream, and becomes enamoured of him.

PARÁŚARA.--I have enumerated to you Pradyumna and the other sons of Rukminí. Satyabhámá bore Bhánu and Bhairika. The sons of Rohińí were Díptimat, Támrapakshi, and others. The powerful Śámba and other sons were born of Jámbavatí. Bhadravinda and other valiant youths were the sons of Nágnajití. Śaivyá (or Mitravindá) had several sons, of whom Sangrámajit was the chief. Vrika and others were begotten by Hari on Mádrí. Lakshmaná had Gátravat and others: and Śruta and others were the sons of Kálindí¹¹⁴. Krishńa had sons also by his other wives, in all one hundred and eighty thousand. The eldest of the whole was Pradyumna, the son of Rukminí: his son was Aniruddha, from whom Vraja was born: his mother was Ushá, the daughter of Báńa, and grand-daughter of Bali, whom Aniruddha won in war. On that occasion a fierce battle took place between Hari and Śankara, in which the thousand arms of Báńa were lopped away by the discus of the former.

MAITREYA.--HOW happened it, venerable Brahman, that a contest on account of Ushá arose between Śiva and Krishńa? and in what manner did Hari cut off the thousand arms of Báńa? This, illustrious sir, thou art able to narrate.

PARÁŚARA.--Ushá, the daughter of Báńa, having seen Párvatí sporting with her lord, Śambhu, was inspired with a wish for similar dalliance. The beautiful Gaurí, who knows the hearts of all, said to Ushá, "Do not grieve; you shall have a husband." "But when will this be?" thought Ushá to herself, "or who will be my lord?" On which Párvatí continued; "He who shall appear to you, princess, in a dream on the twelfth lunation of the light half of Vaiśákha, he will be your husband." Accordingly, as the goddess had foretold, on that lunar day a youth appeared to Ushá in a dream, of whose person she became enamoured. When she woke, and no longer perceived him, she was overcome with sorrow, and, unrestrained by modesty, demanded of her companion whither he had gone. The companion and friend of the princess was Chitralekhá, the daughter of Kubháńd́a, the minister of Báńa. "Of whom do you speak?" inquired she of Ushá. But the princess, recollecting herself, was ashamed, and remained silent. At length, however, Chitralekhá conciliated her confidence, and she related to her what had passed, and what the goddess had foretold; and she requested her friend to devise some means of uniting her with the person whom she had beheld in her dream.

Chitralekhá then delineated the most eminent gods, demons, spirits, and mortals, and shewed them to Ushá. Putting aside the portraits of gods, spirits, snake-gods, and demons, the princess selected those of mortals, and amongst them the heroes of the races of Andhaka and Vrishńi. When she came to the likenesses of Krishńa and Ráma, she was confused with shame; from the portrait of Pradyumna she modestly averted her eyes; but the moment she beheld the picture of his son, the object of her passion, her eyes wide expanded, and all her bashfulness was discarded. "This is he! this is he!" said she to Chitralekhá; and her friend, who was endowed with magic power, bade her be of good cheer, and set off through the air to Dwáraká.

Chapter XXXIII

Báńa solicits Śiva for war: finds Aniruddha in the palace, and makes him prisoner. Krishńa, Balaráma, and Pradyumna come to his rescue Śiva and Skanda aid Báńa: the former is disabled; the latter put to flight. Báńa encounters Krishńa, who cuts off all his arms, and is about to put him to death. Śiva intercedes, and Krishńa a spares his life. Vishńu and Śiva are the same.

BEFORE this took place, Báńa had been engaged in the adoration of the three-eyed god, and had thus prayed to him: "I am humiliated, O lord, by the possession of a thousand arms in a state of peace; let some hostilities ensue, in which I may derive some advantage from their possession. Without war, what is the use of these arms? they are but a burden to me." Śankara replied, "When thy peacock banner shall be broken, thou shalt have war, the delight of the evil spirits that feast on the flesh of man." Báńa, pleased by this promise, proffered his thanks to Śambhu, and returned to his palace, where he found his standard broken; at which his joy was increased.

At that time the nymph Chitralekhá returned from Dwáraká, and by the exercise of her magic power brought Aniruddha along with her. The guards of the inner apartments discovering him there with Ushá, reported it to the king who immediately sent a body of his followers to seize the prince; but the valiant youth, taking up an iron club, slew his assailants: on which Báńa mounted his car, advanced against him, and endeavoured to put him to death. Finding, however, that Aniruddha was not to be subdued by prowess, he followed the counsel of his minister, and brought his magical faculties into the conflict, by which he succeeded in capturing the Yadu prince, and binding him in serpent bonds.

When Aniruddha was missed from Dwáravatí, and the Yádavas were inquiring of one another whither he had gone, Nárada came to them, and told them that he was the prisoner of Báńa, having been conveyed by a female, possessed of magic faculties, to Śońitapura¹¹⁵ When they heard this, they were satisfied; for they had imagined he had been taken away by the gods (in reprisal for the Párijáta tree). Krishńa therefore immediately summoned Garud́a, who came with a wish; and mounting upon him, along with Bala and Pradyumna, he set off for the city of Báńa. On their approach to the city they were opposed by the spirits who attend on Rudra, but these were soon destroyed by Hari, and he and his companions reached the vicinity of the town. Here mighty Fever, an emanation from Maheśwara, having three feet and three heads¹¹⁶, fought desperately with Vishńu in defence of Báńa. Baladeva, upon whom his ashes were scattered, was seized with burning heat, and his eyelids trembled: but he obtained relief by clinging to the body of Krishńa. Contending thus with the divine holder of the bow, the Fever emanating from Śiva was quickly expelled from the person of Krishńa by Fever which he himself engendered. Brahmá beholding the impersonated malady bewildered by the beating inflicted by the arms of the deity, entreated the latter to desist; and the foe of Madhu refrained, and absorbed into himself the fever he had created. The rival Fever then departed, saying to Krishńa, "Those men who call to memory the combat between us shall be ever exempt from febrile disease."

Next Vishńu overcame and demolished the five fires¹¹⁷, and with perfect ease annihilated the army of the Dánavas. Then the son of Bali (Báńa), with the whole of the Daitya host, assisted by Śankara and Kártikeya, fought with Śauri. A fierce combat took place between Hari and Śankara; all the regions shook, scorched by their flaming weapons, and the celestials felt assured that the end of the universe was at hand. Govinda, with the weapon of yawning, set Śankara a-gape; and then the demons and the demigods attendant upon Śiva were destroyed on every side; for Hara, overcome with incessant gaping, sat down in his car, and was unable longer to contend with Krishńa, whom no acts affect. The deity of war, Kártikeya, wounded in the arm by Garud́a, struck by the weapons of Pradyumna, and disarmed by the shout of Hari, took to flight. Báńa, when he saw Śankara disabled, the Daityas destroyed, Guha fled, and Śiva's followers slain, advanced on his vast car, the horses of which were harnessed by Nandíśa, to encounter Krishńa and his associates Bala and Pradyumna. The valiant Balabhadra, attacking the host of Báńa, wounded them in many ways with his arrows, and put them to a shameful rout; and their sovereign beheld them dragged about by Ráma with his ploughshare, or beaten by him with his club, or pierced by Krishńa with his arrows: he therefore attacked Krishńa, and a fight took place between them: they cast at each other fiery shafts, that pierced through their armour; but Krishńa intercepted with his arrows those of Báńa, and cut them to pieces. Báńa nevertheless wounded Keśava, and the wielder of the discus wounded Báńa; and both desirous of victory, and seeking enraged the death of his antagonist, hurled various missiles at each other. When an infinite number of arrows had been cut to pieces, and the weapons began to be exhausted, Krishńa resolved to put Báńa to death. The destroyer of the demon host therefore took up his discus Sudarśana, blazing with the radiance of a hundred suns. As he was in the act of casting it, the mystical goddess Kot́aví, the magic lore of the demons, stood naked before him¹¹⁸. Seeing her before him, Krishńa, with unclosed eyes, cast Sudarśana, to cut off the arms of Báńa. The discus, dreaded in its flight by the whole of the weapons of the demons, lopped off successively the numerous arms of the Asura. Beholding Krishńa with the discus again in his hand, and preparing to launch it once more, for the total demolition of Báńa, the foe of Tripura (Śiva) respectfully addressed him. The husband of Umá, seeing the blood streaming from the dissevered arms of Báńa, approached Govinda, to solicit a suspension of hostilities, and said to him, "Krishńa, Krishńa, lord of the world, I know thee, first of spirits, the supreme lord, infinite felicity, without beginning or end, and beyond all things. This sport of universal being, in which thou takest the persons of god, animals, and men, is a subordinate attribute of thy energy. Be propitious therefore, O lord, unto me. I have given Báńa assurance of safety; do not thou falsify that which I have spoken. He has grown old in devotion to me; let him not incur thy displeasure. The Daitya has received a boon from me, and therefore I deprecate thy wrath." When he had concluded, Govinda, dismissing his resentment against the Asura, looked graciously on the lord of Umá, the wielder of the trident, and said to him, "Since you, Śankara, have given a boon unto Báńa, let him live: from respect to your promises, my discus is arrested: the assurance of safety granted by you is granted also by me. You are fit to apprehend that you are not distinct from me. That which I am, thou art; and that also is this world, with its gods, demons, and mankind. Men contemplate distinctions, because they are stupified by ignorance." So saying, Krishńa went to the place where the son of Pradyumna was confined. The snakes that bound him were destroyed, being blasted by the breath of Garud́a: and Krishńa, placing him, along with his wife, upon the celestial bird, returned with Pradyumna and Ráma to Dwáraká¹¹⁹.

Chapter XXXIV

Pauńd́raka, a Vásudeva, assumes the insignia and style of Krishńa, supported by the king of Káśí. Krishńa marches against, and destroys them. The son of the king sends a magical being against Krishńa: destroyed by his discus, which also sets Benares on fire, and consumes it and its inhabitants.

MAITREYA.--Of a truth the divine Śauri, having assumed a mortal body, performed great achievements in his easy victories over Śakra and Śiva, and all their attendant divinities. I am now desirous to hear from you, illustrious sage, what other mighty exploit the humiliator of the prowess of the celestials performed.

PARÁŚARA.--Hear, excellent Brahman, with reverent attention, an account of the burning of Varáńasí by Krishńa, in the course of his relieving the burdens of the earth.

There was a Vásudeva who was called Pauńd́raka¹²⁰, and who, though not the Vásudeva, was flattered by ignorant people as the descended deity, until he fancied himself to be the Vásudeva¹²¹ who had come down upon earth. Losing all recollection of his real character, he assumed the emblems of Vishńu, and sent an ambassador to the magnanimous Krishńa with this message; "Relinquish, thou foolish fellow, the discus; lay aside all my insignia, my name, and the character of Vásudeva; and come and do me homage; and I will vouchsafe thee means of subsistence." At which Janárddana laughed, and replied, "Go, messenger, back to Pauńd́raka, and say to him from me, 'I will dispatch to thee my emblem the discus without fail. Thou wilt rightly apprehend my meaning, and consider what is to be done; for I shall come to thy city, bringing the discus with me, and shall undoubtedly consign it to thee. If thou wilt command me to come, I will immediately obey, and be with thee to-morrow; there shall be no delay: and, having sought thy asylum, I will so provide, O king, that I shall never more have any thing to dread from thee.'" So saying, he dismissed the, ambassador to report these words to his sovereign; and summoning Garud́a, mounted him, and set off for the city of Pauńd́raka¹²².

When the king of Káśí heard of the preparations of Keśava, he sent his army (to the aid of Pauńd́raka), himself bringing up the rear; and with the force of the king of Káśí, and his own troops, Pauńd́raka, the false Vásudeva, marched to meet Krishńa. Hari beheld him afar off, standing in his car, holding a discus, a club, a mace, a scimitar, and a lotus, in his hands; ornamented with a garland of flowers; bearing a bow; and having his standard made of gold: he had also the Srivatsa mark delineated on his breast; he was dressed in yellow garments, and decorated with earrings and a tiara. When the god whose standard is Garud́a beheld him, he laughed with a deep laugh, and engaged in conflict with the hostile host of cavalry and elephants, fighting with swords, scimitars, maces, tridents, spears, and bows. Showering upon the enemy the shafts from his Śáranga bow, and hurling at them his mace and discus, he quickly destroyed both the army of Pauńd́raka and that of the king of Káśí. He then said to the former, who was foolishly wearing his emblems, "Pauńd́raka, you desired me by your envoy to resign to you all my insignia. I now deliver them to you. Here is my discus; here I give up my mace; and here is Garud́a, let him mount upon thy standard." Thus speaking, he let fly the discus and the mace, by which Pauńd́raka was cut to pieces, and cast on the ground; whilst the Garud́a on his banner was demolished by the Garud́a of Vishńu. The people, beholding this sight, exclaimed, "Alas! alas!" but the valiant king of Káśí, adhering to the imposture of his friend, continued the conflict, till Śauri decapitated him with his arrows, shooting his head into the city of Káśí, to the marvel of all the inhabitants. Having thus slain Pauńd́raka and the king of Káśí, with all their followers, Śauri returned to Dwáraká, where he lived in the enjoyment of heavenly delights.

