Vaishampāyana said:—When Ariruddha was taken away as captive, his
beloved wives and their companions cried there in his absence, like so
many ewes (1). "Alas! even under the protection of the Lord Krishna, we
are weeping helplessly stricken with fear and grief (2). He, under the
shade of whose arms, Adityas, Maruts and the gods headed by Indra, are
living without any anxiety in the celestial region, has been visited by
such a great calamity in this world. Alas! who has stolen away his
heroic grandson Aniruddha 2 (3–4). Alas, that wicked-minded one, who has
excited this unbearable fire of Vasudeva’s anger, has indeed no fear in
this world (5). He is standing before the teeth of Death with his mouth
wide open. Indeed such an enemy can stand before Vasudeva in battle.
Committing such an ill turn by the Yadu king Keshava can even Sachi’s
lord escape with his life? (6-7). Alas, our husband has been stolen away
today or our lord has forsaken us and made us objects of pity. Oh I on
account of the separation of our lord, we have been brought under
control by death" (8).
Exclaiming thus those beautiful women continually wept and shed profuse
tears. Their eyes, full of tears, imitated the beauty of lotuses
immersed in water in the rainy season (9–10). Their eyes appeared to
have been bathed in blood. The cries of those women in the palace set up
a noise like that of thousands of female ospreys crying in the sky
(11-12).
Hearing that unheard, of lamentation caused by fear the Yadu chiefs all
on sudden leaped down from their respective houses. As the lions, when
assailed, come out of their caves, so the Yadavas, coming out, said,
their voice being choked with affection—"Krishna protects us all
completely. Whence is then this fear? Why is such a noise heard in
Aniruddha’s house? (13–15)." Thereupon the huge bugle of Krishna’s court
was brought and sounded; and at that sound all the Yadavas assembled
there. They asked one another "What is the matter?" And they answered
one another as they had heard (16-17). Hearing it the eyes, reddened in
anger, of the Yadavas dreadful in battle, were filled with tears; and
they sighed there idly (18). Then beholding even Krishna the foremost of
strikers sigh again and again and others sit silently Viprithu
said:—(19). "O Krishna, you are the foremost of men; why are you then
possessed by anxiety? The Yadavas, living under the protection of your
arms, are ranging freely at large. Leaving the charge of success and
defeat to you even the powerful Sakra is sleeping happily. See your
kinsmen are sunk in unfathomable ocean of grief. O large-armed hero,
save them. What is the cause of your anxiety? O Mādhava, why do you not
speak any thing? You should not indulge in such idle thoughts." Thus
addressed Vāsudeva, a clever speaker like Vrihaspati himself, sighed
again and again for some time and then said:—"O Viprathu, I was
anxiously thinking about this (20–25). Even thinking I have not been
able to settle anything. Therefore I could not give you any reply
although you asked me (26). Hear, O Yadavas, I will describe to you in
truth, why I have been filled with anxiety. On account of the captivity
of the heroic Aniruddha all the kings of the earth and my friends will
consider me incapable. Formerly our king Ahuka was taken captive by
Shālwa—but we brought him back after a dreadful fight. Rukshmini’s son
Pradyumna was stolen away by Shamvara in his infancy. But he, having
slain him in battle, has come back. But where has Aniruddha been exiled?
O ye foremost of men, I do not recollect I had before experienced such
sorrow and mental agony (27-31). I will in battle kill him with his own
people who has put on my head this foot covered with ashes." After
Krishna had said this Sātyaki observed:—"O Krishna, despatch spies all
over for finding out Aniruddha. Let them search the earth with mountains
and forests. Let open and secret emissaries be engaged in this work"
(32-34).
Vaishampāyana said:—Hearing the word of Keshava king Ahuka speedily
ordered the messengers for finding out Aniruddha. Ordering them "Search
out all the countries lying on and under the earth" the high-souled king
Ahuka gave them sufficient horses and cars. (He said):—"Do you soon go
on horse back and search the mountains Rikshavān and Raivataka covered
with trees and creepers. Enter without any hesitation into the gardens
and forests there and search every creek and corner. Riding on horses
and elephants do you soon find out Aniruddha the enhancer of the joy of
the Yadavas" (35–39).
Thereupon the Commander-in-chief Anādhristhi said to the eternal Krishna
of unwearied actions:—"O lord Krishna, from long I have been cherishing
a desire of communicating something to thee. Hear, if thou dost like, I
will communicate it at present. Asilomā, Puloma, Nisunda, Naraka,
Soubha, Shalwa, Mainda, and Dwivida have all been slain by thee (40–42).
When a highly dreadful encounter took place on account of the gods thou
didst kill Hayagriva with all his kinsmen. O Govinda, in every battle
thou didst accomplish all these works completely. No one even acted as
thy charioteer (43-44). O Krishna, while carrying away Pārijatā thou
didst perform a great and arduous feat with Anuvandha, O Mādhava; in
that battle thou didst alone, by the strength of thy own arms, vanquish
Vāsava, expert in fighting, seated on his elephant Airavata. On account
of that encounter a great hostility has been created between you both
(45–47). Methinks Maghavān himself has taken away Aniruddha; who else
but him can satisfy his enmity on thee (48)?"
After the highly powerful Anadhristhi had said this Krishna, sighing
like a serpent, said:—"Do not say so, O sir; the gods are not mean,
ungrateful, womanish and stupid. I work hard on behalf of the gods for
destroying the Dānavas. To please them I have killed the proud Asuras in
battle. The gods are my support, my mind is devoted to them, and I am
their devoted votary. Therefore knowing me, how can they injure me? You
say so out of your own meanness—they are not mean. They are truthful and
compassionate unto their votaries. I fear no danger from them. I tell
you for certain, this is not the work of Mahendra or any other gods.
Aniruddha must have been taken away by some harlot" (49-54).
Vaishampāyana said:—Hearing those words of anxious Krishna of wonderful
deeds, Akrura, capable of understanding the true meaning of words, said
in sweet words:—"O Lord, Indra’s work is identical with ours and ours is
the same as that of Sachi’s lord. We are for the gods and they should be
protected by us. We are born as men for the gods" (55–57). Thus excited
by Akrura’s words Krishna, the slayer of Madhu, said in sweet and grave
words:—"Pradyumna has not been taken away by any amongst the Devatas,
Gandharvas, Yakshasas or Rākshasas. That highly illustrious hero must
have been tempted away by some courtezan. The women of the Daityas and
Dānavas are by nature loose and tempting. Forsooth Pradyumna must have
been taken away by them. We need entertain fear from no other quarter"
(58–60).
Vaishampāyana said:—After the high-souled Krishna had said this the
Yadavas understood as the matter really was and they all highly
applauded him (61). The bards, panegyrists, poets and songsters began to
sing delightedly songs of praise in Mādhava’s house (62). In the
meantime, the messengers, who had been despatched to find out Aniruddha,
returned at the gate of the Durbar Hall and slowly and sorrowfully said
(63). "O king, all the gardens mountains, forests, caves, rivers, and
tanks, we have searched hundreds of times, but we saw Aniruddha
nowhere." O king Janamejaya, other messengers sent by Krishna returned
and said:—"We have searched everywhere, but Pradyumna has not been seen.
O Yadu chief, order hereafter what we should do about searching for
Aniruddha" (64–66). Hearing those words the Yadavas were all dejected at
heart and their eyes were filled with tears. They spoke amongst one
another, "What should we do now?" Amongst them many had their eyes
filled with tears, some bit their lips, and some frowned and all thought
how they could accomplish their object (67–68). Thus thinking they gave
vent to various words. They were stricken with great anxiety and thought
where Aniruddha could have been (69). The Yādavas, filled with anger,
looked upon one another, and with great anxiety spent the night some how
thinking where Aniruddha could have been taken away (70). While they
thus conversed the night passed away. At that time, the men, appointed
for the purpose, aroused Krishna with the sound of bugles and
conch-shells in his palace (71).
Thereupon in the clear morning when the sun rose the Rishi Nārada,
alone, smilingly entered the Darbar Hall. Seeing Krishna there along
with all the Yadavas he applauded Mādhava exclaiming his victory and
honored Ugrasena and others. Though the highly powerful Krishna,
invincible in battle, was absent-minded still he rose up and received
Nārada dedicating to him _Madhuparka_ and cows (72–74). Afterwards
seated on a white seat covered with a costly cover the celestial saint
gave vent to the following pregnant words (75). Nārada said:—"Why are
you all, like eunuchs, possessed by anxiety, silent, dispirited and
discouraged?" After the high-souled Nārada had said this Vāsudeva
replied:—"O reverend sir, O Brahman, Aniruddha has been stolen away by
somebody in the night. We are all anxious for him. Tell us, O Muni of
firm vows, if you have heard or seen anything about him. O sinless one,
by this you will do me a good work (76–79)." Thus addressed by the
high-souled Keshava he smilingly replied:—"Hear, O Madhusudana, Vāna, of
incomparable energy has a daughter by name Ushā. For her, the Apsara
Chitralekhā has taken away Kāma’s son; for this, a great encounter, like
that, between the gods and Asuras, has ensued between Vāna and
Aniruddha. Vanquished in battle, Vāna, resorting in fear to his illusory
powers, has fettered the highly powerful Aniruddha with serpentine
shafts. O Garudadhwaja, Vāna ordered for his death, but his minister
Kumbhānda has prevented him from doing so. When the prince Aniruddha
engaged in a conflict with Vāna the latter bound him with serpentine
shafts by resorting only to his illusory power. Aniruddha is not still
deprived of life; that hero is waiting patiently. Therefore O Krishna,
those, who long for victories, should not now try to keep their own
lives. Rise up soon and you will acquire success and fame (80–88)".
Vaishampāyana said:—Thus addressed the powerful and energetic Vāsudeva
made all arrangements for marching. When the large-armed Janārddana was
about to start the citizens, from all sides, showered on him sandal
powder and fried paddy (89-90).
Narada said:—O large-armed Krishna, thou shouldst now think of Garuda,
for save him no one will be able to wend that way. Hear, how very
difficult passage is that, Janarddana. Shonitpura, where Aniruddha is
now residing, is eleven thousand _yojanas_ distant from this place. The
highly powerful son of Vinata is fleet like the mind; he will point out
Vāna within a moment. O Govinda, therefore send for him; he will take
you there (91-94).
Vaishampāyana said:—Hearing the words of Nārada Govinda thought of
Garuda in his mind: and he too, with folded hands, arrived before
Krishna. Having bowed unto the high-souled son of Devaki the great son
of Vinata said in sweet words:—"O large-armed and lotus-navelled lord,
why hast thou thought of me? I wish to know what thou dost want me to
do. O lord, on whose city am I to tread and destroy it. Govinda, by thy
favour who does not know my strength? O hero, O thou of large arms, who
does not know the force of thy club and the fire of thy discus? What
stupid man, out of pride, is desirous of meeting with his own
destruction? On whose neck will Baladeva, adorned with a garland of wild
flowers, set his lion-faced plough-share? O lord, will whose body,
consumed, be mixed with earth to-day? O Mādhava, whose mind will be
agitated to-day with the blare of thy conch-shell? Who will with his
family repair to the city of Yama?" (95-101)
After the intelligent son of Vinatā had said this Vāsudeva
replied:—"Hear, O foremost of birds. Unconquerable Aniruddha has been,
for Ushā, captivated by Vāna in the city of Shonita. O king of birds,
lustful Aniruddha has been fettered with poisonous serpents. I have
invited you for releasing him. O you of great power, no body else can
wend that way. Do you therefore speedily take me where Aniruddha is. O
hero, your daughter-in-law Vaidarbhi, fond of her son, is continually
weeping. May that lady, by your favour, be united with her son. O hero,
O you of great arms, O slayer of snakes, formerly united with me you
stole away ambrosia. You are my carrier and all the Vrishnis are your
votaries. Preserve the request of love and devotion to-day. By my good
works I swear, there is none amongst the birds who can fly so quickly as
you. Killing the warriors with the flapping of your wings you, alone
formerly released your mother from slavery. Placing the gods on your
back you, with force, range many impassable countries. And by your help
they acquire victories. In heaviness you are like the mount Meru and in
lightness you are like air. There had been none before powerful like
you, there is none at present and there will be none in future. O great,
highly effulgent and truthful son of Vinatā, now help us for a moment
for Aniruddha" (102-112).
