PART V.

SECTION I.

Maitreya said:—You have described to me at length the origin and spread of the families of kings. I wish to hear in particular, O venerable saint, why Vishnu incarnated a portion of himself in the family of Yadus. Tell me, O Muni, what actions did the illustrious and excellent Purusha perform in his descent upon the earth.

Parāçara said:—I shall relate to you, O Maitreya, what you have requested me to do—the birth, of a portion of Vishnu and the benefits which his actions conferred upon the world. O great Muni, Vasudeva espoused the illustrious god-like Devaki, the daughter of Devaka. After their marriage, Kansa, the increaser of the race of Bhoja, drove their car as charioteer. A voice was heard in the sky, loud and deep as thunder, which addressing Kansa, said—"O foolish, the eighth child of this damsel, whom thou art carrying in the car, along with her husband, shall destroy thy life".

Hearing this the highly powerful Kansa uplifted his sword and was about to slay Devaki when Vasudeva said—"O thou having long arms, Devaki should not be slain by thee; I shall hand over to thee every child that she shall bring forth".

O foremost of twice-born ones, saying 'so be it' Kansa obeyed Vasudeva's request and out of respect for him did not slay Devaki.

In the meantime, Earth, oppressed by her heavy load, repaired to an assembly of celestials on Mount Meru and addressing them, with Brahmā, at their head, described in piteous accents all her distresses. "Agni" said Earth "is the progenitor of gold; Surja, the rays of light; the Supreme Nārāyana, is my guide and the guide of all spheres; He is Brahmā, the lord of the lord of patriarchs, the eldest of the eldest born, one identical with minutes and hours and time having form though indiscrete. O celestials, you are all but a portion of Him. The Sun, the winds, the saints, the Rudras, the Vasus, the Aswins, fire, patriarchs of whom Attri is the first, are all but the forms of the mighty and inscrutable Vishnu. The Yakshas, the Rākshasas, the Daityas, Pisachas, Uragas, Dānavas, Gandharvas, and Apsaras are all but the forms of the glorious Vishnu. The sky painted with stars, fire, water, wind, myself, and this manifest universe are all identical with Vishnu. Still the diverse forms of that manifold being encounter and succeed one another night and day like the waves of the sea. Amongst them Kālanemi and other Dānavas have occupied the regions under the earth and been distressing the subjects continually. The mighty Vishnu destroyed the Daitya Kālanemi and he has now been born as Kansa, the son of Ugrasena. The Asuras, Aristha, Dhenuka, Keshi, Pralamba, Naraka, Sunda, Atyugravana, and the son of Bali and other highly powerful ones born in various royal families, cannot be counted. O celestials, many Akshauhini hosts of powerful Daityas—the chiefs of their race, assuming beautiful shapes, are now treading upon me. I am unable, being oppressed by this load, to support myself; I have therefore come to you for help, O celestial chiefs, O illustrious deities, it becomes you to relieve me of this burden, lest helpless I sink into the nethermost abyss".

Parāçara said Hearing these words of Earth, Brahmā at their request, explained to them how her burden might be lightened. "Deities" said Brahmā "all that earth has said is true. Myself, Siva and you all are but a portion of Nārāyana; the impersonations of his power are for ever mutually fluctuating; and excess or diminution is indicated by the predominance of the strong and the depression of the weak. Come, therefore, let us go to the northern shore of the milky sea and having glorified Hari, report to him what we have heard. He, who is the soul of all and at one with the universe, descends, for the preservation of Earth in a small portion of his essence, to establish righteousness below". Accordingly Brahmā, accompanied by the celestials went to the milky ocean and with minds devoted to him, praised him, whose emblem is Garuda. Brahmā said "O lord, thou art distinct from the Vedas, thy double nature is two-fold wisdom, superior and inferior, and thou art the essential end of both. Thou, alike possessed and devoid of form, art the two-fold Brahmā; smallest of the least and largest of the large; all and knowing all things; that spirit which is language, that spirit which is Supreme; that which is Brahmā and of which Brahmā is composed. Thou art the Rich, the Yajush, the Sāman and the Atharvan Vedas. Thou art accentuation, ritual, signification, metre and astronomy; history, tradition, grammar, theology, logic and law and art inscrutable. Thou art the doctrine that seeks to find out the distinctions between soul and life and body and matter endowed with qualifications and that doctrine is nothing else but thy nature inherent in and presiding over it.