When the inhabitants of Káśí saw the head of their king shot into their city, they were much astonished, and wondered how it could have happened, and by whom the deed could have been done. Having ascertained that the king had been killed by Krishńa, the son of the monarch of Káśí¹²³, together with the priest of the family, propitiated Śankara; and that deity, well pleased to be adored in the sacred place Avimukta, desired the prince to demand a boon: on which he prayed, and said, "O lord, mighty god, through thy favour let thy mystic spirit arise to destroy Krishńa, the murderer of my father." "It shall be so," answered Śankara: and from out of the southern fire upsprang a vast and formidable female¹²⁴, like flame out of fire, blazing with ruddy light, and with fiery radiance streaming amidst her hair. Angrily she called upon Krishńa, and departed to Dwáraká; where the people, beholding her, were struck with dismay, and fled for protection to Madhusúdana, the refuge of all worlds. The wielder of the discus knowing that the fiend had been produced by the son of the king of Káśí, through his adoration of the deity whose emblem is a bull, and being engaged in sportive amusements, and playing at dice, said to the discus, "Kill this fierce creature, whose tresses are of plaited flame." Accordingly Sudarśana, the discus of Vishńu, immediately attacked the fiend, fearfully enwreathed with fire, and wearing tresses of plaited flame. Terrified at the might of Sudarśana, the creation of Maheśwara awaited not his attack, but fled with speed, pursued by him with equal velocity, until she reached Varánáśí, repelled by the superior might of the discus of Vishńu.

The army of Káśí, and the host of the demigods attendant upon Śiva, armed with all kinds of weapons, then sallied out to oppose the discus; but, skilled in the use of arms, he consumed the whole of the forces by his radiance, and then set fire to the city, in which the magic power of Śiva had concealed herself¹²⁵. Thus was Varánáśí burnt, with all its princes and their followers, its inhabitants, elephants, horses, and men, treasures and granaries, houses, palaces, and markets. The whole of a city, that was inaccessible to the gods, was thus wrapped in flames by the discus of Hari, and was totally destroyed. The discus then, with unmitigated wrath, and blazing fiercely, and far from satisfied with the accomplishment of so easy a task, returned to the hand of Vishńu¹²⁶.

Chapter XXXV

Śámba carries off the daughter of Duryodhana, but is taken prisoner. Balaráma comes to Hastinápur, and demands his liberation: it is refused: in his wrath he drags the city towards him, to throw it into the river. The Kuru chiefs give up Śámba and his wife.

MAITREYA.--I have a great desire to hear, excellent Brahman, some further account of the exploits of Balaráma. You have related to me his dragging the Yamuná, and other mighty deeds, but you can tell me, venerable sir, some other of his acts.

PARÁŚARA.--Attend, Maitreya, to the achievements performed by Ráma, who is the eternal, illimitable Śesha, the upholder of the earth. At the choice of a husband by the daughter of Duryodhana, the princess was carried off by the hero Śámba, the son of Jámbavatí. Being pursued by Duryodhana, Karńa, Bhíshma, Drońa, and other celebrated chiefs, who were incensed at his audacity, he was defeated, and taken prisoner. When the Yádavas heard of the occurrence, their wrath was kindled against Duryodhana and his associates, and they prepared to take up arms against them; but Baladeva, in accents interrupted by the effects of ebriety, forbade them, and said, "I will go alone to the sons of Kuru; they will liberate Śámba at my request." Accordingly he went to the elephant-styled city (Hastinápur), but took up his abode in a grove without the town, which he did not enter. When Duryodhana and the rest heard that he had arrived there, they sent him a cow, a present of fruits and flowers, and water. Bala received the offering in the customary form, and said to the Kauravas, "Ugrasena commands you to set Śámba at liberty." When Duryodhana, Karńa, Bhíshma, Drońa, and the others, heard this, they were very angry; and Báhlíka and other friends of the Kauravas, who looked upon the Yadu race as not entitled to regal dignity, said to the wielder of the club, "What is this, Balabhadra, that thou hast uttered? What Yádava shall give orders to the chiefs of the family of Kuru? If Ugrasena issues his mandates to the Kauravas, then we must take away the white umbrella that he has usurped, and which is fit only for kings. Depart therefore, Balaráma; you are entitled to our respect; but Śámba has been guilty of improper conduct, and we will not liberate him either at Ugrasena's commands or yours. The homage that is due to us, their superiors, by the Kukkura and Andhaka tribes, may not be paid by them; but who ever heard of a command issued by a servant to his master? Elevation to an equal seat has rendered you arrogant. We have committed a great mistake in neglecting, through our friendship for you, the policy (that teaches the danger of treating the abject with deference). Our sending you to-day a respectful present was an intimation of (personal) regard, which it was neither fit for our race to have proffered, nor for your's to have expected."

Having thus spoken, the Kuru chiefs, unanimously refusing to set the son of Hari at large, immediately returned into the city. Bala, rolling about with intoxication, and the wrath which their contemptuous language had excited, struck the ground furiously with his heel, so that it burst to pieces with a loud sound that reverberated through the regions of space. His eyes reddened with rage, and his brow was curved with frowns, as he exclaimed, "What arrogance is this, in such vile and pithless creatures! The sovereignty of the Kauravas, as well as our own, is the work of fate, whose decree it also is that they now disrespect or disobey the commands of Ugrasena. Indra may of right give his orders to the gods; and Ugrasena exercises equal authority with the lord of Śachí. Fie upon the pride that boasts a throne, the leavings of a hundred mortals! Is not he the sovereign of the earth, the wives of whose servants adorn themselves with the blossoms of the Párijáta tree? Ugrasena shall be the undisputed king of kings; for I will not return to his capital until I have rid the world wholly of the sons of Kuru. I will destroy Karńa, Duryodhana, Drońa, Bhíshma, Báhlíka, Duhsáśana, Bhúrisravas, Somadatta, Śalya, Bhíma, Arjuna, Yudhisht́hira, the twins, and all the other vile descendants of Kuru, with their horses, elephants, and chariots. I will rescue the hero Śámba from captivity, and carry him, along with his wife, to Dwáraká, where I shall again behold Ugrasena and the rest of my kin. Or, authorized by the king of the gods to remove the burdens of the earth, I will take this capital of the Kauravas, with all the sons of Kuru, and cast the city of the elephant into the Bhágírathí."

So saying, the wielder of the club, Baladeva, his eyes red with rage, plunged the blade of his ploughshare downwards, beneath the ramparts of the city, and drew them towards him. When the Kauravas beheld Hastinápura tottering, they were much alarmed, and called loudly on Ráma, saying, "Ráma, Ráma! hold, hold! suppress your wrath! have mercy upon us! Here is Śámba, and his wife also, delivered up to thee. Forgive our sins, committed in ignorance of thy wondrous power." Accordingly, issuing hurriedly from the city, the Kauravas delivered Śámba and his bride to the mighty Balaráma, who, bowing to Bhíshma, Drońa, and Kripa, who addressed him in conciliatory language, said, "I am satisfied;" and so desisted. The city bears the marks of the shock it received, even to the present day--such was the might of Ráma--proving both his strength and prowess. The Kauravas then offering homage to Śámba and to Bala, dismissed the former with his wife and a bridal portion¹²⁷.

Chapter XXXVI

The Asura Dwivida, in the form of an ape, destroyed by Balaráma.

HEAR also, Maitreya, another exploit performed by the mighty Balaráma. The great Asura, the foe of the friends of the gods, Naraka, had a friend of exceeding prowess in the monkey named Dwivida, who was animated by implacable hostility against the deities, and vowed to revenge on the whole of them the destruction of Naraka by Krishńa, at the instigation of the king of the celestials, by preventing sacrifices, and effecting the annihilation of the mortal sphere. Blinded by ignorance, he accordingly interrupted all religious rites, subverted all righteous observances, and occasioned the death of living beings: he set fire to the forests, to villages, and to towns: sometimes he overwhelmed cities and hamlets with falling rocks; or lifting up mountains in the waters, he cast them into the ocean: then taking his place amidst the deep, he agitated the waves, until the foaming sea rose above its confines, and swept away the villages and cities situated upon its shores. Dwivida also, who could assume what shape he would, enlarged his bulk to an immense size, and rolling and tumbling and trampling amidst the corn fields, he crushed and spoiled the harvests. The whole world, disordered by this iniquitous monkey, was deprived of sacred study and religious rites, and was greatly afflicted.

On one occasion Halá.yudha was drinking in the groves of Raivata, along with the illustrious Revatí and other beautiful females; and the distinguished Yadu, in whose praises songs were sung, and who was preeminent amidst graceful and sportive women, resembled Kuvera, the god of riches, in his palace. Whilst thus engaged, the monkey Dwivida came there, and stealing the ploughshare and the club of Baladeva, grinned at and mocked him, and laughed at the women, and threw over and broke the cups filled with wine. Balaráma, becoming angry at this, threatened the monkey; but the latter disregarded his menaces, and made a chattering noise: on which Bala, starting up, seized his club in wrath; and the monkey laid hold of a large rock, which he burled at the hero. Bala casting his club at it, as it neared him, broke it into a thousand fragments, which, together with the club, fell upon the ground. Beholding the club prostrate, the monkey sprang over it, and struck the Yádava violently on the breast with his paws. Bala replied with a blow of his fist upon the forehead of Dwivida, which felled him, vomiting blood, and lifeless, to the earth. The crest of the mountain on which he fell was splintered into a hundred pieces by the weight of his body, as if the thunderer had shivered it with his thunderbolt. The gods threw down a shower of flowers upon Ráma, and approached him, and praised him for the glorious feat he had performed. "Well has the world been freed," said they, "by thy prowess, O hero, of this vile ape, who was the ally of the enemy of the gods." Then they and their attendant spirits returned well pleased to heaven. Many such inimitable deeds were wrought by the illustrious Baladeva, the impersonation of Śesha, the supporter of the earth¹²⁸.

Chapter XXXVII

Destruction of the Yádavas. Śámba and others deceive and ridicule the Rishis. The former bears an iron pestle: it is broken, and thrown into the sea. The Yádavas go to Prabhása by desire of Krishńa: they quarrel and fight, and all perish. The great serpent Śesha issues from the mouth of Ráma. Krishńa is shot by a hunter, and again becomes one with universal spirit.

IN this manner did Krishńa, assisted by Baladeva, destroy demons and iniquitous monarchs, for the good of the earth; and along with Phálguna¹²⁹ also did he relieve earth of her load, by the death of innumerable hosts. Having thus lightened the burdens of the earth, and slain many unrighteous princes, he exterminated¹³⁰, by the pretext of an imprecation denounced by Brahmans, his own Yádava race. Then quitting Dwáraká, and relinquishing his mortal being, the self-born reentered, with all his emanations, his own sphere of Vishńu.

MAITREYA.--Tell me how Janárddana effected the destruction of his own race under the plea of Brahmanical imprecation, and in what manner he relinquished his mortal body¹³¹.

PARÁŚARA.--At the holy place Pińd́áraka¹³², Viswámitra, Kańwa, and the great sage Nárada, were observed by some boys of the Yadu tribe. Giddy with youth, and influenced by predestined results, they dressed and adorned Sumba, the son of Jámbavatí, as a damsel, and conducting her to the sages, they addressed them with the usual marks of reverence, and said, "What child will this female, the wife of Babhru, who is anxious to have a son, give birth to?" The sages, who were possessed of divine wisdom, were very angry to find themselves thus tricked by the boys, and said, "She will bring forth a club, that shall crush the whole of the Yádava race." The boys, thus spoken to by the sages, went and related all that had occurred to Ugrasena; and, as foretold, a club was produced from the belly of Śámba. Ugrasena had the club, which was of iron, ground to dust, and thrown into the sea; but the particles of dust there became rushes¹³³. There was one part of the iron club which was like the blade of a lance, and which the Andhakas could not break: this, when thrown into the sea, was swallowed by a fish; the fish was caught, the iron spike was extracted from its belly, and was taken by a hunter named Jará. The all-wise and glorious Madhusúdana did not think fit to counteract what had been predetermined by fate.

Then there came to Keśava, when he was private and alone, a messenger from the gods, who addressed him with reverence, and said, "I am sent to you, O lord, by the deities, and do thou hear what Indra, together with the Viśwas, Maruts, Ádityas, Sádhyas, and Rudras, respectfully represents. More than a hundred years have elapsed since thou, in favour to the gods, hast descended upon earth, for the purpose of relieving it of its load. The demons have been slain, and the burden of earth has been removed: now let the immortals once again behold their monarch in heaven. A period exceeding a century has passed: now, if it be thy pleasure, return to Swarga. This is the solicitation of the celestials. But should such not be thy will, then remain here as long as it may be desirable to thy dependants¹³⁴." To this Krishńa replied, "All that thou hast said I am well aware of. The destruction of the Yádavas by me has commenced. The burdens of the earth are not removed until the Yádavas are extirpated. I will effect this also in my descent, and quickly; for it shall come to pass in seven nights. When I have restored the land of Dwáraká to the ocean, and annihilated the race of Yadu, I will proceed to the mansions of the immortals. Apprise the gods, that, having abandoned my human body, and accompanied by Sankarshańa, I will then return to them. The tyrants that oppressed the earth, Jarásandha and the rest, have been killed; and a youth, even of the race of Yadu, is, no less than they, an incumbrance. When therefore I have taken away this great weight upon earth, I will return to protect the sphere of the celestials. Say this to them." The messenger of the gods, having received this reply, bowed, and took his heavenly course to the king of the gods.