Garuda said:—"O large-armed Krishna, wonderful is thy word. O Keshava,
all my victories are owing to thy favour. O slayer of Madhu, I am
honored and blessed with thy praising me thus. O large-armed Krishna,
thine glories are chantod and thou hast still sung mine. Thou art the
lord of the Vedas, the master of the gods, the giver of all desires, of
a surely fruitful look and the giver of boons unto those who seek for
them (113-15). Thou art of four arms and four forms: thou art the
ordainer of fourfold fires, of the four Asramas and four Varnas and a
great poet. O lord, thou dost hold a bow, a discus and a conch-shell. In
thy previous bodies thou wert known as the upholder of the earth; thou
dost hold ploughshare, mace and discus, art the son of Devaki, the
grinder of Chānura, fond of cows, the slayer of Keshi, the upholder of
the mount Govardhana, the great wrestler, their origin and support and
fond of them; thou art the great Purusha; thou art fond of Brāhmanas,
ever engaged in their well being and their supporter. Thou art known as
Brahman, as Damodara, as the slayer of Pralamva, Keshi and other
Dānavas. O lord, thou art the destroyer of Asilomā, Vāli and Rāvana and
the giver of kingdom unto Bibhishana and Sugriva. Thou didst take Vāli’s
kingdom, and all the jewels and art the great jem born at the bed of the
ocean. All the rivers emanate from thee in the shape of Meru. Thou art
the lord Varuna—the holder of dagger and a great bowman and archer. Thou
art known by the name of Dāshārha, and Govinda. Thou art a great bowman
and fond of bows. Thou art sky, darkness, the churning of the ocean, the
heaven of many fruits and the great upholder of the celestial region. O
lord, thou art the great cloud, the seed of the three worlds, anger,
avarice and desire. Thou art the great bowman, Kāma, the great cycle,
revolution and dissolution. Thou art Hiranyagarbha, cognizant of forms
and endued with them, the slayer of Madhu, the Creator, the great god
and art endowed with innumerable qualities. O foremost of Yadus,
although thy glories should be chanted, still thou art willing to sing
mine. The dreadful creatures, who are seen by thee with thy eyes, are
killed by Yama’s rod and constrained to go to the hell. O Mādhava, the
creatures, on whom thou dost cast your favourable and loving looks,
enjoy happiness both in this world and in the next. O thou of large
arms, I am now at thy disposal (116-131)." Thereupon showing signs of
departure Garuda said to Keshava:—"O highly powerful hero, I wait here,
do thou sit on my back" Thereupon embracing Garuda by the neck Mādhava
said:—"O friend, accept this _arghya_ for slaying the enemy." Afterwards
having offered _arghya_ to Suparna, the large-armed Purusothama, the
holder of conch-shell, discus and club, sat on his back. Thereupon
Krishna, with delight, sat on Garuda’s back. He was adorned with most
excellent bracelets, had black hairs, was dark-hued and victorious; had
four rows of teeth and four arms. He was the master of the four Vedas
with their auxilliaries, had the mystic mark of Srivatsa on his breast,
lotus-like eyes, stirring hairs, soft skin, equal fingers, equal nails,
red fingers, red nails, and red eyes. His voice was sweet and grave and
he had large arms extending to knees and a copper-coloured countenance.
His gait was like that of a lion and he was effulgent like a thousand
suns. Having issued orders for guarding the city of Dwārakā the highly
powerful Vasudeva made himself ready for starting. He is the lord and
protector of creatures and is identical with them. The Lord Prajāpati,
with pleasure conferred on him eight-fold spiritual powers. He is
eternal and his pure glories are sung by Prajāpati, Saddhyas, gods,
bards and panegyrits and the great Rishis, masters of the Vedas and
their auxilliaries. After Krishna had sat on Garuda’s back Halāyudha and
Pradyumna, the grinder of enemies, sat behind him. At that time the
Siddhas, Charanas and the great Rishis said to Keshava in the sky:—"O
thou of large arms, do thou vanquish Vāna with all his followers. No one
will be able to stand before thee in the great battle. Lakshmi, the
goddess of prosperity, depends on thy pleasure and sure victory depends
on thy strength. Thou wilt defeat in battle thy enemy the Daitya king
with all his soldiers." Keshava marched on hearing all those words
(132-145).
CHAPTER CCLXIV. KRISHNA GOES TO SONITPURA AND FIGHTS WITH RUDRA’S
FOLLOWERS ON THE WAY.
Vaishampāyana said:—At that time with the sound of conch-shells and
bugles, the songs of bards and panegyrists by thousands and blessings of
men exclaiming victory Janarddana appeared like the moon, sun and Sakra.
O king, when Vinatā’s son flew up into the sky his, beauty, increased by
Hari’s energy, became immense (1-3). Desirous of killing Vāna the
lotus-eyed Keshava assumed a form having eight arms and resembling a
mountain. At that time Janārddana, the holder of Shranga-bow, assumed
innumerable heads. In his four right hands he had sword, discus, club
and arrows and by his left four hands he held the leathern protector,
the Srānga-bow, the thunder-bolt and conch-shell. Seated on Garudha’s
back, Sanghkarshana, holding a thousand forms and white weapons,
irrepressible unto all creatures like the mount Kailāsha with its
summit, shone like the rising moon. With a view to display his prowess
in battle the high-souled Pradyumna assumed a form like that of
Sanatkumār (4–8). Thereupon shaking innumerable mountains and
obstructing the course of the wind with the forcible flapping of his
wings the powerful Vinatā’s son went on. Endued with the speed of the
mind he crossed the most sacred route of the Siddhas and Chāranas. At
that time Rāma said to Krishna, incomparable in battle:—"O Krishna, what
wonder is this that we have all on a sudden been shorn of our
effulgence? We have all a golden hue. What is the cause? Have we come to
the side of the mount Sumeru?" (9–12) The Lord said:—"Methinks, O slayer
of thy enemies, Vāna’s city is near at hand. To protect him, the fire,
stationed in his city, is coming out blazing. O holder of plough-share,
we have been possessed by the effulgence of the fire of oblation: this
has changed our colour." Rāma replied:—"If by approaching the city of
Vāna we have been shorn of the lustre of our body, do what you think
proper afterwards" (13–15). The Lord said:—"O Vinatā’s son, do what you
think proper. After you have found out a means I shall do what I think
proper" (16).
Vaishampāyana continued:—Hearing those words spoken by Vāsudeva the
highly powerful Garuda, capable of assuming forms at will, assumed a
thousand mouths (17). Afterwards the highly powerful son of Vinatā
leaped up and went to the etherial Gangā. Then drinking profuse water,
he began to shower it on the fire. The intelligent son of Vinatā having
concerted this measure the fire was at once extinguished. Then seeing
that fire extinguished with the water of the etherial Gangā, Suparna,
filled with surprise, said:—"Oh! How powerful is this fire like that at
the end of a cycle. It disfigured the color of even the intelligent
Krishna." After extinguishing the fire the king of birds, Garuda, went
on making a great sound with the flapping of his powerful wings. Seeing
them the fires, the followers of Rudra, thought:—"Who are these three
dreadful men of many forms who are riding Garuda? Why have they come
here?" Those fires of the mountain thought in this way for some, but
could not settle anything. They then began to fight with the three
Yadus. A great noise arose when they engaged in fighting (18-26).
Hearing their great uproar like that of roaring lions the intelligent
Chief of the Fires Angirā sent a man to the scene of the action saying
"Soon proceed where the battle is raging." Another Asura, fleet like the
mind, was quickly despatched by Vanā saying "Go and see what is the
matter." Saying "So be it" the man at once started and saw the fires
fighting with Vāsudeva. He saw that the five principal fire-gods,
Kalmāsha, Kusuma, Dahana, Shoshana and the highly powerful Tapana well
known in the offering of Swāha and other minor fire-gods were all
fighting with their respective armies. Pithara, Pataga, Swarna, Agādha
and Vraja, these five presiding gods of Swadhā were also fighting; the
two highly effulgent fire-gods, in charge of Jyotisthoma and Vasatkāra,
were also fighting. Ascending a fiery car the great saint Angirā,
uplifting his effulgent mace, was shining in that battle-field, in the
midst of fire-gods. Then beholding Angira discharge his sharpened
arrows, Krishna, filled with anger, smiled again and again and said:—"O
ye fire-gods, wait patiently a few moments. The time of your destruction
is drawing near. Within a moment, consumed by the energy of my weapons,
you shall have to fly away on all sides." Thereupon in that great
battle, as if to take Krishna’s life Angirā ran with a burning Trishula
in his hand. Then cutting off his mace with crescent-shaped and
sharpened arrows the intelligent Krishna, effulgent like Yama, the
destroyer of all creatures, struck Angirā on the breast with a
death-like-arrow. Thereat Angirā fell down bathed in blood and with his
body mangled. Seeing it the four fire-gods, the sons of Brahmā along
with others speedily fled away to Vāna’s city (27–40).
Thereupon seeing Vāna’s city from a distance Nārada said "Behold, O
large-armed Krishna, there is the city of Shonita. For protecting Vāna
and for his well-being Kārtikeya and the highly effulgent Rudra with his
consort always live there." Hearing the words of Nārada, Krishna
smilingly said:—"Hear and understand what I say O great Muni. If Rudra
himself comes to the battle-field for protecting Vāna we will also fight
with him to our best." While Krishna and Nārada were thus conversing the
quick-coursing Garuda at once took them to the city of Vāna. Then the
lotus-eyed and cloud-like Keshava blew his moon-like conch-shell.
Blowing that conch and creating terror in Vāna of wonderful deeds the
powerful Mādhava entered into his city. Seeing them thus enter Vāna’s
soldiers got themselves ready for action sounding bugles and conch
shells. Millions of paid soldiers, holding effulgent weapons, marched
out to the battle-field. Those innumerable soldiers, of incomparable
prowess, united, looked like huge black clouds.
Afterwards the Daityas, Dānavas and the leading Pramathas, with various
burning weapons, began to fight with the eternal Krishna. When Krishna,
Sangkarshana, Pradyumna and Garuda began to fight Yakshas, Rakshasas and
Pannagas, irrepressible like burning fire, came from all sides, with
their mouths wide open, to the battle-field for drinking blood.
Beholding Vāna’s army the highly powerful Balabhadra said to Krishna,
the slayer of hostile armies:—"O large-armed Krishna, do that by which
these soldiers may be completely terror-stricken." Thus addressed by the
intelligent Balabhadra Purusottama Krishna, the foremost of the masters
of weapons, took up fiery weapons dreadful like Death. Grinding the
Asuras and birds of prey with those weapons Janārddana speedily went
where the soldiers were seen. Standing on the ground in numberless
detachments that Asura army, consisting mainly of Pramathas, holding
darts, Pattiças, Saktis, Rishthis, Pinākas and Parighas, and having many
dreadful beasts of burdens huge like mountains and clouds, appeared like
clouds scattered by the wind. And many bow-men increased the beauty of
that show. Running hither and thither with maces, darts, swords, clubs
and Parighas that innumerable Asura host increased the beauty of the
battle-field. Thereupon the beautiful Sangkarshana, seated on Garuda’s
back, said to Krishna, the slayer of Madhu:—"O large-armed Krishna, O
Purusottama, I wish to fight with this Asura host." Hearing it Krishna
said: (41-61). "I too feel the same inclination. I wish to fight in the
battle-field with these leading warriors. When I will fight with my face
towards the west Suparna will stand before me. Pradyumna will stand on
my left side and you will stand on my right. In this dreadful fight we
will all protect one another (62–63)."
CHAPTER CCLXX. KRISHNA’S BATTLE WITH JVARA (FEVER).
Vaishampāyana said:—Thus conversing with one another they, holding mace,
club and ploughshare respectively huge like mountain summits, rode
Garuda the foremost of birds. Thereupon, O Janamejaya, when Rohini’s son
engaged in the battle his form grew dreadful like Kāla, as if desirous
of consuming all, at the end of a cycle. Ranging in the battle-field the
highly powerful Baladeva, expert in fighting, drew the enemies with his
plough-share and grinded them with his mace. The highly powerful
Pradyumna, the foremost of men, thwarted the fighting Dānavas with his
arrows. Blowing his conch-shell Janārddana, the holder of conch-shell,
discus and club, resembling a mass of collyrium, fought in many ways.
Having struck the Daityas with his wings and mutilated them with his
nails and beak the intelligent son of Vinata despatched them to the
abode of Yāma. Thus assailed with a downpour of arrows and overpowered
by those four heroes the dreadful army of the Asuras fled away from the
battle-field (64–70). Beholding his army thus routed and with a view to
protect them Rudra’s follower, Jvara, came walking to the battle-field
sighing again and again like a maniac. He had three legs, three heads,
six arms, nine faces and a consuming weapon and was like Yama himself.