"Thou art imperceptible, indescribable, inconceivable,—without name, or colour, or hands or feet, pure, eternal and infinite. Thou hearest without ears and seest without eyes. Thou art one and manifold. Thou movest without feet and holdest without hands. Thou knowest all but art not by all to be known. He who observes thee as the most subtile of atoms, not substantially existent, puts an end to ignorance and the final liberation is the meed of that wise man whose understanding cherishes nothing but thee in the form of supreme delight. Thou art the common centre of all, the protector of the universe and all beings exist in thee. Thou art all that has been or will be. Thou art the atom of atoms; thou art spirit, thou only art separate from primeval nature. Thou, as the lord of fire, in four manifestations, givest light and fertility to Earth. Thou art the eye of all and assumer of many shapes and without any hinderance travellest the three regions of the universe. As fire, though one, is variously lighted and though unchangeable in its essence, is modified in many ways, so thou, lord, who art omnipresent, takest upon thee all modifications, that exist. Thou art one supreme; thou art that supreme and eternal state which the wise behold with the eye of knowledge. There is nothing else but thou, O lord, nothing else has been or will be. Thou art both discrete and indiscrete, universal and individual, omniscient, all-seeing, omnipotent, possessed of all wisdom and strength and power. Thou art subject, neither to increase nor decrease. Thou art independent and without beginning. Thou art the subjugator of all. Thou art not subject to weariness, sloth, fear, anger or desire. Thou art free from sin, supreme, merciful, uniform, undecaying, lord over all, the support of all, the fountain of light, and imperishable. Salutation unto thee, uninvested by material envelopes, unexposed to sensible imaginings, aggregate of elemental substance, spirit supreme. Thou assumest a shape, O pervader of the universe, not as the consequence of virtue or vice nor from any mixture of the two, but for the sole object of upholding righteousness in the universe".

Parāçara said:—Having heard these eulogiums, the unborn universal Hari, pleased, said to Brahmā—"Tell me, Brahmā, what your and the celestials desire—and consider that already gratified".

Beholding that divine and universal form of Hari, Brahmā again prostrated himself and began to chant his glories—"Salutation unto thee, again and again, O thou having a thousand forms, having a thousand arms, many faces and many feet. Salutation unto thee, the illimitable author of creation, destruction and preservation and the inscrutable. Be propitiated with us, O god, O great soul, most subtile of the subtile, most vast of the great; O thou, who art nature, intellect and consciousness and who art other spirit even than the spiritual root of those principles. O lord, this earth, oppressed by powerful Asuras and shaken to her very foundation, comes to thee, the upholder of the universe, to be relieved of her burden. Myself, Indra, the Aswins, Varuna, Yama, the Rudras the Vasus, the sun, the winds, fire and all other deities are prepared to do whatever thou shalt and desire us to do. Do thou, who art perfect, O king of the celestials, give thy orders to thy servants, we are ready".

When Brahmā had said this, the supreme deity plucked off two hairs, one white and one black and said to the celestials—"These my hairs shall go down upon earth and shall relieve her of the burden of her distress. Let all the deities, in their own portions, descend upon earth and fight with the proud Asuras who are there assembled and every one of them shall be slain. Doubt not this—they shall be destroyed by the withering glance of my eyes. This, my black hair, shall be impersonated in the eighth conception of the goddess-like Devaki, the wife of Vasudeva and shall destroy Kansa, who is the demon Kālanemi". Having said this, Hari disappeared and the celestials, bowing to him, though invisible, went back to the summit of the mount Meru from where they came down on earth.

Thereupon the illustrious Muni Nārada said that, the supporter of the earth, Vishnu, would be the eighth child of Devaki, Hearing this from Nārada, Kansa greatly excited with wrath, kept Vasudeva and Devaki in secret confinement.

According to his promise Vasudeva delivered to Kansa each infant as soon as it was born. It is said these, to the number of six, were the children of the demon Hiranya-Kasipu, introduced into the womb of Devaki by Yogonidra, at the behest of Vishnu, who was his illusory energy and by whom the whole world is beguiled, and who is known as utter ignorance. The great god said to her—"Go, Nidrā, to the nether regions and by my command introduce there six princes to the womb of Devaki. When these shall be destroyed by Kansa, the seventh conception shall be a portion of Sesha, who is a portion of me. There is another wife of Vasudeva in Gokula named Rohini and this you shall transfer to her, before the time of birth. The rumour shall be that Devaki miscarries through the anxiety of imprisonment and dread of the king of Bhojas. And on account of his being extracted from his mother's womb, the child shall be designated Sankarshana and he shall be like the peak of the white mountain in bulk and complexion. I shall myself then descend in the eighth auspicious conception of Devaki and you shall immediately enter into the womb of Yasoda. In the night of the eighth lunation of the dark half of the month of Nabhas in the season of the rains, I shall be born. You will be born on the ninth. Being aided by my energy Vasudeva shall carry me to the bed of Yasoda and you to that of Devaki. When Kansa shall dash you against a stone, O worshipful dame, you shall attain to the sky and then the thousand-eyed Indra, out of reverence for me, shall bow unto you and shall accept you as his sister. Having destroyed Sumbha and Nisumbha and thousands of other Daityas you shall sanctify the earth in many places. You are wealth, progeny, fame, patience, heaven and earth, fortitude, modesty, nutrition, dawn and every other female (form or virtue). Those, who shall reverentially invoke you, morning and evening, and praise and call you Aryā, Durgā, Vedagarbhā, Ambica, Bhadrā, Bhadrakālikā, Kshemi, or Kshemankari, shall receive, by my grace, whatever they desire. And pleased with their offerings of wine and flesh and various other kinds you shall gratify the prayers of mankind. By my favour all men shall have perpetual faith in you. Assured of this, go, goddess, and satisfy my orders!"