The mighty Krishńa now beheld signs and portents both in earth and heaven, prognosticating, day and night, the ruin of Dwáraká¹³⁵. Shewing these to the Yádavas, he said, "See; behold these fearful phenomena: let us hasten to Prabhása, to avert these omens." When he had thus spoken to the eminent Yádava, the illustrious Uddhava saluted and said to him, "Tell me, O lord, what it is proper that I should do, for it seems to me that thou wilt destroy all this race: the signs that are manifest declare nothing less than the annihilation of the tribe." Then Krishńa replied to him, "Do you go by a celestial route, which my favour shall provide you, to the holy place Badarikáśrama, in the Gandhamádana mountain, the shrine of Naranáráyańa; and on that spot, sanctified by them, thou, by meditating on me, shalt obtain perfection through my favour. When the race of Yadu shall have perished, I shall proceed to heaven; and the ocean shall inundate Dwáraká, when I have quitted it." Accordingly Uddhava, thus instructed by Keśava, saluted him with veneration, and departed to the shrine of Naranáráyańa¹³⁶.

Then the Yádavas ascended their rapid cars, and drove to Prabhása¹³⁷, along with Krishńa, Ráma, and the rest of their chiefs¹³⁸. They bathed there, and, excited by Vásudeva, the Kukkuras and Andhakas indulged in liquor. As they drank, the destructive flame of dissension was kindled amongst them by mutual collision, and fed with the fuel of abuse. Infuriated by the divine influence, they fell upon one another with missile weapons, and when those were expended, they had recourse to the rushes growing nigh. The rushes in their hands became like thunderbolts, and they struck one another with them fatal blows. Pradyumna, Śámba, Kritavarman, Sátyaki, Aniruddha, Prithu, Viprithu, Cháruvarman, Cháruka, Akrúra, and many others, struck one another with the rushes, which had assumed the hardness of thunderbolts¹³⁹. Keśava interposed to prevent them, but they thought that he was taking part with each severally, and continued the conflict. Krishńa then enraged took up a handful of rushes to destroy them, and the rushes became a club of iron, and with this he slew many of the murderous Yádavas; whilst others, fighting fiercely, put an end to one another. The chariot of the holder of the discus, named Jaitra, was quickly carried off by the swift steeds, and swept away by the sea, in the sight of Dáruka the charioteer. The discus, the club, the bow, the quiver, the shell, and the sword of Keśava, having circumambulated their lord, flew along the path of the sun. In a short time there was not a single Yádava left alive, except the mighty Krishńa and Dáruka¹⁴⁰. Going towards Ráma, who was sitting at the root of a tree, they beheld a large serpent coming out of his mouth. Having issued from his mouth, the mighty snake proceeded towards the ocean, hymned by saints and by other great serpents. Bringing an offering of respect, Ocean came to meet him; and then the majestic being, adored by attendant snakes, entered into the waters of the deep. Beholding the departure of the spirit of Balabhadra, Keśava said to Dáruka, "All this is to be related by you to Vasudeva and Ugrasena. Go and inform them of the departure of Balabhadra, and the destruction of the Yádavas; also that I shall engage in religious meditation, and quit this body. Apprise Áhuka and all the inhabitants of Dwáraká¹⁴¹, that the sea will inundate the town: be ready therefore in expectation of the coming of Arjuna, and when he quits Dwáraka, no longer abide there, but go whithersoever that descendant of Kuru shall repair. Do you also go to the son of Kunti, and tell him, that it is my request that he will grant what protection he can to all my family. Then depart with Arjuna and all the people of Dwárávatí, and let Vajra be installed sovereign over the tribe of Yadu."

Dáruka, being thus instructed, prostrated himself again and again before Krishńa, and walked round him repeatedly, and then departed as he had been desired; and having conducted Arjuna to Dwárávatí, the intelligent servant of Krishńa established Vajra as king. The divine Govinda then, having concentrated in himself that supreme spirit which is one with Vásudeva, was identified with all beings¹⁴². Respecting the words of the Brahman, the imprecation of Durvásas¹⁴³, the illustrious Krishńa sat engaged in thought, resting his foot upon his knee. Then came there a hunter, named Jará¹⁴⁴, whose arrow was tipped with a blade made of the piece of iron of the club, which had not been reduced to powder; and beholding from a distance the foot of Krishńa, he mistook it for part of a deer, and shooting his arrow, lodged it in the sole¹⁴⁵. Approaching his mark, he saw the four-armed king, and, falling at his feet, repeatedly besought his forgiveness, exclaiming, "I have done this deed unwittingly, thinking I was aiming at a deer! Have pity upon me, who am consumed by my crime; for thou art able to consume me!" Bhagavat replied, "Fear not thou in the least. Go, hunter, through my favour, to heaven, the abode of the gods." As soon as he had thus spoken, a celestial car appeared, and the hunter, ascending it, forthwith proceeded to heaven. Then the illustrious Krishńa, having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable, and universal spirit, which is one with Vásudeva, abandoned his mortal body and the condition of the threefold qualities¹⁴⁶.

Chapter XXXVIII

Arjuna comes to Dwáraká, and burns the dead, and takes away the surviving inhabitants. Commencement of the Kali age. Shepherds and thieves attack Arjuna, and carry off the women and wealth. Arjuna regrets the loss of his prowess to Vyása; who consoles him, and tells him the story of Asht́ávakra's cursing the Apsarasas. Arjuna and his brothers place Paríkshit on the throne, and go to the forests. End of the fifth book.

ARJUNA having found the bodies of Krishńa and of Ráma, performed for them, and the rest of the slain, the obsequial rites. The eight queens of Krishńa, who have been named, with Rukminí at their head, embraced the body of Hari, and entered the funeral fire¹⁴⁷. Revatí also, embracing the corpse of Ráma, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devakí and Rohiní, committed themselves to the flames¹⁴⁸. The last ceremonies were performed for all these by Arjuna, who then made all the people leave the city, and took Vajra with him. The son of Kunti conducted the thousands of the wives of Krishńa, with Vajra, and all the people, from Dwáraká, with tenderness and care, and travelled slowly away. The Sudharman palace and the Párijáta tree, which had been brought to earth by Krishńa, both proceeded to heaven; and on the same day that Hari departed from the earth the powerful dark-bodied Kali age descended¹⁴⁹. The ocean rose, and submerged the whole of Dwáraká, except alone the dwelling of the deity of the race of Yadu. The sea has not yet been able to wash that temple away, and there Keśava constantly abides, even in the present day. Whoever visits that holy shrine, the place where Krishńa pursued his sports, is liberated from all his sins¹⁵⁰.

The son of Prithá, Arjuna, halted the people he had brought from Dwáraká in the Panchanada country¹⁵¹, in a rich and fertile spot; but the desires of the robbers (of the neighbourhood) were excited, when they observed so many widowed females, also such great riches, in the possession of Arjuna alone. Inflamed by their cupidity, they assembled the villainous Ábhiras¹⁵², and said to them, "Here is this Arjuna, immensely rich, and having numerous women, whose husbands have been slain, passing confidently amongst us; a disgrace to all brave men. His pride is raised by the death of Bhíshma, Drońa, Jayadratha, Karńa, and others, whom he has slain: he does not know the prowess of simple villagers. Up, up; take your long thick staves: this stupid fellow despises us. Why should we not lift up our arms?" So saying, they rushed, armed with cudgels and clods of earth, upon the people, who were without their lord. Arjuna encountered them, and said to them in derision, "Retire, wretches, ignorant of what is right, unless ye are desirous of dying." But they disregarded his menaces, and seized his treasures and his women, the wives of Viswaksena. Thereupon Arjuna began to brace his heavenly bow Gándíva, irresistible in battle; but it was in vain; for, in spite of all his efforts to tighten it, it continued flaccid: neither could he call to recollection the incantations of the superhuman weapons. Losing all patience, he launched, as best he might, his shafts upon the enemy; but those shot from Gándíva merely scratched the skin. The arrows given him by Agni to carry certain destruction now were themselves destroyed, and were fatal to Arjuna in his contest with herdsmen. He endeavoured to recall the might of Krishńa; animated by which, his numerous arrows had overthrown mighty kings; but he tried in vain, for now they were put aside by the peasants, or they flew at random, wide of their aim. His arrows being expended, he beat the banditti with the horn of his bow; but they only laughed at his blows: and the barbarians, in the sight of Arjuna, carried off all the women of the Vrishńi and Andhaka tribes, and went their way¹⁵³.

Then Jishńu was sorely distressed, and lamented bitterly, exclaiming, Alas! alas! I am deserted by my lord!" and he wept: and in that instant the bow and heavenly arms, his car and steeds, perished entirely, like a donation to an unlearned Brahman. "Resistless," said he, "are the decrees of fate, by whom feebleness has been inflicted upon me, deprived of my illustrious friend, and victory given to the base. These two arms are mine; mine, is this fist; this is my place; I am Arjuna: but without that righteous aid all these are pithless. The valour of Arjuna, the strength of Bhíma, was all his work; and without him I am overcome by peasants: it cannot be from any other cause." So saying, Arjuna went to the city of Mathurá, and there installed the Yádava prince, Vajra, as its king. There he beheld Vyása, who was living in a wood, and he approached the sage, and saluted him respectfully. The Muni surveyed him for some time, as he lay prostrate at his feet, and said to him, "How is it that I see you thus shorn of your lustre? Have you been guilty of illicit intercourse with women, or of the death of a Brahman? or have you suffered some grievous disappointment? that you are so dejected. Have your prayers for progeny, or other good gifts, proved fruitless? or have you indulged improper passions? that your lustre is so dim. Or are you one that devours the meal he has given to the Brahmans? Say, Arjuna, have you seized upon the substance of the poor? Has the wind of a winnowing basket lighted upon you? or has an evil eye gazed upon you, Arjuna? that you look thus miserable. Have you been touched by the water of a finger-nail? or has the water of a water-jar sprinkled you? or, what is most probably the case, have you been beaten by your inferiors in battle?"

Arjuna, having sighed deeply, related to Vyása all the circumstances of his discomfiture, and continued; "Hari, who was our strength, our might, our heroism, our prowess, our prosperity, our brightness, has left us, and departed. Deprived of him, our friend, illustrious, and ever kindly speaking, we have become as feeble as if made of straw. Purushottama, who was the living vigour of my weapons, my arrows and my bow, is gone. As long as we looked upon him, fortune, fame, wealth, dignity never abandoned us: but Govinda is gone from amongst us. That Krishńa has quitted earth, through whose power Bhíshma, Drońa, the king of Anga, Duryodhana, and the rest, were consumed. Not I alone, but Earth, has grown old, miserable, and lustreless, in the absence of the holder of the discus. Krishńa, through devotion to whom Bhíshma and other mighty men perished like moths in the flame of my valour, is gone; and I am now overcome by cowherds. The bow Gándíva, that was famed throughout the three worlds, has been foiled, since he has departed, by the sticks of peasants: the myriads of women over whom I was lord have been carried off from me by thieves, armed but with cudgels: the whole household of Krishńa, O Krishńa¹⁵⁴, has been forcibly carried away by peasants, who with their staves have put my strength to shame. That I am shorn of my lustre I do not marvel: it is wonderful that I live. Surely, grandsire, I alone am so shameless as to survive the stain of indignity inflicted by the vile."

Vyása replied to Arjuna, and said, "Think no more, my son, of your disgrace: it does not become you to grieve. Know that time subjects all beings to similar vicissitude. Time effects the production and dissolution of all creatures. All that exists is founded on time. Know this, Arjuna, and retain your fortitude. Rivers, seas, mountains, the whole earth, gods, men, animals, trees, insects, are all created, and all will be destroyed, by time. Knowing that all that is, is the effect of time, be tranquillized. These mighty works of Krishńa, whatever they have been, have been performed to relieve earth of its burdens: for this he has come down. Earth, oppressed by her load, has had recourse to the assembly of the immortals; and Janárddana, who is one with time, has descended on that account. This object has been now accomplished: all the kings of the earth are slain; the race of Vrishńi and Andhaka is destroyed: no more remained for him to accomplish. Therefore has the lord departed whither he pleased, his ends being all fulfilled. At the period of creation the god of gods creates; in that of duration he preserves; and at the end of all he is mighty to annihilate. Now all is done. Therefore, Arjuna, be not afflicted by thy defeat: the prowess of mortals is the gift of time. Bhíshma, Karńa, and other kings, have been slain by thee alone; this was the work of time: and why, therefore, should not thy discomfiture, by those less than thou art, occur? In like manner as through thy devotion to Vishńu these were overthrown by thee, so at last has thy defeat by miserable thieves been wrought by time. That divinity, assuming various bodies, preserves the world; and in the end the lord of creatures destroys it. In the birth of thy fortunes Janárddana was thy friend; in their decline, thy enemies have been favoured by Keśava. Who would have believed that thou shouldst slay all the descendants of Kuru, and kindred of Gangá? Who would have believed that peasants should triumph over thee? Be assured, son of Pritha, that it is but the sport of the universal Hari that the Kauravas have been destroyed by thee, and that thou hast been defeated by herdsmen. With respect to the women whom thou lamentest, and who have been carried off by the thieves, hear from me an ancient story, which will explain why this has happened.