He roared like thousands of muttering clouds, sighed and yawned
repeatedly, was dozing, had his hairs erect and eyes filthy. Having made
his face more terrible with his eyes he, in anger, said to the holder of
plough-share:—(71–74). "Why are you elated with the pride of your
strength? Do you not see that I have come to the battle-field? Wait a
few moments. While you have come before me in the battle-field you will
not return with your life." Saying this, smiling and showing his fist
dreadful like the fire of dissolution Jvara ran towards Halāyudha
(75–76). Rohini’s son however began to move about so quickly in
thousands of circular ways that Jvara could not find an opportunity.
Then aiming at his body huge like a mountain Jvara, of incomparable
energy, hurled his consuming weapon which fell on his breast. Dropping
on the summit of the mount Sumeru from Rāma’s breast that burning weapon
shattered it into pieces. Krishna’s elder brother was however being
consumed by the remnant that was left on his breast. Sighing and yawning
every moment he began to move about recklessly. His eyes were dilated,
hairs stood erect and all his senses were bewildered. He began to sigh
like a maniac. Thereupon almost losing consciousness Haladhara said to
Krishna:—"O Krishna, O large-armed Krishna, O thou the giver of
protection, I am being consumed, nay I am being consumed completely. How
shall I be saved?" Thus addressed by the highly powerful Bala Krishna,
the foremost of strikers, smilingly said:—"No fear." Saying this he
embraced Halāyudha (77–84). He was then saved by loving Krishna from
being burnt. Having saved Rāma from being consumed the slayer of Madhu,
Vasudeva, highly angered, said to Jvara:—"O Jvara, come and fight with
me. Show to me the extent of your strength and power in this battle".
Thus addressed the highly powerful Jvara, with his right hand,
discharged his great burning weapon on Krishna’s body. At this the
powerful Krishna, the foremost of strikers, experienced a burning
sensation for a few moments. Immediately after the fire was put out.
Thereupon Jvara, with his serpent-like long arms, struck Krishna on the
neck and then dealt a blow on his breast. Thus there took place a great
encounter, in the battle-field, between Jvara and the highly energetic
Krishna the foremost of men. The sound of the stricking of arms caused
by Krishna and Jvara in that highly dreadful battle was like that of a
thunder striking a mountain summit. Occasionally was heard "Do not
strike in this way: you should do it in this way." In that great battle
those two highly powerful ones so fought for a moment, that Lord of the
Universe, under the guise of a man, thinking that he would come to an
end, grinded the sky-ranging Jvara adorned with golden ornaments with
his arms (85-93).
CHAPTER CCLXXI. KRISHNA’S BOON TO JVARA.
Vaishampāyana said:—Considering Jvara, assailed with his arms, dead
Krishna, the slayer of enemies, threw him down on the surface of the
earth. Released from his arms, Jvara, of incomparable energy, did not
leave Krishna’s body but entered into it. Possessed by Jvara (fever) of
incomparable energy Krishna had his movements slackened and repeatedly
supported himself by touching the ground. He was possessed by sleep, his
steps were slackened and his hairs stood erect. He repeatedly sighed and
yawned. Thus possessed by weakness and yawning repeatedly the great
Yogin Krishna, the victor of the enemy’s cities, regained his natural
state after a long time (1-5).
Thereupon knowing himself possessed by Jvara Purosottama created another
for its destruction. With his energy, the energetic Janārddana, of
dreadful power, created a dreadful Jvara, highly terrible unto
creatures. Catching hold, by force, of the former Jvara the one, created
by Krishna, presented it before him. Having thus driven out that Jvara
from his body through one created by him the highly powerful and angry
Vāsudeva struck him down on the ground and was about to tear him into
pieces. Thereat Jvara, bewildered, said "O Janārddana, it behoveth thee
to protect me." However while Krishna, of incomparable energy, was about
to strike that Jvara on the ground an invisible voice was heard in the
sky:—"O Krishna, O large-armed Krishna, the enhancer of the delight of
the Yādavas, do not kill this Jvara. O sinless one, he is worthy of
being protected by thee" (5–12). Thus addressed Hari, the lord of the
past, future and present and the great preceptor of the world let Jvara
off. Thereupon prostrating himself with bent head at Hrishikesha’s feet
Jvara said:—"O descendant of Yadu, O Govinda, hear what I have to submit
unto thee. Hear, O large-armed deity, what I have got in my mind and do
thou accomplish it. O lord, I pray from thee for this boon only that I
may be the only Jvara in this world and no one else may flourish." The
lord said:—"It is proper to confer a boon on one who prays for it.
Besides you have sought my protection. May you fare well therefore, O
Jvara. You will have what you are praying for. As before you will be the
only Jvara. May he, whom I have created, dissolve in me" (13–18).
Vaishampāyana said:—Having said this the highly illustrious Krishna, the
foremost of strikers, again spoke to Jvara:—"Hear, how you will range in
the world, having spread yourself amongst the entire creation mobile and
immobile. If you seek my pleasure divide yourself into three parts. With
one do you possess the four-legged animals, with the second the immobile
objects and with the third the human beings. And with the fourth portion
of your third part you will always live in the midst of the birds.
Dividing yourself into four parts namely appearing every day, after two
days, three days and four days you are to live amongst mankind. Hear how
you are to live amongst other creatures. In trees you will live in the
shape of an insect and the disease that withers up the leaves and turns
them pale; in the fruits you will live like Aturya disease; in the
lotuses like frost, in the earth like a desert, in the water like
Neelikā (a plant), in the peacocks like the growing of the tuft, in the
mountain like mineral and in the cows like _Khoraka_ or a cow-disease;
you will live on earth under these numerous forms. With your very view
and touch the animals will be shorn of their lives. Only gods and men
will be able to withstand you" (19-28).
Vaishampāyana said:—Hearing the words of Krishna Jvara was delighted and
with folded hands saluted him and said:—"O Mādhava, blessed I am for thy
giving me soverignty over all creatures and objects. O Purusottama I
wish now to carry out any other order of yours. O large-armed Govinda,
order me what I am to do. Formerly I had been created by Hara the slayer
of Tripura and of other animals. Now vanquished by thee in battle I have
become thy servant. Thou art now my master (29–32)".
Vaishampāyana said:—Hearing the words of Jvara Vasudeva said:—"Hear,
what resolution I cherish at heart." Jvara said:—"O holder of discus, I
have been favoured and blessed with what good thou hast done for me.
Order me, what what pleasure of thine I may carry out." The lord
said:—"O Jvara, the man, who having saluted me, will attentively read
this account of prowess displayed only by our arms in the great battle,
will be freed from fever." Thus addressed by Krishna, the foremost of
Yadus, the highly powerful Jvara said:—"So be it." Having thus obtained
the boon and promised, Jvara, saluting Krishna, left the battle-field
(33–37).
CHAPTER CCLXXII. THE FIGHT BETWEEN KRISHNA AND SHANKARA.
Vaishampāyana said:—Thereupon riding quickly Vinatā’s son, those three
(heroes), stationed in the battle-field like three fire-gods, began to
fight there. Seated on Garuda’s back those highly powerful three heroes
assailed and dispersed the Dānava army with a downpour of arrows.
Assailed with the strokes of discus, plough-share and arrows the
irrepressible and huge Danava army were worked up with anger. As fire
increases in a room with dry fuels so the fire, engendered by Krishna’s
arrows, increased that fire burning like that of dissolution, and
consumed thousands of Dānavas in the battle-field (1-5).
Beholding his soldiers assailed and burnt with various arrows of
Krishna, and take to their heels Vāna came there and prevented them
saying "Born in the race of the Daityas why do ye, overwhelmed with fear
and displaying your weakness, fly away from the battle-field? Why do you
take to your heels leaving off your respective coats of mail, swords,
daggers, darts, leathern protectors and axes? Think of your birth and
living with Hara and then decide whether you should fly away. I now
stand before you." Although they heard the words given vent to by Vāna,
the Dānavas, beside themselves with fear, paid no heed to them and fled
away. Of the soldiers remaining there only the Pramathas stood firm and
desired to fight again (6-11).
Beholding his soldiers routed, Kumbhānda, Vāna’s powerful minister and
friend, said:—"O ye leading Dānavas, behold Shankara, Kārtikeya and Vāna
in the battle-field. Still, possessed by fear, why are you flying away
leaving your own armies? Give up hope of your lives and fight." Before
they heard those words of Kumbhānda, the Danavas stricken with the fear
of the fire of Krishna’s discus, fled away on all sides. Thereupon
beholding all the soldiers routed by Krishna, Siva, of incomparable
prowess, had his eyes reddened with anger. And in order to protect Vāna,
he stood on his lustrous car and prepared himself for fighting. Kumāra
too ascended a car burning like car. Powerful Rudra, ascending a car
drawn by lions and biting his hips, drove where Hari was (12–17). At
that time his car, as if devouring the sky, making a great sound and
drawn by lions, looked like the full-moon freed from clouds. Filled with
various ghosts making diverse sounds that car of the god of gods
proceeded towards the battle-field. Of those ghosts some had the faces
of lions, some those of tigers, some those of serpents, some those of
horses and some those of camels; they too, filled with fear, were
trembling. Amongst those highly powerful ghosts, some had the faces of
asses, some those of camels, some those of peacocks, Some those of
horses, some those of rams, and some those of cats. Some had the faces
of sheep, some put on bark, some had tufts of hairs on their heads, some
wore matted locks, some had hairs bound up, and some were naked. They
all blew conch-shells and bugles when they proceeded to the
battle-field. Of them some had beautified faces and were adorned with
celestial weapons and flowers. Some were dwarfish and some were
grim-visaged. Some put on lion and tiger skins. Some had faces covered
with blood, huge-teeth and were fond of flesh. They all stood encircling
Shankara the destroyer of great enemies in the battle-field and were
waiting there at ease. Beholding that car of the indefatigable Rudra.
Krishna, riding Garuda, proceeded to the battle-field. Then beholding
Hari proceed on Garuda discharging arrows, Hara, ever standing at the
head in a battle, struck him in anger with hundreds, of winged arrows.
Assailed with shafts by Hara, the grinder of enemies, Hari too, irate,
took up most excellent weapons given by Indra. Thereupon assailed by
Krishna and Rudra the earth shook and the elephants trembled raising
their heads. The mountains were covered with the water of streams; some
had their summits scattered on all sides. In that encounter between Hara
and Hari the quarters, sky and earth were as if all ablaze. Fire-brands
fell on earth from all sides and dreadful-looking jackals began to emit
inauspicious cries. With a great noise Indra began to send down showers
of blood and fire-brands covered the rear of Vāna’s army. The wind blew
high, and the luminous bodies and herbs, shorn of lustre, flew about in
the sky. At that time the Grandfather, knowing that Rudra, the destroyer
of Asuras, had entered upon a battle, came there encircled by the
celestials The Apsaras, Gandharvas, Yakshas, Vidyadharas, Siddhas, and
Chāranas, stationed in the sky, began to witness that encounter. Then
Vishnu discharged Indra’s weapon at Rudra (18–37). Burning it went up to
the car where Rudra was. The very next moment hundreds and thousands of
arrows dropped before Hara’s car. Seeing it and filled with anger Hara
discharged the highly dreadful fiery weapon. It appeared indeed highly
wonderful. At that time Krishna and the three other heroes were entirely
covered with arrows; and scorched with the fire of the weapon they were
so much emaciated that they were not visible. Thereat thinking that
Krishna had been slain by the fiery weapon the Asuras sent up a leonine
shout (36-41).
Thereupon patiently bearing those fiery weapons in the battle-field the
powerful Vāsudava, who was a master of every sort of weapon, took up
Vāruna weapon. When that Vāruna weapon was discharged by the high-souled
Vāsudeva the fire of the fiery weapon was extinguished. When that weapon
was baffled by Vāsudeva Bhava discharged four other weapons resembling
the fire of dissolution, namely Paishāca, Rākshasa, Roudra and Angirasa.
In order to baffle those weapons Vasudeva shot four arrows namely
Vāyavya, Sāvitrya, Vāsava and Mohana. Having thus counteracted those
four weapons with his four arrows Mādhava discharged his Vaishnava
weapon like unto Antaka (the destroyer) with his mouth wide open. When
the Vaishnava weapon was discharged all the Bhutas, Yakshas and Asuras
of Vāna’s host, unconscious and stricken with fear, fled on all sides.
