“Dhritarashtra said, ‘Hear, O Sanjaya, the celestial feats of Vasudeva,
feats that Govinda achieved and the like of which no other person hath
ever been able to achieve. Whilst being brought up, O Sanjaya, in the
family of the cowherd (Nanda), that high-souled one, while yet a boy,
made the might of his arms known to the three worlds. Even then he slew
Hayaraja, living in the woods (on the shores) of the Yamuna, who was
equal to (the celestial steed) Uchchaisravas in strength and the wind
itself in speed.[18] In childhood, he also slew with his two bare arms,
the Danava, in the form of a bull, of terrible deeds, and risen like
Death himself unto all the kine. Of eyes like the lotus petals, he also
slew the mighty Asuras named Pralamva, and Naraka, and Jambha, and Pitha,
as also Mura, that terror of the celestials. And so also Kansa of mighty
energy, who was, besides, protected by Jarasandha, was, with all his
followers, slain in battle by Krishna aided by his prowess alone.[19]
With Valadeva as his second, that slayer of foes, viz., Krishna, consumed
in battle, with all his troops, the king of the Surasenas, viz., Sunaman,
of great activity and prowess in battle, the lord of a full Akshauhini,
and the valiant second brother of Kansa, the king of the Bhojas. The
highly wrathful regenerate Rishi (gratified with the adoration) gave him
boons.[20] Of eyes like the lotus petals, and endued with great bravery,
Krishna, vanquishing all the kings at a self-choice, bore away the
daughter of the king of the Gandharas. Those angry kings, as if they were
horses by birth, were yoked unto his nuptial car and were lacerated with
the whip. The mighty-armed Janardana also caused Jarasandha, the lord of
a full Akshauhini of troops, to be slain through the instrumentality of
another.[21] The mighty Krishna also slew the valiant king of Chedis,
that leader of kings, as if he were some animal, on the occasion of the
latter’s disputing about the Arghya. Putting forth his prowess, Madhava
hurled unto the sea the Daitya city called Saubha, (moving) in the skies,
protected by Salwa, and regarded as impregnable. The Angas, the Vangas,
the Kalingas, the Magadhas, the Kasis, the Kosalas, the Vatsyas, the
Gargyas, the Karushas and the Paundras,--all these he vanquished in
battle. The Avantis, the Southerners, the Mountaineers, the Daserakas,
the Kasmirakas, the Aurasikas, the Pisachas, the Samudgalas, the
Kamvojas, the Vatadhanas, the Cholas, the Pandyas, O Sanjaya, the
Trigartas, the Malavas, the Daradas difficult of being vanquished, the
Khasas arrived from diverse realms, as also the Sakas, and the Yavanas
with followers, were all vanquished by him of eyes like lotus-petals. In
days of old, penetrating into the very sea, he vanquished in battle
Varuna himself in those watery depths, surrounded by all kinds of aquatic
animals. Slaying in battle (the Danava named) Panchajanya living in the
depths of Patala, Hrishikesa obtained the celestial conch called
Panchajanya. The mighty Kesava, accompanied by Partha, having gratified
Agni at Khandava, obtained his invincible weapon of fire, viz., his
discus (called Sudarsana). Riding on Vinata’s son and frightening (the
denizens of) Amaravati, the heroic Krishna brought from Mahendra himself
(the celestial flower called) Parijata. Knowing Krishna’s prowess, Sakra
quietly bore that act.[22] We have never heard that there is any one
among the kings who has not been vanquished by Krishna. That exceedingly
wonderful feat also, O Sanjaya, which the lotus-eyed one performed in my
court, who else is capable of performing it? And since, humbled by
devotion, I was suffered to behold Krishna as the Supreme Lord;
everything (about that feat) is well-known to me, myself having witnessed
it with my own eyes. O Sanjaya, the end can never be seen of the
(infinite) achievements of Hrishikesa of great energy and great
intelligence. Gada, and Samva, and Pradyumna, and Viduratha, and
Charudeshna, and Sarana, and Ulmukha, and Nisatha, and the valiant
Jhilivabhru, and Prithu, and Viprithu, and Samika, and Arimejaya,--these
and other mighty Vrishni heroes, accomplished in smiting, will, standing
on the field of battle, take up their position in the Pandava host, when
summoned by that Vrishni hero, viz., the high-souled Kesava. Everything
(on my side) will then be in great danger. Even this is what I think. And
there where Janardana is, there will be the heroic Rama, equal in
strength to ten thousand elephants, resembling the Kailasa peak, decked
with garlands of wild flowers, and armed with the plough. That Vasudeva,
O Sanjaya, whom all the regenerate ones describe as the Father of all,
will that Vasudeva fight for the sake of the Pandavas? O son, O Sanjaya,
if he puts on his armour for the sake of the Pandavas, there is none
amongst us who can be his antagonist. If the Kauravas happen to vanquish
the Pandavas, he, of the Vrishni race, will then, for the sake of the
latter, take up his mighty weapon. And that tiger among men, that
mighty-armed one, slaying then all the kings in battle as also the
Kauravas, will give away the whole earth to Kunti’s son. What car will
advance in battle against that car which has Hrishikesa for its driver
and Dhananjaya for its warrior? The Kurus cannot, by any means, gain
victory. Tell me then everything about how the battle took place. Arjuna
is Kesava’s life and Krishna is always victory; in Krishna is always
fame. In all the worlds, Vibhatsu is invincible. In Kesava are infinite
merits in excess. The foolish Duryodhana, who doth not know Krishna or
Kesava, seems, through Destiny, to have Death’s noose before him. Alas,
Duryodhana knows not Krishna of Dasarha’s race and Arjuna the son of
Pandu. These high-souled ones are ancient gods. They are even Nara and
Narayana. On earth they are seen by men as two separate forms, though in
reality they are both possessed but by one soul. With the mind alone,
that invincible pair, of world-wide fame, can, if only they wish it,
destroy this host. Only, in consequence of their humanity they do not
wish it.[23] Like a change of the Yuga, the death of Bhishma, O child,
and the slaughter of the high-souled Drona, overturn the senses. Indeed,
neither by Brahmacharya, nor by the study of the Vedas, nor by
(religious) rites, nor by weapons, can any one prevent death. Hearing of
the slaughter of Bhishma and Drona, those heroes accomplished in weapons,
respected by all the worlds, and invincible in battle, why O Sanjaya, do
I yet live? In consequence of the death of Bhishma and Drona, O Sanjaya,
we will henceforth have to live as dependants on that prosperity
beholding which in Yudhishthira we had before been so jealous. Indeed,
this destruction of the Kurus hath come in consequence only of my acts. O
Suta, in killing these that are ripe for destruction, the very straw
becomes thunderbolt. That prosperity is without end in this world which
Yudhishthira is about to obtain--Yudhishthira through whose wrath both
Bhishma and Drona have fallen. In consequence of his very disposition,
hath Righteousness gone over to the side of Yudhishthira, while it is
hostile to my son. Alas, time, so cruel, that hath now come for the
destruction of all, cannot be overcome. Things calculated in one way, O
son, even by men of intelligence, become otherwise through Destiny. This
is what I think. Therefore, tell me everything that has taken place
during the progress of this unavoidable and dreadful calamity productive
of the most sorrowful reflection incapable of being crossed over (by
us).’”