"In former times a Brahman, named Asht́ávakra¹⁵⁵, was pursuing his religious penances, standing in water, and meditating on the eternal spirit, for many years. In consequence of the overthrow of the Asuras, there was a great festival on the summit of Meru: on their way to which, Rambhá, Tilottamá, and hundreds and thousands of beautiful nymphs, saw the ascetic Asht́ávakra, and they praised and hymned him for his devotions. They bowed down before him, and eulogized him, as he was immersed up to his throat in water, his hair twisted in a braid. So they sang in honour of him whatever they thought would be most agreeable to that most eminent of Brahmans. Asht́ávakra at last said to them, 'I am well pleased with you, illustrious damsels; whatever you wish for, ask of me, and I will give it you, however difficult it may be of attainment.' Then all those nymphs, Rambhá, Tilottamá, and others, recorded in the Vedas, replied, 'It is enough for us that thou art pleased; what need we aught else, venerable Brahman?' But some amongst them said, 'If, exalted sir, you are indeed pleased with us, then grant us a husband, the best of men, and sovereign of the Brahmans.' 'So be it,' replied Asht́ávakra, and thereupon came up from the waters. When the nymphs beheld him coming out of the water, and saw that he was very ugly, and crooked in eight places, they could not restrain their merriment, but laughed aloud. The Muni was very angry, and cursed them, and said, 'Since you have been so impertinent as to laugh at my deformity, I denounce upon you this imprecation: through the grace I have shewn unto you, you shall obtain the first of males for your husband; but in consequence of my curse, you shall afterwards fall into the hands of thieves.' When the nymphs heard this uttered by the Muni, they endeavoured to appease him; and they so far succeeded, that he announced to them they should finally return to the sphere of the gods. It is in consequence, then, of the curse of the Muni Asht́ávakra that these females, who were at first the wives of Keśava, have now fallen into the hands of the barbarians; and there is no occasion, Arjuna, for you to regret it in the least. All this destruction has been effected by the lord of all; and your end is also nigh at hand, since he has withdrawn from you strength, splendour, valour, and preeminence. Death is the doom of every one who is born: fall is the end of exaltation: union terminates in separation: and growth tends but to decay. Knowing all this, wise men are susceptible of neither grief nor joy; and those who learn their ways are even as they are (equally free from pleasure or pain). Do you therefore, most excellent prince, understand this truth, and, along with your brothers, relinquish every thing, and repair to the holy forest. Go now, and say from me to Yudhisht́hira, that he to-morrow, with his brethren, tread the path of heroes."

Thus instructed by Vyása, Arjuna went and related to the other sons of Pritha all that be had seen, had experienced, and had heard. When he had communicated to them the message of Vyása, the sons of Páńd́u placed Paríkshit on the throne, and went to the forest.

I have thus narrated to you, Maitreya, in detail, the actions of Vásudeva, when he was born in the race of Yadu.

Footnotes

1. The whole of this book is dedicated to the biography of Krishńa. Many of the Puráńas omit this subject altogether, or only allude to it occasionally. In others it is equally prominent. The Bráhma P. gives the story exactly in the same words as our text: which has the best right to them may be questioned; but, as it is usually met with, the Bráhma P. is a very heterogeneous compilation. The Hari Vanśa has a narrative more detailed than that of the text, with additions and embellishments of its own. The Brahma Vaivartta throughout celebrates the acts of Krishńa; and one portion of it, the Krishńa Janma Khańd́a, especially describes his boyhood and youth. The incidents are the same in general as those in the text, but they are lost amidst interminable descriptions of Krishńa's sports with the Gopís and with his mistress Rádhá, a person not noticed elsewhere; the whole is in a style indicative of a modern origin. The Agni P. and Padma P. (Uttara Khańd́a) have accounts of Krishńa, but they are mere summaries, compiled evidently from other works. The principal authority for the adventures of Krishńa is the Bhágavata, the tenth book of which is exclusively devoted to him. It is this work which has, no doubt, mainly extended the worship of Krishńa, as its popularity is evinced by its having been translated into all the spoken languages of India professing to have a literature. The Prem-sagar, its Hindi version, is well known; but there are also translations in Mahratta, Telugu, Tamil, &c. It does not seem likely, however, that the Vishńu P. has copied the Bhágavata; for although. its greater conciseness may sometimes look like abridgment, yet the descriptions are generally of a more simple and antiquated character. Here, as usual, the Mahábhárata is no doubt the earliest extant authority; but it is not the earliest, for whilst it omits to narrate most of his personal adventures unconnected with his alliance with the Páńd́avas, it often alludes to them, and names repeatedly his capital, his wives, and his progeny. It also devotes a section, the Mauśala P., to the destruction of the Yádavas. The story of Krishńa the prince and hero must have been complete when the Mahábhárata was compiled. It is doubtful, however, if Krishńa the boy, and his adventures at Vrindávan, were not subsequent inventions. There are no allusions to them in the poem, of an unsuspicious nature. The only ones that I have met with are contained in a speech by Śiśupála, Sabhá P., vol. I. p. 360, in which he reviles Krishńa; but they may easily have been interpolated. There may be others scattered through the poem, but I have not observed them.

2. The notices of Krishńa's origin and character in various passages of the Mahábhárata are by no means consistent, and indicate different dates at least. In an address to him by Arjuna, Vana P., vol. I. p. 436, he is said to have passed thousands of years in various holy places, engaged in arduous penances. He is frequently identified with the Rishi Náráyańa, or he and Arjuna are said to be Nara and Náráyańa. In the Dána-dharma he is represented as a worshipper of Śiva, and propitiating him and his wife Umá, and receiving as boons from them wives and children. As a warrior and prince he is always on the scene; but he is repeatedly called an Anśa, or portion of Vishńu; whilst in a great number of places he is identified with Vishńu or Náráyańa, and is consequently 'all things.' This latter is his character, of course, amongst the Vaishńavas, agreeably to the text of the Bhágavata: 'Krishńa is the lord (Vishńu) himself.'

3. This is a still farther diminution of Krishńa's dignity; he is not even a part, but 'a part of a part,' Anśánśávatára: but this, the commentator maintains, is to be understood only of his form or condition as man, not of his power, as it suffered no diminution, either in its primary or secondary state, as light by suffusion suffers no decrease; and a verse of the Veda is cited to this effect: 'Though that which is full be taken from what is full, yet the remainder is undiminished;' 'Krishńa is nevertheless the very supreme Brahma, though it be a mystery how the supreme should assume the form of a man.' So the Bhágavata in one passage predicts that the Para-purusha, Purushottama or Vishńu, will be born visibly in the dwelling of Vasudeva.

4. The Bhágavata tells the circumstance as in the text. The Hari Vanśa makes Nárada apprise Kansa of his danger. Nárada's interposition is not mentioned until afterwards by our authority. Devakí is the cousin of Kansa: see p. 436.

5. Agni, or fire, refines gold, burns away the dross, according to the commentator. The sun is the lord of the rays of light; or, as the cause of rain and vegetation, the lord of cattle. The phrase is, ###.

6. According to the Váyu, Kálanemi or Kayabadha was a son of Virochana, the grandson of Hirańyakaśipu: his death is described in the Hari Vanśa.

7. These appear subsequently in the narration, and are destroyed by Krishńa.

8. Anámnáya; not the immediate object of the Vedas, which is devotion, not abstraction; ritual or worship, not knowledge.

9. The two kinds of knowledge are termed Pará, 'supreme,' and Apará, 'other' or 'subordinate;' the first is knowledge of Para Brahma, of spirit abstractedly considered, perfect knowledge derived from abstraction; the second is knowledge of Śabda Brahma, of spirit as described and taught in the Vedas, or their supplementary branches. The identity of the supreme with both descriptions of holy knowledge pervades the whole of the address.

10. Para Brahma and Śabda Brahma: see the preceding note.

11. The doctrine alluded to may be either intended generally, or in the several instances, the discussion of the spiritual soul and living soul, of body subtile and sensible, and of matter endowed with qualities, reference may be purposed to the Vedánta, Yoga, and Sánkhya systems.

12. That is, as the Śabda Brahma, the supreme is identical with philosophical doctrines, being the object, the instigator, and the result.

13. This is taken from the Vedas, the original of which is quoted and translated by Sir Win. Jones: see his Works, XIII. 368. The passage is thus cited by the commentator on our text: 'Without hand or foot he runs, he grasps; without eyes he sees; and without ears he hears: he knoweth all that may be known, and no one knoweth him. Him they call the first great spirit.'

14. Varenya rúpa, explained by Paramánanda múrtti; he whose form or impersonation is supreme felicity.

15. Literally 'navel of all.' The passage is also read 'Thou art all and the first;' the cause or creator.

16. Or the passage is understood, 'Thou art one subsequently to Prakriti;' that is, thou art Brahmá, the active will of the supreme, creating forms from rudimental matter.

17. As the three fires enjoined by the Vedas, and the fire metaphorically of devotion; or lightnings, solar heat, fire generated artificially, and the fire of digestion or animal fire; or Vishńu in that character bestows beauty, vigour, power, and wealth.

18. Príta: one copy has Śánta, 'calm,' 'undisturbed.'

19. Beyond the separate layers or envelopes of elementary substances (see p. 19); or, according to the Vedánta notions, uninvested by those grosser sheaths or coverings, derived from food and the like, by which subtile body is enclosed.

20. Mahávibhúti sansthána. Vibhúti is explained by Prapancha, sensible, material, or elementary substance, constituting body.

21. The passage is somewhat obscurely expressed, and is differently interpreted; it is, 'Not from no cause, nor from cause, nor from cause and no cause.' The term 'no cause' may, the commentator says, designate fixed prescribed duties, the Nityakarma; 'cause' may signify occasional sacrifices, the Kámya-karma: neither of these can form any necessity for Vishńu's descent, as they might of a mere mortal's being born on the earth: or Kárańa is explained to mean 'obtaining pleasure,' from Ka and Árańa, 'obtaining;' obtaining happiness, or the cause of it, piety, virtue; and with the negative, Akárańa, the reverse, pain, the consequence of wickedness. The purport is clear enough; it is merely meant to state that Vishńu is not subject to the necessity which is the cause of human birth.

22. The term Pradhána, which is repeated in this passage, is explained in the second place to mean Pumán, 'soul' or 'spirit.'

23. The same account of the origin of Krishńa is given in the Mahábhárata, Ádi P., vol. I. p. 266. The white hair is impersonated as Balaráma; the black, as Krishńa. The commentator on our text maintains that this is not to be literally understood: 'Vishńu did not intend that the two hairs should become incarnate, but he meant to signify, that, should he send them, they would be more than sufficient to destroy Kansa and his demons: or the birth of Ráma and Krishńa was a double illusion, typified by the two hairs.' This seems to be a refinement upon an older and somewhat undignified account of the origin of Krishńa and his brother. The commentator on the Mahábhárata argues that they are to be understood merely as the media by which Devakí and Rohíní conceived.

24. Yoganidrá is the sleep of devotion or abstraction, the active principle of illusion, personified, and also termed Máyá and Mahamáyá, also Avidyá or ignorance. In the Durgá Máhátmya of the Márkańd́eya Puráńa a she appears as Deví or Durgá, the Śakti or bride of Śiva; but in our text as Vaishńavi, or the Śakti of Vishńu.

25. Allusion is here made to the exploits of Durgá, as celebrated especially in the Durgá Máhátmya; and it must be posterior to the date of that or some similar composition. The passage may be an interpolation, as the Márkańd́eya P. in general has the appearance of being a more recent compilation than the Vishńu.

26. This refers to the Pít́ha sthánas, 'fifty-one places,' where, according to the Tantras, the limbs of Śatí fell, when scattered by her husband Śiva, as he bore her dead body about, and tore it to pieces, after she had put an end to her existence at Daksha's sacrifice. This part of the legend seems to be an addition to the original fable made by the Tantras, as it is not in the Puráńas (see the story of Daksha's sacrifice). It bears some analogy to the Egyptian fable of Isis and Osiris. At the Pít́ha sthánas, however, of Jwálámukhí, Vindhyavásiní, Kálíghát, and others, temples are erected to the different forms of Deví or Śatí, not to the phallic emblem of Mahádeva, which, if present, is there as an accessory and embellishment, not as a principal, and the chief object of worship is a figure of the goddess; a circumstance in which there is an essential difference between the temples of Durgá and shrines of Osiris.

27. It is mentioned in the preceding chapter that they were all put to death, in which the Hari Vanśa concurs. The Bhágavata makes Kansa spare them, and restore them to their parents, as he had nothing to apprehend from their existence.

28. The Bhágavata more consistently makes Vasudeva find Nanda and the rest fast asleep in their houses, and subsequently describes their bringing tribute or tax (kara) to Kansa.