Then beholding his army abounding in Pramathas thus routed the great
Asura Vāna speedily ran towards the battle-field. As the king of gods,
the wielder of thunderbolt, proceeds encircled by the celestials, so
Vāna went surrounded by the highly powerful and mighty car-warriors, the
Daityas holding dreadful arms (42-50).
Vaishampāyana said:—At that time with the recitation of names and
mantras the Brāhmanas performed benedictory ceremonies on Vanā’s behalf.
Bali’s son Vāna too, conferring on the Brāhmanas, auspicious cows,
raiments, fruits, flowers and gold coins, shone like the lord of riches.
The huge car of Vāna, painted with gold and adorned with a hundred moons
and a million of stars and numerous bells, shone there like fire or a
thousand suns. Assuming a dreadful form Vāna, holding a bow, got upon
the car brought by the Dānavas for fighting with those foremost of
Yadus. Afterwards as at the time of the universal dissolution the ocean,
abounding in waves increased by the wind, is agitated so that ocean, of
great force abounding in cars of the heroes, went on. O king, at that
time the Dānavas, holding bows, great car-warriors as they were, shone
there like mountains covered with forests; their very sight created
terror in all (51-56).
CHAPTER CCLXXIII. THE EARTH GOES TO BRAHMA: MARKANDEYA EXPLAINS HOW
BRAHMA, VISHNU, SIVA ARE ONE.
Vaishampāyana said:—When the three eyes (of Siva) were burning all the
worlds were covered with darkness: and Nandi, Rudra and his car were not
visible (1). Then Rudra, burning in double effulgence on account of his
anger and strength, took up his arrow having sharpened darts on four
sides with which he had killed Tripura. When the three-eyed deity took
up that arrow, set it to his bow and was about to discharge it the
high-souled Vāsudeva, cognizant of the minds of all, came to know of it.
Thereupon the quick-handed and highly powerful Purusottama took up his
weapon Jrimbhana (yawning) and made with it Hara yawn. With that arrow
the Divine Hara, the conqueror of Asuras and Rakshasas, was stupified
together with his bow and arrows and lost consciousness. Having
stupified with his weapon his own self in the shape of Rudra together
with his bow and arrows the highly powerful Krishna, identical with all,
blew his conch-shell. Seeing Shankara stupified and hearing the blare of
his conch-shell Pānchajanya and the twang of of his bow Shrānga all the
creatures were filled with fear. In the meantime Rudra’s followers
arrived at the battle-field and resorting to an illusory fight attacked
Pradyumna. The highly powerful and energetic Makaraketana however made
them all asleep and with his arrows began to kill the Dānavas who had
innumerable Pramathas amongst them (2–10). While Rudra, of unwearied
actions, yawned a flame came out of his mouth and consumed the ten
quarters. At that time assailed by those powerful armies the goddess
Earth, trembling, approached the great Brahmā and said "O thou of large
arms, O great god, I have been assailed with great energies. I have been
so much loaded with the weight of Rudra and Kesheva that I will again be
reduced to one all-extending ocean. O grand-father, do you think of this
unbearable burden of mine. Do thou find out some means, by which
released of my burden I may uphold the mobile and immobile creations"
(11-15).
Vaishampāyana said:—Hearing it the grand-father said to the daughter of
Kashyapa:—"Sustain yourself for a moment and you will be released of
your burden." Thereupon the Lord Brahmā said to Rudra:—"Thou didst find
out the means of slaying this great Asura: why dost thou then wish to
protect him? O thou of large arms, I do not like that thou shouldst
engage in an encounter with Krishna. Dost thou not know that Krishna is
thy second body." Hearing the words of Brahmā the eternal Lord, having
three eyes, concentrated his mind on the Brahman (soul) within him and
saw the three worlds consisting of mobile and immobile creations.
Beholding himself stupified along with his bow and arrow the great Yogin
Bhava, by virtue of his mental concentration, thought of the boon he had
conferred and of what he had said at Dwārakā: he therefore made no
reply. Seeing him in Krishna and them both in one (Brahman) he was
pacified and left the battle-field. Rudra said to Brahmā:—"O lord, I
will not fight any more. By this encounter of Krishna and Vāna the earth
will be relieved of her burden" (16–21). Thereupon with great pleasure
Krishna and Rudra retired from the battle-field and embraced one another
(22). When those two great Yogins were united no body could see them.
Having brought out the reconciliation between Hara and Hari and himself
only seeing them Brahmā, the creator of all, said to the Rishis Nārada
and Mārkandeya who were by his side and who had questioned that
far-sighted deity:—"In a dream in the night I saw Bhava and Keshava in
the lake near the mount Mandara (22–25). Here I saw Hara in Hari’s form
and Hari in Hara’s. Hara had conch-shell, discus and club in his hands,
was clad in a yellow raiment and rode Garuda. Hari had trident and
Pattica in his hand, was clad in a tiger-skin and rode a bull. Seeing
that highly wonderful scene I am filled with surprise. O Mārkendeya, do
thou describe unto me the truth" (26–28).
Markendeya said:—Shiva is identical with Vishnu and Vishnu is identical
with Shiva. I do not see any difference. They are both auspicious,
without beginning, middle or end, eternal and undecaying. Hear I will
describe that form identical with Hari and Hara (29–30). He is Vishnu
who is Rudra; and he is Rudra who is Brahmā. Brahmā, Vishnu and Rudra
are one and of the same form. Three of them are great ascetics, Lords of
half-females, self-sprung, givers of boons and masters of the universe.
As water is mixed with water when it is thrown into it so Vishnu becomes
at one with Rudra, when he enters into him. As fire becomes fire when it
is mixed with it so Rudra becomes identical with Vishnu when he enters
into him. Rudra is identical with fire and Vishnu is identical with the
moon. This universe, consisting of mobile and immobile creations, is
identical with the protector of what is mobile and immobile in this
universe. And Maheswara is their destroyer. The Lord Narayana, identical
with past, present and future and Maheswara are the primary causes of
Hiranyagarbha and the great principles. They both are the givers of the
Vedas. They are the creator and the protector of the universe. They send
down rain in the shape of Indra and spread rays in the shape of the sun.
They blow in the shape of the wind and create all. Thus O Grand-father,
I have described to you the great secret. The man, who daily reads or
hears this account, attains to that most excellent region created by the
power of Vishnu and Rudra (29–39). With Brahmā, Hari and Hara are the
Creator, Preserver and Destroyer of the universe. I will now chant their
glories. Vishnu is adorable unto Rudra, and Rudra is adorable unto
Vishnu. They are one, still they range in the world under two forms.
Vishnu is not different from Shankara and Shankara is not different from
Vishnu. Therefore formerly Rudra and Upendra became one. Salutation unto
Rudra and Krishna of one united body (40-42). Salutation unto the
three-eyed deity, salutation unto the two-eyed deity, salutation unto
coppery-eyed (Kumara) and lotus-eyed (Pradyumna) (43). Salutation unto
the holder of the earth, of the holder of peacock-feathers and of
Keyura. Salutation unto him adorned with a garland of skulls, him
adorned with a garland of wild flowers, him the holder of trident and
him the holder of discus, unto the standard of gold and Brahmā (44–46).
Salutation unto him clad in skin and salutation unto him clad in a
yellow raiment. Salutation unto the Lord of Lakshmi and unto the Lord of
Umā (47). Salutation unto the holder of trident and unto him of mace.
Salutation unto him whose body is covered with ashes and unto him who is
dark-blue hued. Salutation unto him who lives in the cremation ground
and unto him who lives in an Ashrama. Salutation unto the rider of a
bull and unto the rider of Garuda. Salutation unto him who has more than
one form, unto him who has many forms, unto the Lord of destruction and
unto him who lies on the ocean. Salutation unto him who has many forms
and unto him who is Bhairava (49–50).
CHAPTER CCLXXIV. KARTIKEYA GOES TO THE BATTLE-FIELD.
Janamejaya said:—After the high-souled Krishna and Rudra had retired
from the battle-field, how did the hair-stirring battle of the enemies
continue (1)?
Vaishampāyana said:—Stationed on the car brought by Kumbhānda, Guha
(Kārtikeya) drove towards Krishna, Baladeva and Pradyumna and struck
them with hundreds of dreadful and sharpened arrows. Bathed in blood
those three gods, like unto three fires, fought with Kumara (2–4). After
those heroes, expert in fighting, had struck Kumāra with three weapons
given by Wind-God, Fire-God and Indra he, too, with three weapons,
counteracted them and struck the Yadavas with three other weapons,
namely Shaila, Vāruna and Sāvitri. They however, devoured, by virtue of
their illusory powers, all the weapons shot by the great Kumāra, the
holder of burning bow and shaft. Then the highly powerful Guha, burning
in effulgence and biting his lips, took up the dreadful weapon
Brahmashira like unto the Destroyer himself (5-8). When the highly
dreadful weapon Brahmashira, endued with the effulgence of a thousand
suns and destructive of the world, was discharged by Kumāra the
creatures lost their consciousness through its warmth and fled away on
all sides and the whole universe bewailed. Seeing it the powerful
Keshava, the slayer of Keshi, took up his discus the destroyer and
counteractor of all weapons. As in the rainy season the clouds cover the
rays of the sun, so that discus, of the high-souled Keshava, clouded,
with its lustre, that of Brahmashira weapon (9-12).
When that Brahmashira weapon was shorn of its lustre, power and energy,
Guha, with his eyes reddened in anger, was worked up like fire to which
oblation of clarified butter is offered. He then took up a dreadful
burning, golden Sakti of sure aim, destructive of enemies and creating
terror in all creatures. He then discharged, in anger, that celestial
burning Sakti set with bells, effulgent like a fire-brand and resembling
the fire of dissolution (13–15). He then set up a powerful shout which
struck terror unto his enemies. When that Sakti was discharged by the
high-souled Guha, it went up into the sky, yawned and moved about with
great force as if desirous of slaying Krishna. Beholding that burning
Sakti the gods and their king were greatly depressed and said—"Perhaps
Krishna will be consumed." However as soon as that great Sakti appeared
before him in that great battle the highly powerful Mādhava shouted and
as if remonstrating struck it down on the ground. When that great Sakti
was struck down there arose from all sides exclamations "Well done! Well
done!" And Vāsava together with the celestials sent up a leonine shout.
When the gods were thus roaring the powerful Vāsudeva took up his discus
for killing the Daityas (16–21).
When Krishna, of incomparable energy, was about to discharge his discus,
the beautiful Kottavi, at the mandate of Mahādeva, came there naked for
protecting Kumāra. The eighth portion of the goddess, Lamvā, intervened
between them like a beautiful golden Sakti. Seeing the goddess stand
before Kumāra the large-armed Krishna was baffled and said:—"Oh fie on
you? Fly away soon from this place; why do you throw obstacles in the
way of certain destruction?" (22–25)
Vaishampāyana said:—Hearing even those words of the mighty-armed Krishna
Kottavi did not put on her cloth for protecting Kumāra (26).
The Lord said:—"Take Guha with you and fly away soon from the
battle-field. It will be well for us to-day, if you do this. Or else if
I refrain from fighting he will fight with me" (27). Thereupon beholding
that naked goddess in the battle-field the divine younger brother of
Vasava the Lord Hari put away his discus. Hearing those words of the
intelligent Mādhava, the god of gods, the goddess brought Guha before
Hara. Then when the great danger took place and Guha was protected by
the goddess, Vāna came to that place. When he saw Guha released from
Krishna’s discus and retire from the battle-field he felt an inclination
for fighting himself with Mādhava (28–31). Thereupon bewildered the
ghosts, Yakshas and Vāna’s soldiers fled away on all sides. Of that
broken army only Pramathas remained there. And with them the great Asura
soon marched for the battle-field. As the wielder of thunderbolt
proceeds in the company of the leading celestials so. Vāna went out with
highly dreadful, powerful, energetic and great Daitya commanders.
Thereupon chanting the destruction of his enemies his priests and other
elderly persons, well read in Srutis, performed benedictory ceremonies,
on behalf of the high-souled Vāna with _Mantras_, recitation and herbs
(32–37).
CHAPTER CCLXXV. THE BATTLE BETWEEN VANA AND KRISHNA.
Beholding Vāna issue out and stand for battle Krishna too rode Garuda
and went towards Wāna. Beholding the Yadu king Krishna, of incomparable
energy, the rider of Garuda, approach and stand in the west Vāna was
filled with anger and said to Vāsudeva:—"Wait! Wait! You will not escape
from me to-day alive to Dwarakā and see your friends there. O Mādhava,
you have been urged on by Death. Therefore vanquished by me in battle,
you will, on the eve of your death, see the golden leaves of the trees.
O Garudhwaja, being of eight arms how you will be able to fight with me
who have a thousand arms? Slain with all your friends by me in the city
of Shonita you will remember Dwārakā. You will see to-day my thousand
arms, adorned with various weapons and ornaments, multiply into a
million" (36-44).
While Vāna was thus roaring his words as if travelled all over like the
dreadful waves of an ocean raised by the wind. As if desirous of
consuming the world the eyes of that highly powerful Asura, filled with
anger, shone like two suns rising in the firmament. Hearing those proud
words of Vāna Nārada so laughed aloud that as if the sky was sundered in
twain. Seated on a Yoga seat that ascetic, filled with curiosity, moved
about on all sides for seeing the battle (45-48).
Krishna said:—"O Vāna, why are you roaring thus out of foolishness? The
heroes do not vaunt thus. What is the use of vaunting? Come and fight
with me in the battle field. O son of Diti, you have given vent to many
unconnected words. If by words victory is accomplished in a battle, you
would have been no doubt victorious. Come O Vāna; either defeat me or
vanquished by me lie down on earth for good with your face down." Saying
this Krishna struck Vāna with arrows cutting him to the quick. Thus
mangled in that dreadful encounter by Krishna with arrows cutting to the
very vitals Vāna, with great care, covered Krishna with burning arrows.
With Parighas, Nisthringsas, clubs, Tomaras, Saktis, maces and Pattishas
he completely covered Keshava. Proud Vāna, having a thousand arms,
easily fought in the battle-field with two-armed Keshava. Although
having eight-arms Keshava, the holder of conch-shell, discus and club,
fought with thousand-armed Vāna in that battle. Then beholding Krishna’s
superior training Bali’s son was greatly worked up with anger. He then
discharged that celestial great weapon destructive of all enemies which
Brahmā, by his ascetic powers, had formerly created for Hiranyakashipu.
When that weapon was shot off all the quarters were enshrouded with
darkness and thousands of dreadful omens were seen on all sides. When
all the worlds were covered with darkness every thing was beyond the
range of perception (49-59). The Dānavas applauded Wāna, saying "Well
done! Well done!" and words of exclamations by the gods as "Alas!" were
heard (90). A dreadful downpour of burning arrows was caused by the
power and force of that weapon (61). When that weapon was discharged by
Vāna and Keshava was being burnt, wind, storm or clouds did not move
(62). When the divine slayer of Madhu took up Indra’s weapon like unto
inevitable death in the battle-field all the worlds were shorn of
darkness, the fire was extinguished and the Dānavas completely lost
their hearts. Seeing the Dānava weapon counteracted as soon as Indra’s
weapon was got ready the gods began to laugh and roar like lions
(63–65).
Beholding his weapon thus counteracted Diti’s son Vāna was beside
himself with rage, said harsh words to Keshava who was on Garuda and
covered him with maces and Pattiças. Keshava, the slayer of his enemies,
however soon counteracted similingly his uplifted weapon. In that great
battle with arrows, like unto thunderbolts, shot off his Srānga bow
Keshava sundered Vāna’s car, with horses and standards, into pieces. The
very next moment the highly powerful Keshava separated from Vāna’s
person his highly lustrous crown, coat of mail, bow and shield. And
smilingly he struck him on the breast with winged arrows. Cut to the
very quick Vāna lost his consciousness and swooned away. Seeing Vāna
thus struck and swoon away Nārada, who was sitting on the highest top of
the palace, rose up with clapping and said "O great fortune! Great
fortune, blessed is my life and birth since I have witnessed today this
wonderful prowess of Dāmodara. O thou of large arms, O thou adored by
the gods, do thou accomplish that for which thou hast incarnated
thyself. Destroy soon Diti’s son Vāna." Having thus sung the glories of
the Lord Krishna and emblazoned the battle-field with sharpened arrows
he moved about in the battle-field (66–76).
In that battle their standards, encountering each other, fought; so did
the horses of the Devas and Dānavas. When Garuda and the peacock fought
they struck each other with wings, beaks and talons. Thereupon leaping
up in anger the highly powerful son of Vinatā speedily caught hold of
the peacock’s head with his beaks and struck him with his wings and
talons. Thus repeatedly drawn by the highly powerful son of Vinatā the
peacock fell down unconscious as the sun drops down from the sky. When
the highly powerful peacock fell down on the ground, Vāna, stricken with
great anxiety, thought:—"Elated with the pride of my strength I have not
regarded the words of my friends. And therefore I have met with
discomfiture before the very eyes of the gods and Daityas." Beholding
Vāna thus depressed and distressed the Lord Rudra grew anxious for
protecting him. Mahādeva, then in grave words, said to Nandi (77–85), "O
sinless Nandi, go speedily where Vāna stands in the battle-field and
give him this celestial car drawn by lions. I do not wish to fight. Let
me stand here amongst the Pramathas. You better go and protect Vāna"
Saying "So be it", Nandi, the foremost of car-warriors, went to Vāna
with the car and spoke to him slowly. "O highly powerful Daitya, get
upon this car soon; O hero, I will be your charioteer. Do not delay;
ascend this car." Ascending that car, constructed by Brahmā, of Bhava of
incomparable energy the powerful Vāna, in anger, brought into
requisition the burning Roudra weapon Brahmashira, capable of destroying
all other arms. Although the Lotus-sprung (Brahmā) had created that
weapon for protecting the worlds still they were all agitated when it
was ablaze. Seeing it and destroying it with his discus Krishna said to
Vāna, illustrious in the world and incomparable in battle:—"O Vāna,
where are your vauntings now? I now stand for battle: fight and display
your prowess. Formerly there was a king having a thousand arms by namely
Kārtavirya. His arms were reduced to two by Rāma in battle. Your pride,
begotten by the strength of your arms, will share the same fate. I will
soon destroy your pride in the battle-field. If you wait here for a
moment I will chop off your arms which have created such a haughtiness
in you. You will not be suffered to leave me with your life."
Seeing that highly dreadful encounter like unto that between the gods
and demons Nārada began to dance with glee. Vanquished by the
high-souled Pradyumna, the ghosts, leaving the battle-field, went to
Shankara. Thereupon Krishna, resembling the muttering of the clouds of
the rainy season, soon took up his thousand-bladed discus destructive of
the Daityas in the battle-field. In that discus were combined the
energies of luminous bodies, thunder, lightnings and of the king of
gods. In it were the energies of the three-fold fires, Brahma fire and
of the austerities and penances of the Rishis. In it was the energy of
chaste women, the strength of the birds and beasts and the energy of the
holder of the discus. In it was the strength of the Rākshasas, Yakshas
and Gandharvas (86-104). In it was the power of all other creatures
living in the three worlds. That powerful discus of the Lord, effulgent
like the sun, stood before Vāna and deprived him of his energy.
Beholding the Lord with uplifted discus in the battle-field and knowing
that it, endued with great energy, was incomparable and could not be
counteracted Shiva said to Girija:—"O goddess, the discus, which Keshava
has taken up, is unconquerable in the three worlds. Thereupon release
Vāna before Keshava discharges this discus." Hearing the words of the
three-eyed deity the goddess said to Lamvā:—"O Lamva, go soon and
protect Vāna." Saying this Himalaya’s daughter disappeared from view by
her yoga powers; and going only to Krishna she showed her true form. On
the other side seeing the Lord stand in the battle-field with uplifted
discus Lamvā disappeared from view and left off her clothes. In order to
protect Vāna, the goddess Kottavi, appeared naked before Vasudeva.
Seeing her again return and appear before him with Rudra’s consent
Krishna said:—"O you of red eyes, you have again come naked to the
battle-field for saving Vāna. Forsooth I will kill Vāna." Thus addressed
by Krishna Lamvā said:–"O god, I know the great Purusottama, eternal,
undecaying and lotus-navelled Hrishikesha, the creator of the world as
the prime cause of the universe. O Keshava, thou shouldst not slay Vāna
who has no match in the battle-field. Do thou promise Vāna protection
and let me see my son alive. O Mādhava, I conferred on him a boon saying
that I would protect him. Thou shouldst not falsify my words."
Thus addressed by the goddess, Krishna, the creator of enemy’s cities,
in anger said:—"Hear the truth, O lady. I will forsooth cut off to-day
his thousand arms, elated with the pride of which Vāna is roaring in the
battle-field. Your son will live even if Vāna has two arms (105-120).
And resorting to his demonaic pride he will not approach me any more."
Thus addressed by Krishna of unwearied actions the goddess said:—"O god
of gods, let Vāna be so." Thereupon the highly powerful and large-armed
Krishna, the foremost of speakers and strikers, welcoming Kārtikeya’s
mother, said to Vāna in anger:—"Fie on your manliness, O Vāna. Whenever
you have been engaging in an encounter with me Kottavi, considering you
weak, is coming and standing in the battle-field." Saying this the
self-controlled and highly powerful Krishna opened his eyes and
discharged his discus aiming it at Vāna. With great force Gadādhara,
worked up with ire, took up that wonderful discus, effulgent like the
sun, at the discharge of which, all the worlds, mobile and immobile,
become unconscious and flesh-eating creatures find great pleasure,
discharged it and cut off Vāna’s arms. When discharged by Shridhara,
parmeating the universe, that firmament-like discus so moved about in
the battle-field that no body could see its true form. Gradually cutting
off Vāna’s thousand arms and making him the owner of only two the
Sudarshana discus returned into Krishna’s hands (121-131).
Vaishampāyana said:—When the Daitya-killing discus returned successful
into Krishna’s hands the huge-bodied great Asura Vāna, bathed in
streaming blood, who had his thousand arms chopped off, was maddened
with the smell of blood and repeatedly roared like a muttering cloud.
Hearing his leonine shout Krishna, the slayer of his enemies, was about
to hurl his discus again for killing him. Thereat approaching him with
Kumāra Mahadeva said:—"O Krishna, O thou of large arms, I know thee as
the eternal God Purusottama, the destroyer of Madhu and Kaitabha. Thou
art the refuge of the world and the universe has emanated from thee.
Thou art unconquerable unto the entire world consisting of gods, Asuras
and Pannagas. Therefore do thou withdraw thy uplifted, irrepressible,
celestial discus terrible unto the enemies. O slayer of Keshi, I have
promised Vāna protection and therefore do I request thee to desist
(132-138)".
Krishna said:—"O god, salutation unto thee who art adorable unto the
gods and Asuras. I withdraw my discus. At thy request Vāna will live. O
Maheshawara, at thy request I do not accomplish Vāna’s destruction for
which I had come here. Permit me now to return" (139-140).
Saying this to Mahadeva Krishna went where Aniruddha was waiting bound
with arrows. After Krishna’s departure Nāndi spoke to Vāna the following
well-meaning words: "O Vāna, with these wounds appear before the god of
gods." Hearing the words of Nandi, Vāna too felt a desire of going away
speedily. Beholding Vāna divested of his arms the powerful Nandi took
him on his car to the rider of a bull (Shiva). He again spoke these
well-meaning words to Vāna:—"O Vāna, the god of gods is propitiated with
you. Dance before him and you will meet with your well-being." Urged on
by Nandi’s words, the bewildered, terror-stricken Dānava Vāna, desirous
of living, began to dance with his body, bathed in blood before
Shankara. Beholding Vāna, stricken with fear, dance again at Nandi’s
words, Mahādeva, ever kind unto his votaries, stricken with compassion,
said:—(141-148). "I am pleased with you. The time has come when you may
pray for a boon. Therefore pray for one you are cherishing at heart."
Vāna said:–"O Lord, O God, if thou art desirous of giving me a boon
grant me one by which I may become immortal and freed from fever."
Mahadeva said:—"O Vāna, you are now like the gods. You will not meet
with death. Furthermore, I am always kind to you. Pray for another
boon." Vāna said:—"O Bhava, may those thy votaries, who will dance as I
am doing covered with blood and inflicted with wounds, have sons." The
Lord said:—"Those of my votaries, who abstaining from food and being
patient, truthful and honest will thus dance, will have sons. O my son
Vāna, may your desire become fruitful. Pray for a third boon. I will
grant it." Vāna said:—"O Bhava, may my body, inflicted with wounds by
the discus, find relief by thy third boon." Rudra said:—"So it will be
and your body will be freed from pain. It will be healthy and unscathed
as before. I am never unkind to you, specially I have been greatly
pleased with you. If you wish you may pray for the fourth boon." Vāna
said:—"O lord, may I be the first of the families of Pramathas and be
renowned forever under the name of Mahākāla (149–158)".