29. Chief of the tribe of Bhoja, a branch of the Yádavas: see p. 424.

30. Jarásandha, prince of Magadhá, was the father-in-law of Kansa.

31. It is literally 'went to the cart' or 'waggon;' as if Nanda and his family dwelt in such a vehicle, as the Scythians are said to have done. The commentator explains Śakat́a 'the place of loosing or unharnessing the waggon.' In the Bhágavata, Vasudeva does not quit Mathurá, but goes to the halting ground of Nanda, who has come to that city to pay his taxes: explained by the comment.

32. In the Hari Vanśa this female fiend is described as coming in the shape of a bird.

33. The Rakshá, the preserver, or preservative against charms, is a piece of thread or silk, or some more costly material, bound round the wrist or arm, with an appropriate prayer such as that in the text. Besides its application to children, to avert the effects of evil eyes, or to protect them against Dains or witches, there is one day in the year, the Rákhí Purnimá, or full moon in the month of Śravan (July--August), when it is bound upon the wrists of adults by friendly or kindred Brahmans, with a short prayer or benediction. The Rákhí is also sent sometimes by persons of distinction, and especially by females, to members of a different family, or even race and nation, to intimate a sort of brotherly or sisterly adoption. Tod's Rajasthan, I. 312.

34. The Bhágavata describes Garga's interview with Nanda, and the inducements of the latter to keep the former's celebration of the Sanskáras, or initiatory rites of the two boys, secret from the Gopas. Garga there describes himself as the Purdhit, or family priest, of the Yádavas.

35. The Ulúkhala, or mortar is a large wooden bowl on a solid stand of timber, both cut out of one piece; the pestle is also of wood; and they are used chiefly for bruising or threshing unwinnowed corn, and separating the chaff from the grain. As important agents in household economy, they are regarded as sacred, and even hymned in the Vedas.

36. Our text, and that of the Hari Vanśa, take no notice of the legend of Nalakuvera and Mańigríva, sons of Kuvera, who, according to the Bhágavata, had been metamorphosed, through a curse of Nárada, into these two trees, and for whose liberation this feat of Krishńa was intended.

37. The Hari Vanśa, not satisfied with the prodigies which had alarmed the cowherds, adds another, not found, it is believed, any where else. The emigration, according to that work, originates, not with the Gopas, but the two boys, who wish to go to Vrindávana, and in order to compel the removal, Krishńa converts the hairs of his body into hundreds of wolves, who so harass and alarm the inhabitants of Vraja, that they determine to abandon their homes.

38. The Káka-paksha, or crow's wing, implies the hair left on each side of the head, the top being shaved.

39. The commentator says this means nothing more than that the waters of the pool were hot. I do not know if hot springs have been found in the bed or on the borders of the Jumna: the hot well of Sita-kund, near Mongir, is not far from the Ganges.

40. Slapping the upper part of one arm with the hand of the other is a common act of defiance amongst Indian athletæ.

41. The expressions are ### and ### and Rechaka and Dańd́apáta, which are said to be different dispositions of the feet in dancing; variations of the bhrama or pirouette; the latter is the a-plomb or descent. It is also read Dańd́apáda-nipáta, the falling of the feet, like that of a club.

42. Bháva-pushpas: there are said to be eight such flowers, clemency, self-restraint, tenderness, patience, resignation, devotion, meditation, and truth.

43. Both in the Vedas and in the institutes of law; where it is enjoined that every one shall discharge the duties of his caste and condition, and any deviation from them merits punishment; as by the texts 'In following prohibited observances, a person is punishable' and 'Who does acts unsuited to his natural disposition, incurs guilt.'

44. This exploit is related in the Bhágavata, Hari Vanśa, and other Vaishńava Puráńas, much in the same strain, but not always in the same place: it more commonly precedes the legend of the discomfiture of Kálíya.

45. Jumping with both feet at once, as deer bound, two boys together: the one that holds out longest, or comes to a given point first, is the victor, and the vanquished is then bound to carry him to the goal, if not already attained, and back again to the starting-post, on his shoulders. The Bhágavata does not specify the game, but mentions that the vanquished carry the victors on their backs.

46. This passage is read and explained differently in different copies. In some it is, ###. And this is explained, 'The water of the ocean, devoured by the fire called Vád́ava, becoming condensed, or in the form of dew or snow, is seized by the wind called Kastaka, from which the Vád́ava fire has departed, consisting of a pipe of the solar rays, and being placed in the air, lies or is on the Himáchala,' &c. This is rather an awkward and confused representation of the notion, and the other reading is somewhat preferable: it consists simply in substituting ### for ### that is, according to the commentary, 'The water devoured by the fire is thrown by the wind Ka, made of a solar ray &c., on the Himáchala, where it assumes the form of snow;' and so on. However disfigured by inaccurate views of some of the instruments in operation, the physiology is in the main very correct, and indicates accurate observation of natural phenomena. The waters of the ocean, converted into vapour by solar heat, are raised by the same influence into the air, and thence borne by the winds to the summits of lofty mountain ranges, where they are arrested by a diminished temperature, descend in the form of snow, and again supply the streams that perpetually restore to the sea the treasures of which it is as perpetually plundered.

47. According to the Hari Vanśa the gods themselves praised this proof of Ráma's strength (bala), and hence he derived the name of Balaráma.

48. A set of very poor quibbles upon the terms of the Práńáyáma: or, Púrańa, drawing in the breath through one nostril; literally, 'filling:' Kumbhaka, closing the nostrils, and suppressing the breath; keeping it stationary or confined, as it were in a Kumbha, or waterpot: and Rechaka, opening the other nostril, and emitting the breath; literally, 'purging' or 'depletion.' The waters of the reservoirs, replenished in the beginning of the autumnal season by the previous rains, remain for a while full, until they are drawn off for irrigation, or reduced by evaporation: thus representing the three operations of Púrańa, Kumbhaka, and Rechaka.

49. No public worship is offered to Indra at present; and the only festival in the Hindu kalendar, the Śakradhwajotthána, the erection of a flag in honour of Śakra or Indra, should be held on the twelfth or thirteenth of Bhádra, which is in the very middle of the rainy season; according to the Tithi Tatwa, following the authority of the Káliká and Bhavishyottara Puráńas. The Śakradhwajotthána is also a rite to be performed by kings and princes. It may be doubted, therefore, if the text intends any particular or appointed celebration.

50. Or, Ánvíkshikí, the science of inquiring by reasoning, Tarka, or logic: Trayí, the three Vedas collectively, or the doctrines they teach: Várttá, rendered 'practical,' is the knowledge of the means of acquiring subsistence: the fourth is Dańd́aníti, the science of government, both domestic and foreign.

51. These nomadic habits are entirely lost sight of in the parallel passages of those Puráńas in which the juvenile life of Krishńa is narrated. The text of the Hari Vanśa is in most of the other verses precisely the same as that of the Vishńu P., putting however into the mouth of Krishńa a long additional eulogium on the season of autumn.

52. The Hari Vanśa says, 'an illusory Krishńa, having become the mountain, ate the flesh that was offered.' Of course the 'personified' mountain is intended, as appears from several of the ensuing passages; as for instance, he says presently, 'I am satisfied; and then in his divine form he smiled.' The Hari Vanśa affords here, as in so many other places, proofs of its Dakhini origin. It is very copious upon the homage paid to the cattle, and their decoration with garlands and plumes of peacocks' feathers, of which our text takes no notice. But in the south of India there is a very popular festival, that of the Punjal, scarcely known in the north, when cattle are decorated and worshipped; a celebration which has no doubt suggested to the compiler of the Hari Vanśa the details which he describes.

53. It seems not unlikely that this legend has some reference to the caves or cavern temples in various parts of India. A remarkable representation of it occurs upon the sculptured rocks of Mahabalipur. It is related much to the same purport in the Bhágavata, &c. Śiśupála, ridiculing the exploit, asserts that Govarddhana was nothing more than an ant hill.

54. Gobhischa chodita; that is, 'delegated,' says the commentator, 'by the cow of plenty, Kámadhenu, and other celestial kine, inhabitants of Goloka, the heaven of cows:' but this is evidently unauthorized by the text, as celestial cattle could not be grateful for preservation upon earth; and the notion of Goloka, a heaven of cows and Krishńa, is a modern piece of mysticism, drawn from such sectarial works as the Brahma Vaivartta P. and Hari Vanśa.

55. The purport of Indra's speech is to explain the meaning of two of Krishńa's names, Upendra and Govinda. The commentators on the Amara Kosha agree in explaining the first, the younger brother of Indra, ### conformably to the synonyme that immediately follows in the text of Amara, Indrávaraja; a name that occurs also in the Mahábhárata: Krishńa, as the son of Devakí, who is an incarnation of Adití, being born of the latter subsequently to Indra. Govinda is he who knows, finds, or tends cattle; Gám vindati. The Pauráńik etymology makes the latter the Indra (### quasi ###) of cows; and in this capacity he may well be considered as a minor or inferior Indra, such being the proper sense of the term Upendra (Upa in composition); as, Upa-puráńa, 'a minor Puráńa,' &c. The proper import of the word Upendra has, however, been anxiously distorted by the sectarian followers of Krishńa. Thus the commentator on our text asserts that Upa is here synonymous with Upari, and that Upendratwa, 'the station of Upendra,' means 'rule in the heaven of heavens, Goloka;' a new creation of this sect, above Satya-loka, which, in the uncorrupt Pauráńik system, is the highest of the seven Lokas: see p. 213. So the Hari Vanśa makes Indra say, 'As thou, Krishńa, art appointed, by the cows, Indra superior to me, therefore the deities in heaven shall call thee Upendra.' The Bhágavata does not introduce the name, though it no doubt alludes to it in making the divine cow Surabhi, who is said to have come from Goloka with Indra, address Krishńa, and say, 'We, instructed by Brahmá, will crown you as our Indra.' Accordingly Krishńa has the water of the Ganges thrown over him by the elephant of Indra, and Indra, the gods, and sages praise him, and salute him by the appellation of Govinda. The Hari Vanśa assigns this to Indra alone, who says, 'I am only the Indra of the gods; thou hast attained the rank of Indra of the kine, and they shall for ever celebrate thee on earth as Govinda.' All this is very different from the sober account of our text, and is undoubtedly of comparatively recent origin.

56. The Rása dance is danced by men and women, holding each other's hands, and going round in a circle, singing the airs to which they dance. According to Bharata, the airs are various both in melody and time, and the number of persons should not exceed sixty-four.

57. The soles of the feet of a deity are usually marked by a variety of emblematical figures: this is carried to the greatest extravagance by the Buddhists, the marks on the feet of Gautama being 130: see Trans. R. As. Soc. III. 70. It is a decoration very moderately employed by the Hindus.

58. This is a rather inexplicit statement, but the comment makes it clear. Krishńa, it is said, in order to form the circle, takes each damsel by the hand, and leads her to her place: there he quits her; but the effect of the contact is such, that it deprives her of the power of perception, and she contentedly takes the hand of her female neighbour, thinking it to be Krishńa's. The Bhágavata is bolder, and asserts that Krishńa multiplied himself, and actually stood between each two damsels: 'The Rása dance, formed of a circle graced by the Gopís, was then led off by the lord of magic, Krishńa having placed himself in the midst of every two of the nymphs.' The Hari Vanśa intimates the same, though not very fully: 'Then all the nymphs of the cowherds, placing themselves in couples in a row, engaged in pleasant diversion, singing the deeds of Krishńa.' The Pankti, or row, is said by the commentator to mean here, the Mańd́ala, or ring; and the couples' to imply that Krishńa was between every two. He quotes a verse to this effect from some other Vaishńava work: 'Between each two damsels was Mádhava, and between each two Mádhavas was a nymph; and the son of Devakí played on the flute:' for, in fact, Krishńa is not only dancing with each, but also by himself in the centre; for this the commentator on the Hari Vanśa cites a passage from the Vedas: ###. Literally, 'The many-formed (being) assumes (various) bodies. One form stood apart, occupying triple observance.' Now if the verse be genuine, it probably refers to something that has little to do with Krishńa; but it is explained to apply to the Rása; the form of Krishńa being supposed to be meant, as wholly distinct from the Gopís, and yet being beheld by every one of them, on each side and in front of her. In the meditation upon Krishńa, which is enjoined in the Brahma Vaivartta, he is to be contemplated in the centre of the Rása Mańd́ala, in association with his favourite Rádhá; but the Mańd́ala described in that work is not a ring of dancers, but a circle of definite space at Vrindávana, within which Krishńa, Rádhá, and the Gopís divert themselves, not very decorously. This work has probably given the tone to the style in which the annual festival, the Rása Yátrá, is celebrated in various parts of India, in the month of Kártika, upon the sun's entrance into Libra, by nocturnal dances, and representations of the sports of Krishńa. A circular dance of men and women, however, does not form any prominent feature at these entertainments, and it may be doubted if it is ever performed. Some of the earliest labourers in the field of Hindu mythology have thought this circular dance to typify the dance of the planets round the sun (Maurice, Ancient History of Hindus, I. 108. II. 356); but there is no particular number assigned to the performers by any of the Hindu authorities, beyond its limitation to sixty-four. At the Rása Mandala of the Brahma Vaivartta, Rádhá is accompanied by thirty-six of her most particular friends amongst the Gopís, but they are each attended by thousands of inferior personages, and none of the crowd are left without male multiples of Krishńa. The only mysticism hinted at in that Puráńa, is, that these are all one with Krishńa: the varied vital conditions of one spirit being represented by the Gopís and the illusory manifestations of Krishńa: he himself being supreme unmodified soul.