Vaishampāyana said:—Saying "So be it", the highly effulgent Lord
Shankara again said:—"By being under my protection you will have a
celestial form, be of unscathed body and freed from diseases. By living
always near me you will have no fear. I give you this fifth boon that
you will be well-known by your strength and manliness. O Vāna, if you
have any other desire in your mind pray for another boon." Vāna said:—"O
lord, by thy favour my body may not be disfigured. I may not be ugly
even if I have two arms." Hara said:—"O great Asura, I have nothing
which I can not give away to my votaries. Besides you are my greatest
votary. What you have wished will be accomplished." Thereupon Mahadeva
again said to Vāna who stood by him:—"O Vāna, what you have said, will
be so." Saying it the Lord, encircled by ghosts, disappeared before all
creatures (159-164).
CHAPTER CCLXXVI. KRISHNA FINDS ANIRUDDHA: GIVES THE KINGDOM TO KUMBHANDA
AND FIGHTS WITH VARUNA FOR COWS.
Vaishampāyana said:—Having thus obtained a number of boons Vāna was
highly pleased. And having attained to the dignity of Mahākala he went
with Rudra (1). Vāsudeva too, on the other hand, repeatedly asked
Nārada, saying:—"O reverend sir, my mind is overpowered with affection.
I wish to know truly where Aniruddha is waiting bound with the noose of
serpents. The heroic Aniruddha being taken away stealthily the city of
Dwārakā is filled with anxiety. I will therefore soon release him for
whom I have come here. O sir, I wish to see even to-day Aniruddha who
has his enemies slain. Tell me if you know the place." Thus addressed by
Krishna Nārada replied: (2-5). "O Mādhava, the prince Aniruddha is
waiting, bound with serpents, in the female appartment." In the meantime
quickly coming there Chitralekhā said:—"O lord, this is the female
appartment of the high-souled and energetic king of Daityas Vāna. Do
thou enter here at ease." (6-7). Thereupon Baladeva, Krishna, Pradyumna,
Narada and Suparna entered into the female appartment for releasing
Aniruddha. Seeing Garuda, all the huge serpents, which stuck to
Aniruddha’s person in the shape of arrows, at once left him. Coming out
of his body those serpents dropped on the ground as arrows. Afterwards
observed and addressed by Krishna the highly illustrious Aniruddha,
delighted and with folded hands, said (8-11):—"O god of gods, O Keshava,
thou art always victorious over thy enemies: even the performer of
hundred sacrifices cannot stand before thee." Thereupon with a delighted
mind the noble-minded Aniruddha saluted the highly powerful and
illustrious Balabhadra. Afterwards with folded hands he bowed unto the
great Garuda. Afterwards the powerful Makaraketana, holding variegated
shafts, approached his father Pradyumna and saluted him. Ushā too,
encircled by her friends, saluted the highly powerful and irrepressible
Vāshudeva and Suparna of unimpeded course. And with bashfulness she also
bowed unto the holder of the flowery bow (12-17).
Thereupon as requested by Indra the highly effulgent Narada smiling
approached Vasudeva’s son the slayer of his enemies. And having showered
blessings on him he said:—"O Govinda, by good luck thou hast been united
with Pradyumna," Thereupon all the Yadavas with Aniruddha saluted the
celestial saint Nārada. Having honored them all in return he said to
Krishna:—"O Lord, celebrate a marriage acquired by prowess for
Aniruddha. I have a great desire to see exchange of jokes between the
parties of bridegroom and bride." Hearing the words of Nārada all
laughed and Krishna said:—"O revered Sir, it will soon be accomplished."
In the meantime Kumbhānda, with all the articles for the wedding,
arrived before Krishna and saluted him. Kumbhānva said:—"O Krishna, O
thou of large arms, do thou promise me safety. With folded hands I seek
refuge with thee." (18–24).
Krishna, at Nārada’s request, had already stopped his going. Now seeing
the high-souled Kumbhānda before and promising him protection he
said:—"O Kumbhānda, I have been pleased with hearing of your good deeds.
You will now become the king of this kingdom. I confer this kingdom on
you. Live you for ever under my protection and be happy and
self-controlled with all your kinsmen." Having thus conferred the
kingdom on the high-souled Kumbhānda Janārddana celebrated the wedding
festival of Aniruddha. The Divine Regent of fire was present there in
person (25–28). After Aniruddha, along with his wife, had bathed himself
and been adorned with various ornaments the Apsaras began to cut diverse
jokes with him. The Gandharvas sang melodious and auspicious songs and
the Apsaras danced thus beautifying that marriage party. Having thus
celebrated Aniruddha’s nuptials and honored Rudra, the giver of boons,
adored even by the celestials the greatly wise Upendra, the victor of
enemy’s cities and the slayer of his enemies, desired to go away
accompanied by the celestials. Beholding Krishna, the destroyer of his
enemies, about to start for Dwārakā Kumbhānda, with folded hands,
said:—"Hear, O lotus-eyed slayer of Madhu, I have something to
communicate unto thee. O Mādhava, Vāna has some cows in charge of
Varuna. They give nectar-like milk, drinking which a man becomes highly
powerful and invincible in battle" (29–35). After Kumbhānda had said
this Hari’s mind was filled with joy. And bent on going there he
expressed his desire. Thereupon having blessed Keshava the divine Brahmā
departed for his own region with the inhabitants thereof. Indra and
Maruts, desirous of achieving victory, set out for Dwārakā where Krishna
resides. Seated by the goddess on a peacock Ushā, encircled by her
friends, started also for Dwārakā. Thereupon Baladeva, Krishna, the
highly powerful Pradyumna and energetic Aniruddha sat on Garuda’s back.
Uprooting the trees and shaking the earth, Garuda, the foremost of
birds, went on. When Garuda proceeded all the quarters were agitated,
the sky was filled with dust and the sun was shorn of its rays. Having
thus vanquished Vāna and ridden on Garuda those foremost of men wended a
long distance. Proceeding a long way towards Varuna’s region by the
etherial way they saw those cows yielding celestial milk. Those cows, of
various colours, were grazing in a forest situate on the bank of an
ocean. Reading the signs described by Kumbhānda they at once recognized
them. Beholding those cows of Vāna the eternal Krishna, the prime cause
of the universe, well read in the essence of things and the foremost of
strikers, felt a desire for possessing them and said to Garuda (36–46).
Krishna said:—"O Garuda, those are the precious kine of Vāna drinking
whose milk a man becomes immortal. Do thou soon go there. Satyabhāmā has
asked me to take those cows drinking whose milk the great Asuras are not
possessed by decrepitude and creatures are freed from fever. She has
asked me to take these kine if it does not eface virtue and not to be
covetous if it stands in the way of my work. O son of Vinatā, surely
these are the kine of which Satyā spoke to me" (47-50).
Garuda said:—"These are the kine no doubt. I had seen them before in
Varuna’s abode. O Keshava, seeing me all on a sudden they are entering
into Varuna’s palace. Therefore thou shouldst do some thing at once for
possessing them." Saying this Vinata’s son agitated the ocean with the
flapping of his wings and entered into Varuna’s abode. Thereupon seeing
Garuda enter by force into Varuna’s residence all his followers were
stricken with fear and bewildered. Afterwards when Varuna’s
irrepressible army, with diverse weapons, appeared before Vāsudeva, they
had to fight a terrible fight with Garuda the enemy of serpents.
Although thousands of Varuna’s irrepressible soldiers came to the
battle-field they were all routed by the high-souled Keshava. The sixty
thousand cars of Varuna with burning weapons, that had come to fight
there, all fled away and entered into Varuna’s abode. Consumed entirely
by Krishna with his arrows they broke down seeing nobody to protect
them. That army was completely killed with arrows by powerful and heroic
Baladeva, Janārddana, Pradyumna, Aniruddha and Garuda (51-58).
Seeing thus his own army routed by Krishna of unwearied actions Varuna
was greatly worked up with anger and went where Keshava was. He was seen
in the battle-field eulogised by the gods, Rishis, Gandharvas and bands
of Apsaras. A beautiful yellow-colored umbrella, with water streaming
from it, was held over his head. The lord of waters, followed by his
sons, grand-sons and soldiers, took up his bow in anger, stringed it and
invited Hari for battle. Thereupon blowing his conch-shell the lord of
waters, in anger, ran towards Hari like Hara and covered him with
arrows. Then the highly powerful Janārddana blew his conch-shell
Pānchajanya and agitated all the quarters with shafts. Although assailed
with clean shafts in the battle-field Varuna smilingly fought with
Krishna (59-65). Seeing it Janārddana got ready in the battle-field the
dreadful Vaishnava weapon and said to the intelligent Varuna who stood
before him "Wait here for a moment: for killing you this dreadful
Vaishnava weapon, destructive of enemies, has been taken up by me."
Seeing the Vaishnava weapon upheld the highly powerful Varuna took up
his Varuna weapon and sent up a leonine shout. O Victor of armies, when
that Varuna weapon was discharged for counteracting Vaishnava weapon
from it streamed down profuse water. However with the energy of
Vaishnava weapon that water was ablaze. Thus when Varuna weapon was
burnt down and Vaishnava weapon grew ablaze again all, filled with fear,
fled away on all sides. Seeing it ablaze Varuna said to Krishna
(66–71):—"O great one, remember the manifest Prakriti which was
unmanifest before, O Lord of yoga, thou art always pervaded by Sattwa
(goodness) still why are you possessed by the (disorganising) tendency?
Cast off Tama (disorganising tendency) O god, throw off your egoism and
other weaknesses begotten by the five elements. I am the eldest of thy
Vaishnava form. Though I deserve thy respect, being the elder brother,
still why dost thou wish to consume me? O foremost of warriors, fire
does not display its power towards another fire. Therefore do thou
relinquish your anger directed towards me. Thou art the primary cause of
the universe and there is none who can lord over thee. Prakriti, capable
of manifestating herself, was formerly created by thee. That Prakriti,
subject to an end, resorted to thy energy on account of thine, being the
origin of the universe. Through Prakriti thou didst create this universe
identical with Vishnu, Agni, and Soma; and why dost thou then attack it
now? Salutation unto thee who art the origin of elements, self-born,
eternal, undecaying and identical with all, manifested and unmanifested.
Do thou protect me, O thou of great effulgence, who am worthy of being
protected. Thou art the prime cause of the universe. Through thee the
creation has multiplied itself. As the boy plays with his toys so thou
dost play with thy creations. I am not against Prakriti nor do I
contaminate it. Thou dost put an end to the changes of Nature when she
is subject to them. That, which creates change even in changes, cannot
create any change in thee. Thou dost create changes in the impious and
wicked. When the world is pervaded by the sinful tendencies, begotten by
Nature, namely, the qualities of Raja (self-concentration) and Tama
(disorganization) then stupefication possesses her. O lord, thou art the
fountain of supreme knowledge, omniscient and the creator: why dost thou
stupify me?" (72–84) Thus addressed by Varuna, Krishna, the omniscient
hero, the creator of the world, was filled with joy. Thus spoken to
Krishna smilingly said:—"O hero of dreadful prowess, do give me these
kine for pacifying me." Thus addressed by Krishna, Varuna, clever in
speaking, again said:—"Hear, O slayer of Madhu (85–87). O lord, I had
made a contract with Vāna. How can I break it now? O Keshava, thou canst
make every one break his promise. But O Sire, if a person’s character is
lost he becomes an object of censure unto the pious. O slayer of Madhu,
only the pious always deserve respect from all. But the sinful breaker
of his promise does not attain to any (blissful) region. Be thou
propitiated therefore, O slayer of Madhu and do that by which my virtue
may not be lost. O Mādhava, it does not behove thee to engage me in a
work which will lead to a breach of promise. O thou having eyes like
those of a bull, I had formerly promised, that if alive I would never
give away these kine. If thou dost wish to possess these kine kill me
and take them away. O thou of large arms, O king of the celestials, O
slayer of Madhu, I have thus described unto thee my promise. Not a
single portion of it is false. Every bit of it is true. O Mādhava, if
thou hast any pity for me, save me. If, O thou of large arms, dost thou
wish to take these kine away, kill me and take them." (88–94).
Vaishampāyana said:—Thus addressed by Varuna Krishna, the multiplier of
the Yadu race thought, that what Varuna had said about the kine could
not be gainsaid and was accordingly silenced. Thereupon Keshava, who
could understand all, smilingly said to Varuna:—"O Lord Varuna, on
account of your contract with Vāna you are saved. Specially you have
expressed the truth in sweet and charming words. How can I then perform
an iniquity by you? O lord of water, you are truthful and therefore for
pleasing you I let loose Vāna’s cows. And you too are released. There is
no doubt about it. Depart now." Thereupon sounding bugles Varuna adored
Keshava with _Arghya_. After the Yadu chief Keshava had accepted it from
Varuna, the lord of waters, adored Baladeva with a controlled mind.
Giving protection unto Varuna, Shouri, the heroic descendant of Shura,
with Sachi’s lord set out for Dwārakā. The Devas, Maruts, Sāddhyas,
Siddhas, Chāranas, Gandharvas, Apsaras, Kinnaras followed Krishna, the
eternal lord of all creatures in the etherial way, (95–102). When
Keshava, on acquiring victory and fame, proceeded the Adityas, Vasus,
Rudras, the two Ashwinis, Yakshas, Rākshasas, Siddhas, Chāranas, and
Vidyadharas followed him. Pleased at seeing Vāna and Varuna defeated the
great and ever quarrelsome Nārada, set out for Dwārakā. Thus proceeding
Keshava, the holder of discus and club, saw from a distance the city of
Dwarakā having many doors and adorned with blue-turreted, beautiful
palaces resembling the summits of the mount Kailāsha and blew his
conch-shell Pānchajanya. As the blare of Pānchajanya used to indicate
Keshava’s arrival and departure he, with it, communicated the news of
his approach to the citizens of Dwārakā. Hearing the sound of
Pānchajanya the inhabitants of Dwaraka adorned their respective
habitations with profuse flowers, jars full of water and fried paddy.
The streets of that prosperous city, abounding in many jems, were
cleansed; the Brāhmanas and the elderly persons with arghya and
exclaiming his many victories adored Mādhava. People bowed unto Krishna,
highly beautiful and resembling a mass of collyrium who sat on Vinatā’s
son. The Kshatriyas, Vaishyas and Sudras in order adored the highly
powerful Ananta, the slayer of Keshi. Waiting in a garden of Dwārakā,
the lotus-eyed Mādhava was eulogised by the Rishis, gods, Gandharvas and
Chāranas. Seeing those wonders and the large-armed Krishna the great
Dāshārhas attained to an excess of joy. Beholding the great Purusottama
return after defeating Vāna, the inhabitants of Dwārakā began to talk on
diverse topics. After the great Krishna, the greatest car-warrior
amongst the Yadavas, had returned from that long distance whither he had
gone through the help of Suparna they conversed amongst themselves.
"Blessed and favoured are we since the kind lord of the universe, the
long and mighty-armed Krishna is our protector. Riding on Vinatā’s son
the lotus-eyed deity defeated the irrepressible Vāna: and now returning
to Dwārakā he has gladdened our hearts." While the inhabitants of
Dwārakā thus conversed, the gods, the car-warriors, entered into
Vasudeva’s palace. Then coming down from Garuda’s back Vāsudeva,
Bahadeva, Pradyumna and Aniruddha entered into the palace. Celestial
cars of various forms were then seen moving about in the sky. Drawn by
swans, bulls, deer, elephants, horses, Sarasas and peacocks, those
thousands of cars displayed a great beauty there (103-121).
Thereupon in sweet words Krishna addressed Pradyumna and other
princes:—"Salute them in due order—those Rudras, Adityas who have come
here. Do you all salute the thousand-eyed Nāga who has come here with
his followers and dreadful Dānavas. The seven great Rishis, other
saints, and those holders of discuses have all come here for pleasing
me—do ye adore them all. The oceans and other quarters have come here
for satisfying me. Do you adore them in due order. The great Nāgas
headed by Vāsuki and cows have come here for pleasing me: do you adore
them in due order. The Yakshas, Rākshasas, Kinnaras, stars and other
luminous bodies have come here for pleasing me: do you adore them in due
order." Hearing the words of Vasudeva the princes, in due order, saluted
the high-souled gods and stood before them. Beholding the celestials the
citizens, filled with surprise, soon collected articles for Puja and
said:—"Oh I under the protection of Vasudeva, we have, even here,
witnessed this great wonder." Afterwards showering flowers, scents and
powdered sandal they adored the gods. Controlling their senses and
intellectual faculties the other inhabitants of Dwārakā worshipped the
gods with fried paddy, incense and prostration. Thereupon Vāsava
embraced Ahuka, Vasudeva, Shamva, Satyaki, Nishatha, Ulmukha, the highly
powerful Viprithu and the great Akrura and smelt their heads. Afterwards
aiming at the slayer of Keshi, worthy of being eulogised, the great
Shakra, in the midst of the Yādavas, gave vent to the following most
excellent words:—"This foremost of Sātwatas and Yadus has displayed his
glory and manliness in the battle field whilst releasing Aniruddha.
Having vanquished Vāna in the battle-field before Mahadeva and Guha he
has returned to Dwarakā. His thousands arms were reduced by him into two
(122-139). Having left him only with two arms Hari has returned to his
own city. All the works, for which the high-souled Krishna has been born
in the land of men, have been accomplished and we too have been divested
of sorrow. Without any anxiety do you drink Madhvika wine. Thus attached
to worldly objects you will be able to spend your days happily. Under
the protection of this high-souled one, I too, shorn of grief, will live
happily with the celestials." Having thus chanted the glories of the
great Keshava the destroyer of Dānavas and adored of the world, the
thousand-eyed Purandara, encircled by the gods, embraced him. Thereupon
obtaining his permission, he, along with the gods and Marutas, set out
for the celestial region. Having honored the highly powerful Keshava
with blessings of victory the great Rishis, along with Yakshas,
Rakshasas and Kinnaras, repaired to their respective quarters.
After the departure of Purandara for the celestial region the highly
powerful and great lotus-navelled deity enquired after their well-being.
Thereupon there arose on all sides tumult of persons for seeing the
moon-like countenance of Keshava. Seeing their devotion the sinless
Keshava was highly pleased. Having thus returned to Dwārakā, Krishna,
obtaining all objects of desire, riches and prosperity, lived happily
with the Yādavas (121-140).
CHAPTER CCLXXVII. ANIRUDDHA’S WEDDING AND RECEPTION.
Vaishampāyana said:—Thereupon having his eyes expanded with joy the
large-armed Ahuka said to the highly effulgent Krishna:—"O descendant of
Yadu, hear what I say. O my child, seeing thee safely return we are all
enjoying with the Apsaras. Do thou undertake a great festival for
Aniruddha’s return and wedding. United with Aniruddha and encircled by
her friends the great Ushā is living with the greatest possible
pleasure. Baidarbhi says that the great daughter of the high-souled
Kumbhānda should be enlisted as Ushā’s companion. Confer now that
charming and beautiful daughter of Kumbhānda on Shāmva and the remaining
maidens should be duly given unto the other princes. Let a great
festival take place in thy residence as well as in that of Aniruddha.
Hear, the damsels of sweet voice are playing on musical instruments in
the inner appartment. Some of them are dancing and others are singing.
Some with glee are conversing with one another. And some, adorned with
garlands and clad in variegated raiments, are moving about hither and
thither. Some, under the influence of wine, are going to others, and
some, with eyes expanded in joy, are playing at chess. Ushā is encircled
by her companions; take her into the palace. The beautiful and noble
daughter of Vāna, by name Ushā, is a worthy daughter-in-law of thy race.
Welcome her with all dignity (1-11)."
After Ahuka had said this females, performing benedictory ceremonies, as
laid down in the ritualistic code, conducted the beautiful Ushā to
Aniruddha’s house. Beholding Aniruddha Devaki, Revati and the Bidarbha
princess Rukshmini shed tears of joy. Thus when Ushā was taken into the
room, the beautiful damsels, blowing bugles, began to perform
benedictory ceremonies. The beautiful Ushā too, under the shelter of the
Yadu chiefs, lived in their palace and enjoyed best of happiness
(12-16). After a few days, the Apsarā Chitralekha, who was living there
under the guise of a woman, with the permission of Ushā and other
companions, started for the celestial region. Thus after the departure
of her companions Māyāvati first invited the beautiful Asura princess
Ushā and took her to her own residence. Seeing her youthful and
beautiful daughter-in law Ushā Pradyumna’s wife welcomed her with costly
jewels and dresses. Thereupon according to the custom of the family all
the ladies of the Yadu race duly treated the new daughter in-law Ushā
(17–20).
Vaishampāyana said:—O upholder of the Kuru race, I have thus described
to you how Vāna was vanquished by Vishnu in battle and left alive.
Afterwards, encircled by the Yadavas and enjoying the highest prosperity
Krishna lived in Dwarakā and governed the whole world. O king, thus
incarnating himself on earth Vishnu was celebrated by the name of
Vāsudeva the foremest of the Yadu race. You had formerly questioned me
as to the cause of the powerful Vishnu’s taking birth from Devaki in
Vasudeva’s family in the Vrishni race. These are all the causes thereof.
O Janameyaja, you heard all that I had said at length relating to
Nārada’s question and Vasudeva’s reply in the episode of the wonderful
incident. I have removed your doubts about Krishna’s life and conduct in
Mathurā and have described all his movements. Krishna is the abode of
wonders: there is nothing more wonderful than he. There is no wonder
which has not been performed by Vishnu. Vishnu is the foremost of the
blessed—the origin and bestower of good fortune. Amongst the Aditvas and
Daityas there is none more wonderful than Achyuta. He is Adityas, Vasas,
Rudras, Maruts, the two Ashwinis, the sky, earth, quarters, water and
luminous bodies. Vishnu alone is the creator, preserver and destroyer,
truth, Tapas and the grand-father Brahma. Salute him, O descendant of
Bharata. This lord of the celestials is the whole universe, is Ananta
amongst the Nāgas and Shankara amongst the Rudras. This universe, mobile
and immobile, has emanated from Nārāyana. Janārddana has created this
whole universe. That Eternal One alone is always adorable unto the gods.
Thus have I recounted Keshava’s glories and Vāna’s battle. Listening to
them you will acquire incomparable family prestige. Sin will not invade
them, who will meditate on Vāna’s battle and the most excellent deed of
Keshava. O Janamejaya, thus after the termination of the sacrifice as
questioned by you, I have described all the glorious deeds of Vishnu. O
king, the man who can meditate on all these wonderful themes, in his
mind, is freed from sins and repairs to the region of Vishnu. He, who
will recite this every morning, will meet with no calamity either in
this world or in the next. By reciting it the Brāhmanas will be versed
in the Saman, the Kshatriyas will acquire victories, the Vaishyas will
amass riches and the Sudras will fare well. He, who will recite this,
will be visited by no misfortune and live a long life.
Souti said:—O foremost of the twice-born, hearing this Harivamsha,
Parikshit’s son Janamejaya was freed from sins. O Sounaka, I have thus
described to you Hari’s family at length and in brief. What more do you
wish to hear again? (21-41).
BHAVISHYA PARVA OR THE BOOK OF FUTURE.
CHAPTER I. AN ACCOUNT OF JANAMEJAYA’S FAMILY.
Shounaka said:—O son of Lomaharshana, who are the sons of Janamejaya?
And by whom the family of Pandavas was founded? I have been stricken
with curiosity to hear this history. I wish therefore to learn every
detail about it as you have said (1-2).
Souti said:—Parikshit’s son Janamejaya begat on his wife Kāshyā two
sons, the king Chandrāpida and Suryāpida who was conversant with the
knowledge of emancipation. By performing works befitting the Kshatriyas,
the hundred sons of Chandrāpida, who were all clever archers, acquired
celebrity on earth under the appellation of Janamejayas (3–4). Of them
the eldest Satyakarana of long arms, the performer of many sacrifices
accompanied with profuse gifts, was installed on the throne of
Hastināpur. Satyakarna’s son the virtuous and powerful Swetakarna had no
issue and he therefore entered into woods with his spouse (5–6). The
beautiful Yadu princess Mālini, of fair eye-brows, conceived through the
forest-ranging Swetakarna. Just in the beginning of this conception the
patriarch Swetakarna entered like his fore-fathers into woods for good
(7-8). Beholding her husband retire into forest, Mālini, who was quick
with a child, followed him, and on the way gave birth to a son having
eyes like lotus petals. As Draupadi followed her husbands in the days of
yore so the chaste and noble Mālini followed her consort leaving the
new-born baby behind. While that tender baby, divorced from his mother,
was crying in the mountain cave, some cranes, stricken with compassion
for the great prince, came there (9–11). Seeing that crying prince
Shravistha’s sons the Rishis Paippaladi and Koushika felt compassion and
took him up. They then washed with water his two sides which were
bruised against the rock and covered with blood. The sides of the prince
were dark-blue like those of a goat and were high and well-formed. He
therefore passed by the name of Ajapārsha. Thereupon those two foremost
of the twice-born (Paippaladi and Koushika) named him Ajapārsha and
brought him up in the house of a Rishi named Vemaka (12–14). Vemaka’s
wife brought up Ajapārsha as her son, so he became Vemaka’s son and
those two Brāhmanas became his councillors. Ajapārsha and the sons and
grand-sons of Paippaladi and Koushika lived the same life. This
Ajapārsha, born in the race of Puru, founded the family of the Pandavas
(15-16). Formerly while transferring his decrepitude Nashusha’s son the
intelligent Yayāti sang this verse: "Earth will forsooth be divested of
the sun, moon and planets but she will never be shorn of the Purus
(17–18)."