59. This exploit is related a little more in detail in the Bhágavata and Hari Vanśa.

60. Dánapati: the epithet refers to Akrúra's possession of the Syamantaka gem (see p. 433); although, as here used by Kansa, it is an anachronism, the gem not becoming his until after Krishńa's maturity.

61. Dhanurmaha: the same phrase occurs in the different authorities. In its ordinary acceptation it would imply any military festival. There is one of great celebrity, which, in the south of India, closes the Dasahará, or festival of Durgá, when military exercises are performed, and a field is ravaged, as typical of the opening of a campaign. Worship is paid to military implements. The proper day for this is the Vijaya daśamí, or tenth of the light half of Áświn, falling about the end of September or beginning of October. Trans. Bombay Soc. III. 73; also Amara Kosha, under the word ### (Lohábhisára). Both our text and that of the Bhágavata, however, intimate the celebration of the feast in question on the fourteenth day of the fortnight (in what month is not specified), and an occasional 'passage of arms,' therefore is all that is intended. The fourteenth day of the light lunation of any month is commonly held appropriate for a holiday, or religious rite. It will be seen in the sequel, that the leading feature of the ceremonial was intended to have been a trial of archery, spoiled by Krishńa's breaking the bow that was to have been used on the occasion.

62. As Vírabhadra did to Púshá or Púshan, a form of Súrya, at the sacrifice of Daksha: see p. 67. n. 6.

63. Or Keśi and va, 'who kills,' from vadh or badh, 'to kill:' but this is a Pauráńik etymology, and less satisfactory than the usual grammatical one of Keśa, 'hair,' and 'va' possessive affix: Krishńa corresponding in this respect to the Apollo Crinitus. It is also derived from the legend of his origin from 'a hair' (see p. 497. n. 23): and again, Keśa is said to purport 'radiance' or 'rays,' whether of the sun or moon or fire; all which are the light of Krishńa: whence he is called Keśava, 'the rayed' or 'radiant.' Mahábhárata, Moksha Dharma.

64. The legend is told by all the other narrators of Krishńa's juvenile exploits.

65. The commentator explains this to mean Hayagríva, or Vishńu with the neck and head of a horse; who, it is said in the second book of the Bhágavata, appeared at the end of a great sacrifice performed by Brahmá, and breathed from his nostrils the texts of the Vedas. The fourth Avatára is always elsewhere said to be the Vámana, or dwarf.

66. In the Bhágavata, Hari Vanśa, &c. several adventures of Krishńa, during his residence at Vraja, are recorded, of which our text makes no mention. Of these, the two most popular are Krishńa's taking away the clothes of the Gopís whilst bathing, and his liberating the Gopas from the mouth of Aghásura, disguised as a vast serpent, into which they had entered, thinking it a cavern in a mountain. The omission of these two legends, or of any of the rest, is not much to be regretted.

67. The noonday prayer, or Sandhya.

68. By his Dhyána, or force of meditation, in which it is attempted to bring before the mind's eye some definite form of the object of adoration. In this case Akrúra is compelled to see a form he did not anticipate. The Hari Vanśa very clumsily sets him to meditate upon the serpent Śesha, which spoils the story, intended as that is to exhibit the identity of Balaráma and Krishńa with the supreme.

69. Balaráma was thus visible in his real character of Śesha, the chief of serpents, the couch of Vishńu, and supporter of the world.

70. Or rather, he beheld Ghanaśyáma, an appellation of Krishńa, who is so called from being as black (śyama) as a cloud (ghana).

71. Tad, 'that;' all that is, or that can be conceived.

72. Akrúra's piety is here prophetic; the son and grandson of Krishńa (see p. 440) are not yet born: but this is the Vaishńava style of addressing Krishńa or Vishńu, as identical with four Vyúhas, 'arrangements' or 'dispositions,' Krishńa, Balaráma, Pradyumna, and Aniruddha. See As. Res. XVI. 35. In this, as in several other places, the Vishńu P. differs from some of the other narratives of Krishńa, by the length and character of the prayers addressed to Vishńu. The Hari Vanśa, for instance, here has no prayer or panegyric at all: the Bhágavata inserts one.

73. These incidents are told, with some unimportant differences, in the other accounts of Krishńa's youth.

74. They had their bodies smeared in the style called Bhaktichheda; that is, with the separating or distinguishing (chheda) marks of Vaishńava devotion (bhakti): certain streaks on the forehead, nose, cheeks, breast, and arms, which denote a follower of Vishńu. See As. Res. XVI. 33.

75. The story is similarly told in the Bhágavata, &c.

76. The bending or breaking of a bow is a favourite incident in Hindu heroic poetry, borrowed, no doubt, from the Rámáyańa, where, however, it has an object; here it is quite gratuitous.

77. The Bhágavata enters into even fewer particulars than our text of the place set apart for the games. The Hari Vanśa gives a much more detailed description, which is in some respects curious. The want of any technical glossary, and the general manner in which technical terms are explained in the ordinary dictionaries, render it difficult to understand exactly what is intended, and any translation of the passages must be defective. The French version, however, probably represents a much more splendid and theatrical scene than the text authorizes, and may therefore admit of correction. The general plan is nothing more than an enclosed space, surrounded by temporary structures of timber or bambus, open or enclosed, and decorated with hangings and garlands. It may be doubted if the details described by the compiler of the Hari Vanśa were very familiar even to him; for his description is not always very consistent or precise. Of two commentators, one evidently knows nothing of what he attempts to explain; but with the assistance of the other the passages may be thus, though not always confidently, rendered:--

"The king, Kansa, meditating on these things, went forth from his palace to the place which had been prepared for the sight of the ceremonial (1), to inspect the scaffolds (2) which had been constructed. He found the place close set with the several platforms (3) of the different public bodies (4), strongly put together, and decorated with roofed pavilions of various sizes, supported by columns, and divided into commodious chambers (5). The edifice was extensive, well arranged, secured by strong rafters (6), spacious and lofty, and commodious and secure. Stairs led to the different galleries (7). Chairs of state (8) were placed in various parts of it. The avenues that conducted to it were narrow (9). It was covered with temporary stages and sheds (10), and was capable of sustaining the weight of a multitude.

"Having seen the place of the festival thus adorned, Kansa gave orders, and said, 'To-morrow let the platforms and terraces and pavilions (11) be decorated with pictures and garlands and flags and images (12), and let them be scented with fragrant odours, and covered over with awnings (13). Let there be ample heaps of dry, pounded cow-dung (14) provided on the ground, and suitable refreshment chambers be covered over, and decorated with bells and ornamented arches (15). Let large water jars be securely fixed in order, capable of holding a copious supply, and provided with golden drinking-cups. Let apartments be prepared (16), and various kinds of beverage, in appropriate vessels, be ready. Let judges of the games be invited, and corporations with their chiefs. Let orders be issued to the wrestlers, and notice be given to the spectators; and let platforms for their accommodation be fitted up in the place of assembly.'" (17)

When the meeting takes place, the site of the games is thus described: "Upon the following day the amphitheatre (18) was filled by the citizens, anxious to behold the games. The place of assembly (19) was supported by octagonal painted pillars (20), fitted up with terraces and doors and bolts, with windows circular or crescent; shaped, and accommodated with seats with cushions (21), and it shone like the ocean whilst large clouds hang upon it, with spacious, substantial pavilions (22), fitted up for the sight of the combat; open to the front (23), but screened with beautiful and fine curtains (24), crowned with festoons of flowers, and glistening with radiance like autumnal clouds. The pavilions of the different companies and corporations, vast as mountains, were decorated with banners, bearing upon them the implements and emblems of the several crafts (25). The chambers of the inhabitants of the inner apartments shone near at hand, bright with gold and painting and net-work of gems: they were richly decorated with precious stones, were enclosed below with costly hangings, and ornamented above with spires and banners, and looked like mountains spreading their wings in the sky; while the rays of light reflected from the valuable jewels were blended with the waving of white chowries, and the musical tinkling of female ornaments. The separate pavilions of the courtesans were graced by lovely women, attired in the most splendid dresses (27), and emulated the radiance of the cars of the gods. In the place of assembly there were excellent seats, couches made of gold, and hangings of various colours, intermixed with bunches of flowers: and there were golden vases of water, and handsome places for refreshment, filled with fruits of various kinds, and cooling juices, and sherbets fit for drinking (28). And there were many other stages and platforms, constructed of strong timber, and hangings by hundreds and thousands were displayed: and upon the tops of the houses, chambers fitted up with delicate jalousies, through which the women might behold the sports, appeared like swans flying through the air.

"In front stood the pavilion of Kansa, surpassing all the rest in splendour, looking like mount Meru in radiance; its sides, its columns, being covered with burnished gold; fastened with coloured cords; and every way worthy the presence of a king."

In justification of the rendering of the above, an explanation of the technical terms, taken either from dictionaries or from the commentators, may be subjoined. (1) Kansa went to the Prekshágára, literally 'house of seeing;' but it is evident, from its interior being visible to spectators on the tops of the houses, as subsequently mentioned, that it was not a theatre, or covered edifice. If a building at all, it was merely a sort of stockade. One commentator calls it, 'a place made for seeing the sacrifice;' (2) Manchánám avalokaka. The Manchá is commonly understood to signify a raised platform, with a floor and a roof, ascended by a ladder: see Dictionary. (3) Mancha-vát́a. Vát́a is either 'site' or 'inclosure,' and is used here without much affecting the sense of Mancha. The compound is explained by the commentators, 'prepared places', or 'the sites of the platforms'. (4) The Śreńíś, associations of artificers practising the same art. One of the commentaries understands the term to be here used to denote, not their station, but their labours: 'The structure was the work of the artificers.' (5) Several words occur here of technical import. The passage is, ###. Valabhi is said by the commentator to mean a structure with a pent roof, supported by six columns. Kut́í, a circular one, having seven roofs--something perhaps like a Chinese pagoda--and four columns. The Eka-stambha is a chamber, supported by one column. (6) Sáraniryyúham. It is difficult to understand the necessity of rafters in an inclosure in which the platforms and stages seem to have been erected independently of any floor or wall: but the commentary explains Niryyúha, 'strong brackets, projecting from a house:' (7) Aslisht́a sushsht́a manchárohanam. The first epithet is explained, 'not contracted'; the second, 'well constructed'; and for the 'ascending' (Árohanam) we have 'where was a line of steps' or 'ladders' There is another reading of the text, however, which may be rendered, 'Having steps well secured in their ascent above'. (8) 'Seats for kings'. (9) Such is the literal purport of Sanchára-patha-sankulam; implying, possibly, the formation of passages by fences on either side. (10) This is doubtful: the phrase is Chhannam-tad-vedikábhi. Chhannam means, literally, 'covered,' and can scarcely be used in the sense of 'overspread or filled with.' Vediká means an elevated floor or terrace, with which a hall or edifice cannot well be 'covered;' and therefore requires the sense here given to Chhanna. The commentators are silent. (11) The Manchavát́as and Valabhis, as above: the other term is Víthi, 'a shop,' 'a stall,' 'a terrace,' 'a road.' (12) Let them be Vapushmanta; 'having painted or sculptured figures'. The other commentary renders it merely 'pleasant' or 'agreeable'. (13) 'Covered above with cloths'. The use of the awning or Semiana is very common in India. (14) For the wrestlers to rub over their bodies to absorb the perspiration (15) This is all rather questionable: the passage is most usually, ###. Vali or Bali in one sense means 'the edge of a thatch,' and may be put for some sort of temporary structure, a kind of retiring or refreshment room for the boxers and wrestlers. In some copies it is read, 'beautiful with cloths spread,' on which the performers may sit when disengaged; perhaps a sort of carpet on the ground. (16) The expression is again Vali. Another sense of the word is, offering of viands, or of the remains of a sacrifice, to all beings; but that cannot be its purport here; nor is it ever used in the sense of viands in general. The verb Kalpa or Klrip also usually implies 'making.' (17) Manchavát́a; 'in the Samája,' or 'assembly.' (18) Maháranga, 'the great place of the performance.' Ranga is 'acting' or 'representation;' also the place or site of it. (19) All the copies consulted, except one, offer an irregularity of construction, which, although defended by the commentators, is a license scarcely allowable. The epithets of the first verse are all in the plural number; they then occur in the singular, to agree with the only substantive in the description, Samájavát́a. According to the commentaries, the plural term Manchás understood is the substantive to the epithets of the first stanza, and Samájavát́a the singular to those of the other verses. This awkwardness is however avoided by the reading of an old and very good copy, which puts it all in the singular; as ### (20) The expression is Charańa, literally 'foot;' explained by the commentator, Stambha, 'post' or 'pillar' (21) The reading of most of the copies is Śayanottama, which may be taken as the sense of Talottama, 'couches or benches with cushions.' (22) Manchágárais, 'temporary houses.' (21) Or 'fronting to the east'. (24) Nirmuktais: explained by the commentator to mean 'fine threads,' 'network,' or 'gauze,' through which persons, females especially, may see without being seen. (25) ### (26) 'With ridges and projections'. The commentator explains this, 'with flags on the top of them.' (27) This appears to be intended for an epithet of the women, although Ástarańa is not usually applied to dress. (28) Phala, of course, is 'fruit.' Avadanśa is explained in lexicons, what is eaten to excite thirst:' one comment gives it, what may be sucked,' as tamarinds, and the like. Chángeri is explained, 'fluids for drinking, made with sorrel, or acid fruits;' that is, sherbets. (29) ### is an epithet of the Prekshágára, or look-out house of the women, situated on the tops of their houses, according to the commentators; an arrangement very compatible with the form of Indian houses, which have flat roofs, commonly enclosed by a trellis work, or jalousie of masonry. It is observable, that in the Vishńu Puráńa, and in the Mahábhárata, on various public occasions, the women take their places on the platforms, or in the pavilions, without curtains or screens.

78. The terms here used are technical, and refer to the established modes of wrestling amongst Hindu athletæ. 1. Sannipáta is described 'mutual laying hold of.' 2. Avadúta, 'letting go of the adversary.' g. Kshepańa, 'pulling to, and casting back.' 4. Musht́inipáta, 'striking with fists.' 5. Kílanipáta, 'striking with the elbow.' 6. Vajranipáta, 'striking with the fore-arm.' 7. Jánunirgháta, 'pressing or striking with the knees.' 8. Báhuvighat́t́ana, 'interlacing the arms.' 9. Pádoddhúta, kicking.' 10. Prasrisht́á, 'intertwining of the whole body.' In some copies another term occurs, Aśmanirgháta, 'striking with stones,' or 'striking blows as hard as with stones;' for stones could scarcely be used in a contest specified as 'one without weapons'

79. Krishńa contended with Cháńúra, 'who through distress and anger shook the flowers of his crest;' The two last terms are explained, the flower of the wreath on his head.'

80. Et latus mediam sulcus diducit arenam.

'The yielding sand being furrowed into a ditch or a water-course, by the dead bodies being dragged over it. The text is, ###.

81. The curse pronounced on the elder sons of Yayáti, on their refusing to take upon them their father's infirmities. See p. 414.

82. They read through the Dhanur-veda, which treats of military matters; with the Rahasyá, 'the mystical part;' and the Sangraha, 'collection' or 'compendium,' said to be here the Astra-prayoga, the employment of weapons:

83. Prabhása is a place of pilgrimage in the west of India, on the coast of Guzerat, near the temple of Somanath, and town of Pattan Somanath. It is also known by the name of Soma-tírtha; Soma, or the moon, having been here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law. Mahábhárata, Śalya P., vol. III. p. 249.

84. The incidents of the two last chapters are related in the Bhágavata and Hari Vanśa, often in the words of the text, but with many embellishments and additions, especially in the latter. The Brahma Vaivartta, on the other hand, makes still shorter work of these occurrences than our text.

85. See page 456.

86. With twenty-three Akshouhinis, each consisting of 109,300 infantry, 65,610 horse, 22,870 chariots, and as many elephants. The Hari Vanśa enumerates, as the allies or tributaries of Jarásandha, a number of princes from various parts of India, but this is a gratuitous embellishment.

87. The Bhágavata and Hari Vanśa say 'seventeen times.' The latter indulges in a prolix description of the first encounter; nothing of which occurs in the Bhágavata, any more than in our text.

88. This legend of the origin of Kálayavana is given also by the Hari Vanśa. The Bhágavata, like our text, comes at once to the siege of Mathurá by this chief; but the Hari Vanśa suspends the story, for more than thirty chapters, to narrate an origin of the Yádavas, and sundry adventures of Krishńa and Ráma to the south-west. Most of these have no other authority, and are no doubt inventions of the Dakhini compiler; and the others are misplaced.

89. So the Bhágavata describes him as leading a host of Mlechchhas, or barbarians, against Krishńa; but in the Mahábhárata, Sabhá Parvan, vol. I. p. 330, where Krishńa describes the power of Jarásandha, he admits that he and the Yádavas fled from Mathurá to the west, through fear of that king, but no account is given of any siege of Mathurá by Kálayavana. The only indication of such a person is the mention that Bhagadatta, the Yavana king, who rules over Muru and Naraka in the west and south, is one of his most attached feudatories. This king is in various other places called king of Prágjyotish, as he is in a subsequent passage of the same book, Sabhá P., p. 374; and this name is always applied to the the west of Asam. His subjects are, however, still Yavanas and Mlechchhas, and he presents horses, caps set with jewels, and swords with ivory hilts; articles scarcely to be found in Asam, which cannot well be the seat of his sovereignty. It seems most likely therefore that the story may have originated in some knowledge of the power and position of the Greek-Bactrian princes, or their Scythian successors, although in the latter compilations it has been mixed up with allusions to the first Mohammedan aggressions. See As. Res. V. 506 and XV. 100.

90. According to the Mahábhárata, he only enlarged and fortified the ancient city of Kuśasthalí, founded by Raivata. Sabhá P.: see also p. 356 of our text.

91. The name of Muchukunda, as one of the sons of Mańd́hátri, occurs p. 363; but no further notice is taken of him. The Bhágavata specifies his being the son of that king, and relates the same story of his long sleep as the text. The same occurs in the Hari Vanśa. The general character of the legends in this chapter is that of reference to something familiar, rather than its narration. In the Hari Vanśa the opposite extreme is observable, and there the legends are as prolix as here they are concise. The Bhágavata follows a middle course; but it seems unlikely that in either of the three we have the original fables.

92. This visit of Balaráma to Vraja is placed by the Hari Vanśa anterior to the fall of Mathurá; by the Bhágavata, long subsequent to the establishment of the Yadus at Dwáraká.

93. The great serpent, of whom Balaráma is an incarnation.

94. There is no vinous exudation from the Kadamba tree (Nauclea Kadamba), but its flowers are said to yield a spirit by distillation; whence Kádambarí is one of the synonymes of wine, or spiritous liquor. The grammarians, however, also derive the word from some legend, stating it to be so called because it was produced from the hollow of a Kadamba tree on the Gomantha mountain. The Hari Vanśa, which alone makes the Gomantha mountain the scene of an exploit of Krishńa and Ráma, makes no mention of this origin of wine; and the Bhágavata merely says that Váruńí took up her abode in the hollow of a tree. There must be some other authority therefore for this story.

95. The Bhágavata and Hari Vanśa repeat this story; the latter very imperfectly; the former adds, that the Yamuná is still to be seen following the course along which she was dragged by Balaráma. The legend probably alludes to the construction of canals from the Jumna, for the purposes of irrigation; and the works of the Mohammedans in this way, which are well known, were no doubt preceded by similar canals dug by order of Hindu princes.

96. See page 439.

97. Vidarbha is the country of Berar, and the name remains in the present city of Beder: the capital however, Kundinapur, is commonly identified with a place called Kundapur, about forty miles north-east of Amarávatí (in Berar).

98. When she had gone forth from the city to worship Ambiká: Bhágavata. Indráńí, the wife of Indra: Hari Vanśa. Our text tells the circumstance more concisely than the others.

99. After depriving him of his eyebrows and hair. In the Bhágavata, Balaráma also interferes in favour of Rukmin, and reproves Krishńa for disfiguring him.

100. Of course this was somewhere in the neighbourhood of Kundina or Vidarbha, and is usually supposed to be situated on the Narmadá.

101. That is, by violence: thus Manu; "The seizure of a maiden by force, whilst she weeps and calls for assistance, after her kinsmen and friends have been slain in battle, or wounded, and their houses broken open, is the marriage called Rákshasa." III. 33. According to the Bhágavata, Rukminí sends to invite Krishńa to carry her off, and instructs him how to proceed.

102. The Bhágavata tells the story in the same manner, but the Hari Vanśa omits the part of the fish.

103. When he was reduced to ashes by a fiery glance from Śiva, in resentment of his inflaming him with passion for Umá. This legend is a favourite with the Śaiva Puráńas, and is told in the Linga and Káliká, also in the Padma P. and Káśí Khańd́a of the Skánda P. They do not say much about his resuscitation however; Śiva, in pity of Ratí's grief, restoring him only to a bodiless existence as Ananga, whose place is to be in the hearts of men. The Linga adds, that when Vishńu, in consequence of the curse of Bhrigu, shall be born as the son of Vasudeva, Káma shall be born as one of his sons.

104. The daughter of Daksha, but not enumerated amongst those formerly specified (p. 54): she was born from his perspiration, according to the Káliká P.

105. The number specified, however, both in this place and in c. 32, is nine, instead of eight. The commentator endeavours to explain the difference by identifying Rohińí with Jámbavatí; but in the notices of Krishńa's posterity, both in this work and in the Bhágavata, she is distinct from Jámbavatí. She seems, however, to be an addition to the more usually specified eight, of whose several marriages the Bhágavata gives the best account. In addition to the three first, respecting whom particulars are found in all, Kálindí, or the Yamuná, is the daughter of the sun, whom Krishńa meets on one of his visits to Indraprastha, and who claims him as the reward of her penance. His next wife, Mitravindá, is the daughter of his maternal aunt, Rájádhideví (p. 437), and sister of Vinda and Anuvinda, kings of Avantí: she chooses him at her Swayambara. The Hari Vanśa calls her Saudattá, daughter of Śivi; and she is subsequently termed Śaivyá by our text. Nágnajití or Satyá, the next wife, was the daughter of Nagnajit, king of Kausála, and was the prize of Krishńa's overcoming seven fierce bulls, whom no other hero had encountered with success. Bhadrá, princess of Kekaya, also Krishńa's cousin, the daughter of Śrutakírtti (p. 437), was his next: and his eighth wife was Mádrí, the daughter of the king of Madra; named, according to the Bhágavata, Lakshańá; and to the Hari V., Saubhímá; distinguishing, as does our text, clearly Lakshmańá from Mádrí, and like it having no satisfactory equivalent for Bhadrá. The Hari Vanśa does not name Rohińí, but specifies other names, as Vrihatí, &c. In the life of Krishńa, taken from the Bhágavata through a Persian translation, published by Maurice, there is a curious instance of the barbarous distortion of Sanscrit names by the joint labours of the English and Persian translators: the wives of Krishńa are written, Rokemenee (Rukminí), Seteebhavani (Satyabhámá), Jamoometee (Jámbavatí), Kalenderee (Kálindí), Lechmeena (Lakshmańá), Soeta (Satyá?), Bhedravatee (Bhadrá), Mihrbenda (Mitravinda).

106. These, according to the Mahábhárata, Ádi P., were Apsarasas, or nymphs. In the Dána Dharma they become Krishńa's wives through a boon given him by Umá.

107. The Nishka is a weight of gold, but according to different authorities of very different amount. The commentator here terms it a weight of four Suvarńas, each about 175 grains troy.

108. The Bhágavata and Hari Vanśa, which both tell this story, agree in the death of Rukmin; but in the Mahábhárata he appears in the war, on the side of the Pańd́avas. The occurrence is a not very favourable picture of courtly manners; but scenes of violence have never been infrequent at the courts of Rajput princes.

109. By Vishńu, as the Varáha Avatára; but found and adopted by Janaka. Káliká P.

110. In the centre of the country of Kámarúpa, inhabited by Kirátas; the site of the shrines of Deví, as Dikkaravásiní and Kámákhyá. Káliká P.

111. These were captive princesses, according to the Bhágavata; Apsarasas, or celestial nymphs, according to the Káliká P.; and these upon their rescue by Krishńa became his wives.

112. The legend of Naraka is related in more detail in the Bhágavata and Hari Vanśa, but is still more fully narrated in the Káliká Upa-puráńa. It may be considered as one of the various intimations that occur in the Puráńas of hostilities between the worshippers of Vishńu and Śiva; Naraka being in an especial degree favoured by the latter.

113. The Bhágavata merely says, "Incited by his wife, Krishńa took away the Párijáta tree, having subdued the gods, and planted it in the garden of Satyabhámá." The Hari V. makes a long story of it, and tells it with some variations, especially in the commencement; Satyabhámá's desire for the Párijáta tree having been excited by Nárada's presenting a flower from it to Krishńa's other spouse, Rukminí.

114. The Bhágavata says, each of his eight queens had ten sons, and gives the ten names of each set, with one or two exceptions.

115. The synonymes of Śońitapura in the Trikáńd́a Śesha are Devikot́a, Báńapur, Kot́ívarsham, and Ushávana. The first is usually considered to be the modern Devicotta in the Carnatic, which is commonly believed to be the scene of Báńa's defeat. The name, however, occurs in other parts of India; in the Dekhin, on the banks of the Godávarí, according to Wilford the capital of Munja (As. Res. IX. 199); and in Asam, near Gwalpára, as the city of the Daityas. As. Res. XIV. 443 Hamilton notices the remains of a city so called in Dinajpur. In the Káliká P., Báńa is described as the friend, and apparently neighbour, of Naraka, king of Pragjyotish or Asam.

116. Alluding to the three stages of febrile paroxysms, or to the recurrence of tertian ague. A contest with this enemy, in the course of military operations, is an allegory which the British armies in India too often illustrate.