CHAPTER II. VYASA’S PRESENCE AT JANAMEJAYA’S SACRIFICE.
Sounaka said:—I have thus recited to you the entire Harivamsha with all
its Parvas as recounted by Vyasa’s disciple. May this endless history of
Hari’s family, nectar-like and destructive of all sins, please us. O you
endued with patience, because this history is pleasant to ears it has
greatly gladdened our hearts. Afterwards, O Sauti, what did the king
Janamejaya do on the termination of the _Sarpayajna_ after listening to
this most excellent history (1-3)?
Souti said:—Hear, I will describe to you all what the king Janamejaya
did listening to this most excellent history after the termination of
the _Sarpayajna_. When this sacrifice was finished Parikshit’s son
Janamejaya collected materials for the celebration of a horse-sacrifice.
Then inviting the Ritwikas, priests and preceptors he said:—"I am
desirous of celebrating a horse-sacrifice. Do ye dedicate these horses"
(4-6).
Thereupon informed of the object of Parikshit’s son Janamejaya, of
indefatigable energy, the virtuous-souled Krishna Dwaipāyana, the
foremost of the omniscient, all on sudden came there for witnessing (the
sacrifice). Beholding the great Rishi Veda-Vyasa arrive there the king
Janamejaya offered him Arghya, a seat and water for washing his feet
according to the rules laid down in Sastras. O Shounaka, after they had
both taken their seats the courtiers, from all sides, began to discourse
on diverse Vedic themes. After they had finished their discourses, king
Janamejaya said to the great Muni Veda-Vysa, the grand-father of the
Pandavas and his own great grand-father (7–10):—"The story of the
Mahabharata, having many meanings and abounding in Srutis, is
exceedingly pleasant to ears. It was finished as if in a moment. The
history, which spreads glories and gives fame like unto milk in a
conch-shell, has been beautifully recorded by thee. As a man is not
satisfied with ambrosia and bliss of heaven, so I am not with listening
to the stories of the Mahabharata. Thou art omniscient, O Brahman and
therefore I accost thee whether Rajasuya was not the cause of the
destruction of the Kurus. It appears to me that as many unconquerable
kings meet with death at the time of revolution so the Rajasuya Yajna
was ordained for battle. I have heard that when this Rajasuya was
undertaken by Soma it was followed by the war of which Taraka was the
root. Afterwards when Varuna undertook this great sacrifice it was
followed by the war between gods and Asuras. When the royal saint
Harishchandra undertook this sacrifice it was followed by the battle
Adivaka in which many Kshatriyas were killed. Last of all when the
worshipful Pandavas undertook this most arduous sacrifice it was
followed by the great Bhārata war. O great sir, why did you not all put
a stop to that Rajasuya Yajna the root of the world-destroying war? It
is difficult to celebrate this sacrifice well with all its branches.
When one of the branches of a sacrifice is neglected it leads to the
destruction of people. Thou art the grand-father of our ancestors, their
first lord and art cognizant of the past and future. Thyself living as
their guide why did those intelligent kings, as if having none to govern
them, and deviating from the paths of morality, commit sin?" (11-23).
Vyasa said:—O king, forsooth urged on by Destiny those kings acted
against the established usages and customs. They did not ask me any
thing about the future. And, I too did not tell them any thing unasked.
Besides I was not capable of counteracting the future result, for none
can with stand the work of Destiny. I will describe to you the future
subject about which you have questioned me. But Destiny is now very
powerful. And even listening to my words you will not be able to carry
them out. Either through fear or zeal you will not be able to stand in
the ways of a man for it is impossible to overcome predestination. The
Sruti lays down that the Kshatriyas should celebrate Ashwamedha, the
foremost of sacrifices. On account of the greatness of that sacrifice
Vāsava will violate your Ashwamedha. O king, even if you are capable of
withstanding Vāsava either by your manliness or through the will of the
Providence you should not celebrate such a sacrifice. However you,
Sakra, or the presiding priests will commit no sin thereby for Destiny
is all-powerful. Ordained by Destiny Brahmā will obstruct the
termination of Indra’s sacrifice. In the course of time and according to
the will of the Providence creation will come to an end with the
termination of a cycle and the Brāhmanas will sell the fruits of
sacrifices. Therefore know this universe mobile and immobile, as being
subject to Destiny (24-32).
Janamejaya said:—O reverend sir, tell me, what cause will arrive for
putting a stop to the horse-sacrifice. Hearing it I will desist (33).
Vyasa said:—O king, the cause thereof will be the ireful curse of a
Brāhmana. You may fare well if you try to avoid it. O slayer of enemies,
as long as the world will last, the Kshatriyas will not be able to
collect materials for your horse-sacrifice (34–35).
Janamejaya said:—Aswamedha will be stopped by the power of the fiery
curse of a Brāhmana, but I will be the instrument thereof. Indeed I am
filled with fear and shame. How will a man like myself, the performer of
many good deeds, like unto a bird, tied with a noose, flying into the
sky, engage in such a cursed work, and exert to live? If I engage in
such a work, through me a rite, practised from generation to generation,
will be spoiled. Console me, saying that the horse-sacrifice will again
be undertaken (by kings) (36–38).
Vyasa said:—As an energy, counteracted by another, lives in it, so the
Aswamedha sacrifice, although stopped, will exist in the gods and
Brāhmanas. Leading the life of a soldier, some descendants of Kashyapa
will again revive this horse-sacrifice in the Kali-Yuga. O king, as the
hour of universal dissolution brings into being many evil portends such
as white planets so a Brāhmana, born in his race, will revive this
sacrifice in the cycle of Kali. This sacrifice will bestow proper fruits
on men celebrating it and they will range at the gate of the end of the
cycle encircled by the Rishis. From that time the senses of men will not
renounce the fruits of the pristine good works and will not be attached
to them in this world. A highly subtle religion, deviating from the
duties of the four orders, and having charity at its root only, the
offspring of the time, will flourish. Practising austerities to a small
extent men, O Janamejaya, at the end of this cycle will acquire
spiritual powers. Thus blessed they will practise pious rites (39–45).
CHAPTER III. AN ACCOUNT OF KALI-YUGA.
Janamejaya said:—I do not know whether the time for Moksha
(emancipation) is distant or near. Therefore I wish to know about the
cycle of Kali which has followed Dwāpara struck with the arrows of
virtue and sin. With deeds easily performed we will acquire virtue.
Stricken with this desire we have been born in this Kali-yuga (1-2).
Shounaka said "O thou conversant with religion the cycle of Kali, a
source of trouble to the creatures and the destruction of virtue, is
about to set in. Do thou therefore describe it with its characteristics
(3)".
Shouti said:—Thus accosted the Divine Vyāsa accurately thought of the
condition of men in the Kali-yuga and began to describe the future cycle
(4).
Vyasa said:—When Kali will set in the kings, incapable of protecting
their subjects, will only guard themselves busily exacting tributes from
them. At the end of this cycle the kings will not act like the
Kshatriyas, the Brāhmanas will carry on their livelihood like the Sudras
and the Sudras will behave like the Brāhmanas. O Janamejaya, at the end
of this cycle the Brāhmanas, well read in Srutis and Vedas, will take up
arrows and Havi will be divorced from sacrifices and all people will
take their meals in the same row. When the last of the cycles Kali will
appear men will be artizans, untruthful, fond of wine and meat and know
the wives of their friends. In the Kali Yuga the thieves will fare like
the kings and the kings will act like thieves and the servants will
enjoy unfixed incomes. In the last cycle wealth will be spoken of
highly, the character of the pious will be despised and the fallen will
not be censured. The widows, divorced from the consciousness of virtue
and sin, the ascetics and men of fifteen years of age will procreate
offspring through promiscuous intercourse. In that last cycle the
villagers will sell food, the Brāhmanas will sell the Vedas, and the
women will sell their persons. In this cycle all will read the Vedas and
celebrate Vajasaneyi sacrifices and the Sudras will (boldly) address all
as "O". The Sudras following the tenets of Buddha will abstain from
taking meat. And with white teeth, keen observation and shaving their
heads and wearing silk raiments they will practise religion (5-15). The
Mlechchas will live in the province of Kurupānchāla and people of that
country will live in that of the former. In the end of the cycle men
will go downwards. The Brāhmanas will sell the fruits of Tapas and
sacrifices and the seasons will be perverted. The beasts, with tusks and
teeth, will be set to ploughs and carts: men will till with the water of
ponds and the clouds will irregularly discharge their contents. The
thieves will steal the wealth of one another and wretched men will be
rich acquiring very little money. In this last cycle men will be
divorced from religious rites, the divisions of the land will abound in
deserts, and the cities will be traversed by many roads. In the Kali
yuga every body will become a merchant and the sons will divide the
ancestral gifts. Impelled by covetuousness and false-hood people will
fight with one another and rob their wealth. In the absence of beauty,
personal grace and ornaments the women will be only adorned with hairs
(16-22). In this last cycle, men, divorced from all objects of
enjoyment, as garlands, sandal, etc., will find pleasure only in their
wives (22–23). When the wicked and non-aryans will multiply, when the
number of males will decrease, and dis-proportionate to it that of women
will increase know this as the real sign of the end of the cycle. Then
every body will be a beggar: and no one will give alms. Without
distinction people will accept gifts from other Varnas (orders), And
afflicted by the king, thieves and fire, people will meet with
extinction. In this last cycle people will not get crops, youthful
persons will be visited by decrepitude and people will be unhappy for
their bad ambition. Blowing high and downwards the wind will shower dust
in the rany season and people will feel doubts about the next world.
Every one will be wicked by nature, will villify the God and be
egoistic: being covetous the Brāhmanas will blame others. Adopting the
ways of the Vaishyas the Kshatriyas will maintain themselves by
cultivation and trade and the Brāhmanas will destroy the dignity of
religion (24-29). In the end of the cycle men will not observe their
vows and promise. And what to speak of their satisfying their own debts,
they will, for it, even cast off courtesy. Fruitless will be a man’s joy
and fruitful will be his anger. For milk the sheep will be regarded. In
the end of the cycle, men, shorn of the knowledge of scriptures, will
naturally behave thus. Disregarding moral laws, men, proud of their own
learning, will interpret the Sastras. When the last cycle will set in
every one, without the instruction of their elders, will acquire
knowledge in all branches and there will be no one who will not be a
poet. Deviating from their right duties the Brāhmanas will turn out
astrologers and the kings will become thieves (30–34). In the end of the
cycle those men, who will co-habit with bastard women, be deceiptful and
drunkards, will be Brahmavadins and celebrate horse sacrifices. Eager
for acquiring riches the Brāhmanas will officiate as priests for
unworthy persons and partake of the forbidden food. Every one will
recite "Bho!" and no one will study the Vedas. The women will put on one
conch bangle and use an ornament of the shape of a paddy. The stars will
not be united with proper planets, the quarters will be contrary—the
appearance of an evening and burning will always be seen. The son will
engage his father in works and the daughter-in-law will order her
mother-in-law. Men will co-habit with beasts and women of different
castes. The disciples will wound their preceptors with wordy shafts and
men, maddened, will speak many things. Without offering the first four
oblations to the gods the Agnihotris will take their meals; and without
offering food to their guests, men will eat themselves. Deceiving their
sleeping husbands the women will visit other men, and men too, leaving
their sleeping wives, will go to other women. When the cycle will run
out people will be visited with diseases, mental agony and envy and they
will not remedy their own actions (35–43).
CHAPTER IV. KALI-YUGA DESCRIBED.
Janamejaya said:—When the whole world will thus be sullied, by whom men
will be protected? How will they behave? What will they take and how
will they enjoy? What will be their actions and endeavours? How long
will they live? And meeting with what end will they attain to
Satya-Yuga? (1–2).