117. The Áhavaniya, Gárhapatya, Dakshińa, Sabhya, and Ávasathya, are the five fires; of which the three first have a religious, and the other two a secular character. The first is a fire prepared for oblations at an occasional sacrifice: the second is the household fire, to be perpetually maintained: the third is a sacrificial fire, in the centre of the other two, and placed to the south: the Sabhya is a fire lighted to warm a party: and the Ávasatthya the common domestic or culinary fire. Manu, III. too, 185, and Kullúka Bhat́t́a's explanation.

118. Kot́aví is said to be an eighth portion of Rudráńí, and the tutelary goddess of the Daityas, composed of incantations. The Hari V. calls her also Lambá, and intimates her being the mother of Báńa, and as identical with Durgá. The word in the lexicons designates a naked woman, and is thence applicable to Durgá, in some of her forms.

119. There can be little doubt that this legend describes a serious struggle between the Śaivas and Vaishńavas, in which the latter, according to their own report, were victorious; and the Śaivas, although they attempt to make out a sort of compromise between Rudra and Krishńa, are obliged to admit his having the worst of the conflict, and his inability to protect his votary. The Bhágavata tells the story much as the text. The Hari V. amplifies even more than usual, the narrative occupying nearly seventy pages of the French translation. The legend is to be found to the same purport, but in various degrees of detail, in the Agni P., Kúrma P., Padma P. (Uttara Khańd́a), Vámana P., and Brahma Vaivartta P. (Krishńa Janma Khańd́a).

120. From being, the commentator says, king of Puńd́ra. The Bhágavata calls him chief of the Kárúshas; the Padma, king of Káśí; but the Bhágavata, as well as our text, makes the king of Káśí his friend and ally.

121. According to the Padma P., he propitiates Śiva, and obtains from him the insignia which constitute a Vásudeva. The different authorities for this legend all use the term Vásudeva in the sense of a title.

122. The Hari V. and Padma P. send Pauńd́raka to Dwáraká. According to the latter, Nárada incites Pauńd́raka to the aggression, telling him he cannot be a Vásudeva till he has overcome Krishńa: he goes, and is killed. The former work, as usual, enters into particulars of its own invention. Krishńa is absent on a visit to Śiva at Kailása, and during his absence Pauńd́raka, assisted by Ekalavya, king of the Nishádas, makes a night attack upon Dwáraká. They are resisted by the Yádavas under Sátyaki and Balaráma; by the former of whom Pauńd́raka is repeatedly overthrown, and all but slain: he requires so much killing, however, that he is likely to obtain the victory, when Krishńa conies to the aid of his kinsmen, and after a protracted encounter, described in language employed a hundred times before, kills his competitor. The whole of the sections called the Kailása Yátrá, or Krishńa's journey to Kailása, must have been wanting in the copy used by M. Langlois, as they are not included in his translation. The chapters of the Hari V. according to his enumeration of them are 261: my copy has 316.

123. The Bhágavata names him Sudakshińa; the Padma, Dańd́apáni.

124. A personified Krityá, a magical creation. The Padma has the same. The Bhágavata makes the product of the sacrificial fire a male, and sends him to Dwáraká, accompanied by a host of Bhútas, Suva's attendant goblins.

125. According to the Bhágavata, the magical being himself destroys Sudakshińa and his priest; but Sudarśana consumes the people and the city. The Padma ascribes the destruction of the king and all his city to the discus. The Hari V. closes its narrative with the death of Pauńd́raka, and makes no mention of the destruction of Benares. The circumstance is alluded to in a preceding section (s. 159) by Nárada, when detailing the exploits of Krishńa.

126. In this legend, again, we have a contest between the followers of Vishńu and Śiva intimated, as, besides the assistance given by the latter to Pauńd́raka, Benares--Varánáśí or Atimukta--has been from all time, as it is at present, the high place of the Śaiva worship. There is also an indication of a Vaishńava schism, in the competition between Pauńd́ra and Krishńa for the title of Vásudeva, and the insignia of his divinity.

127. This adventure is related in the Bhágavata, and very briefly noticed in the Hari Vanśa; but I have not found any mention of it in the Mahábhárata. It may have been suggested originally by Hastinápura having sustained some injury either from an earthquake or from the encroachments of the river, which, as is recorded, compelled the removal of the capital to Kausámbí (p. 461).

128. This exploit of Balaráma is also similarly, but more vulgarly, related in the Bhágavata. It is simply said in the Hari Vanśa, and erroneously, that Meńd́a and Dwivida were conquered by Krishńa.

129. A name of Arjuna, the great friend of Krishńa, to whom the latter served as charioteer in the war between the Páńd́us and Kurus.

130. With Balaráma, Pradyumna, Aniruddha, and the rest.

131. The legend of the destruction of the Yádava race, and the death of Krishńa, appears probably in its earliest extant form in the Mauśala Parva of the Mahábhárata. It forms the narrative portion of the eleventh book of the Bhágavata, having been previously briefly adverted to in the first and third books; and it is summarily told in the Uttara Khańd́a of the Padma P.

132. The village of Pińd́áraka, still held in veneration, is situated in Guzerat, about twenty miles from the north-west extremity of the Peninsula. Hamilton, II. 664.

133. The term is Eraká, which is explained in some medical lexicons, 'a kind of grass.' The commentator also calls it a kind of grass: and in the text of the Mahábhárata the term subsequently used, and as synonymous with it, is Trińa, 'grass.' The Mahábhárata, when describing the affray which follows, mentions that the grass or rushes, on being plucked by Krishńa and the Yádavas, turn to clubs. The text, and that of the Bhágavata, here say, that the powdered particles, floating on the sea, became rushes; or the latter may imply, that they fastened upon grass or weeds. The commentator, however, explains that the particles of iron being borne to land, they were so transformed. The Mahábhárata says nothing of the piece which could not be pounded, and this seems to be an embellishment either of our text or the Bhágavata. The Mahábhárata, however, adds another precaution, which the two others have left unnoticed. Ugrasena causes a proclamation to be made, that none of the inhabitants of Dwáraká shall thenceforth drink wine, on pain of being impaled alive: and the people for some time observe the prohibition.

134. Nothing of this kind occurs in the Mahábhárata: our text therefore offers an embellishment. The Bhágavata, again, improves upon the text; for, not content with a messenger, it makes Brahmá with the Prajápatis, Śiva with the Bhútas, Indra with the other divinities, all come in person; indicating evidently a later date, as plainly as the addition of the text shews it to be subsequent to the date of the legend in the Mahábhárata.

135. The Mahábhárata, which delights in describing portents and signs, does not fail to detail them here. A dreadful figure, death personified, haunts every house, coming and going no one knows how, and being invulnerable to the weapons by which he is assailed. Strong hurricanes blow; large rats multiply, and infest the roads and houses, and attack persons in their sleep; Sárikás, or starlings, utter inauspicious screams in their cages; storks imitate the hooting of owls, and goats the howling of jackals; cows bring forth foals, and camels mules; food, in the moment of being eaten, is filled with worms; fire burns with discoloured flames; and at sunset and sunrise the air is traversed by headless and hideous spirits. There is more to the same effect, which neither our text nor the Bhágavata has ventured to detail. The whole passage has been published in Maurice's Ancient History of Hindustan, II. 463; translated apparently by the late Sir Charles Wilkins. The names have been much disfigured either by the copyist or compositor.

136. In the Mahábhárata it is said merely that Uddhava, who was versed in Yoga, foreseeing the destruction of the Yádavas, went away; that is, according to the commentator, he practised penance, and went to heaven. The Bhágavata, taking the hint, makes much more of it than our text, and expands it into a long course of instruction given by Krishńa to Uddhava, occupying 150 leaves.

137. See p. 561. n. 3. By sending the Yádavas to Prabhása, the commentator asserts, Krishńa prevented purposely the Yádavas from obtaining Mukti, 'final liberation,' which would have been the consequence of dying at Dwáraká. Death at Prabhása conferred only Indra's heaven.

138. The Mahábhárata describes them as going forth with horses, elephants, and cars, and their women, and abundance of good cheer, and varieties of wine and meat.

139. The Bhágavata, like the text, adverts only in this general manner to the conflict; but the Mahábhárata gives the particulars. Yuyudhána reproaches Kritavarman with having aided Aswattháman in his night attack on the Páńd́u camp, and killing warriors in their sleep. Pradyumna joins in the abuse. Kritavarman retorts. Krishńa looks at him angrily. Sátyaki repeats the story of the Śyamantaka gem, by which he accuses Kritavarman of being an accomplice in the murder of Satrájit (p. 428). Satyabhámá, the daughter of the latter, then mixes in the quarrel, and incites Krishńa to avenge her; but Sátyaki anticipates him, and murders Kritavarman. Saineya and the Bhojas attack Sátyaki; the Andhakas defend him; and the affray becomes general. Krishńa attempts to part the combatants, until Pradyumna is killed; and then taking up a handful of rushes, which become an iron club, he kills indiscriminately all that come in his way. The conflict continues until the greater part of the combatants have fallen, including all Krishńa's sons, and he then in wrath sweeps off all the survivors, except Babhru and Dáruka, with his discus.

140. The Mahábhárata, as observed at the end of the last note, adds Babhru, but it presently gets rid of him. Krishńa sends him to take care of the old people, the women, and children, in Dwáraká, whilst Dáruka goes to bring Arjuna to their aid: but as he goes along, overcome with grief for the loss of his kindred, and approaching separation from Krishńa, he is killed by a club that is cast from a snare or trap set by a hunter. Krishńa then goes to Dwáraká, and desires Vasudeva to await the coming of Arjuna; after which he returns to Ráma, and sees the phenomenon described in the text; the serpent being Śesha, of whom Balaráma was the incarnation. The Bhágavata does not mention this incident, merely observing that Ráma, by the power of Yoga, returned into himself; that is, into Vishńu.

141. The women, the elders, and the children, amongst whom, as we shall presently see, was Vajra, the son of Aniruddha, who was established as chief of the Yádavas at Indraprastha, and who therefore escaped the destruction which overwhelmed their kinsmen, the Vrishńis, Kukkuras, and Andhakas, of Dwáraká. This was a fortunate reservation for the tribes which in various parts of Hindustan, both on the Ganges and in the Dakhin, profess to derive their origin from the Yádavas.

142. The process is explained by the commentator: 'By the force of Dhyána, or abstraction, Krishńa satisfies himself that he is Brahma, or universal spirit; and is next convinced that he is therefore all things; by which his individuality ceases.'

143. The story is told in the Mahábhárata, Durvásas was on one occasion hospitably entertained by Krishńa, but the latter omitted to wipe away the fragments of the meal which had fallen on the foot of the irascible sage, who thereupon foretold that Krishńa should be killed as in the text.

144. This is an allegorical personage, however, for Jará signifies 'infirmity,' 'old age,' 'decay.'

145. The Bhágavata explains how this part of the foot became exposed. Krishńa had assumed one of the postures in which abstraction is practised: he had laid his left leg across his right thigh, by which the sole of the foot was turned outwards.

146. He became Nirguńa, 'devoid of all qualities.'

147. The Mahábhárata takes the wives of Krishńa first to Indraprasthá, and there Rukminí and four others burn; but Satyabhámá and others become ascetics, going to perform Tapasya in the forest.

148. It is merely said in the Mahábhárata that Vasudeva expired; on which four of his wives burnt themselves.

149. The Kali age commenced from the death of Krishńa, according to the usual notions; but it is commonly supposed to commence a little later, or with the reign of Paríkshit.

150. The Bhágavata agrees with the text in excepting the temple of Dwáraká, and asserting that it still remains, in direct contradiction of the Mahábhárata, which declares that the sea did not spare any part whatever. It is clear, therefore, that when the latter was compiled the temple was not standing, and that it was erected between the date of the compilation and that of the two Puráńas. The present shrine, which is held in great repute, stands at the extremity of the peninsula of Guzerat. It is still an object of pilgrimage; it was so in the reign of Akbar (Ayin Akbari); and has been so, no doubt, from a remote period. The image formerly worshipped there was carried off 600 years ago, and this was most probably subsequent to the date of both the Puráńas; for the idol was a form of Krishńa, called Rańa chor, a popular divinity, unknown in the Pauráńik pantheon. Another image was substituted in place of that which was taken away. Notwithstanding the testimony of our text, and that of the Bhágavata, the originality of the temple is disputed, and a place thirty miles south from Purbandar is said to be the spot where Dwáraká was swallowed up by the ocean. Hamilton, from Macmurdo, &c. I. 662.

151. 'The country of the five rivers,' the Panjab: rather an out of the way route from Dwáraká to Delhi.

152. Ábhíras mean 'herds,' and they are afterwards called by Arjuna, Gopálas, 'herdsmen' The pastoral tribes of the west of India, and particularly those of Afghanistan, almost always combine the character of freebooter with that of shepherd.

153. The principal wives of Krishńa, however, according to the Mahábhárata, escaped. The occurrence is described there much in the same way, but more briefly. It is not detailed in the Bhágavata.

154. A name of Vyása.

155. The story of Asht́ávakra is related in the Mahábhárata. He was the son of Kahora, who neglecting his wife, was rebuked for it by his yet unborn son. The father angrily cursed him, that he should be born bent in every part; and he was accordingly brought forth crooked (vakra) in eight limbs (asht́a). He became nevertheless a celebrated sage. See also Hindu Theatre, I. 293, note.

APRIL 21, 2020