SECTION II.

Being thus ordered by the god of gods, Jagadhatri (the nurse of the universe) transferred six embryos into the womb of Devaki. And the seventh conception was conveyed into the womb of Rohini after which Hari, for the behoof of the three worlds, entered into the womb of Devaki. And as commanded by the great god, Yogonidrā, on that very day entered into the womb of Yasoda. The portion of Vishnu having descended on earth, the planets moved in auspicious order and the seasons became regular and genial. No body could gaze upon Devaki, invested with light—and beholding her thus dazzling, the minds of the people were disturbed. The celestials, invisible to men and women alike, chanted the praises of Devaki, day and night, from the time that Vishnu entered into her person. They said—"Thou art that Prakriti infinite and subtile, which formerly bore Brahmā in its womb. O nurse of the universe, thou art his words—from thee have sprung the Vedas, O fair damsel, O thou existing perpetually, thou art the very creation and in thy womb is the Sun: thou art the seed of all—thou art the parent of the tri-form Sacrifice. Thou art Sacrifice whence all fruit proceeds—thou art wood whose attrition creates fire. As Aditi thou art the mother of the celestials, as Diti thou art the mother of the Daityas their foes. Thou art light which creates day-thou art humility—the mother of true wisdom; thou art royal policy the mother of order—thou art modesty the mother of affection. Thou art desire from whom love is produced—thou art contentment from which resignation is produced; thou art intelligence, the mother of knowledge, thou art patience the parent of fortitude; thou art heavens whose children are stars, and from thee proceeds all that exists. These and thousand others are thy mighty faculties, O goddess; and numberless are the contents of thy womb, O mother of the universe. That Vishnu, whose real form, nature, name, dimensions are above human conception, is in thy womb, with whom are identical the whole earth, embellished with oceans, rivers, continents, cities, villages, hamlets, towns; all the fires, waters and winds, the stars, asterisms and planets, the sky abounding in variegated cars of the celestials and ether that provides space for all substance; the spheres of earth, sky and heaven; of saints, sages, ascetics and of Brahmā: the white egg of Brahmā, with all its populations of Gods, demons, spirits, snake-gods, fiends, demons, ghosts and imps, men and animals, and whatever creatures have life. Thou art Swahā, thou art Swadhā, thou art wisdom, ambrosia, light and heaven. Thou hast descended upon earth for the preservation of the universe. Have pity upon us, O goddess, and do good unto the world. Be proud of bearing that deity by whom the universe is upheld".

SECTION III.

Parāçara said;—Being thus eulogised by the celestials; Devaki conceived in her womb the lotus-eyed deity—the saviour of the universe. The sun of Achyuta rose in the dawn of Devaki to cause the lotus-petal of the universe to expand. On the day of his birth, all the quarters were lighted up with joy and it gave delight to all people like unto the rays of the moon.

The pious obtained new delight; the strong wind were pacified and the river flowed silently when Janārddana was about to be born. The oceans made music with their murmurings, the Gandharvas began to sing and the Apsaras began to dance. At the time of Janārddana's birth the celestials, stationed in the sky, began to pour flowers and the holy fires glowed with a mild flame. At midnight, when the supporter of all was about to be born, the clouds began to emit low sounds and pour down rain of flowers.

As soon as Anakadundhubhi saw the child, looking like full-blown lotus-petals, having four arms and the mystic mark Sribatsa an his breast; he began to chant his glories in terms of love and respect and represented the fears he entertained of Kansa. Vasudeva said, "I have known thee, O sovereign lord of the celestials, O thou the holder of conch, discus and mace. Be pleased to withhold this thy celestial form, for Kansa will surely destroy me when he will know that thou hast descended in my dwelling". Devaki said,—"God of gods, who art identical with all things, in whose person all the religions of the world exist and who, by illusion, hast assumed the condition of an infant, have pity me, withold thy four-armed shape. Let not Kansa, the wicked son of Diti, know of this birth".

To this Bhagavat replied—"O worshipful dame, I was worshipped by thee before to be born as thy son. Thy prayers have now been granted and I am now born as thy son". So saying he was silent and Vasudeva, taking the babe, went out the same night. The guards and gate-keepers of Mathura were all charmed by Yoganidrā and none of them obstructed the passage of Anakadundhubhi. It was raining heavily at that time and the many-headed serpent Sesha followed Vasudeva spreading his hoods above their heads. And when he, with the child in his arms, crossed the Yamuna, deep as it was and dangerous with numerous whirlpools, the waters were silent and rose not above his knee. On the bank he saw Nanda and others who had come there to bring tribute to Kansa, but they did not see him. At that time Yasoda was also influenced by Yoganidrā, whom she had given birth as her daughter and whom the wise Vasudeva took up, placing his son in her place by the side of the mother. He then speedily came back home. When Yasoda awoke, she found she had been delivered of a boy as black as the dark lotus-leaves; and she was greatly delighted.

Vasudeva, taking the female child of Yasoda, reached his house unperceived and placed the child in the bed of Devaki. He then remained as usual. The guards were awakened by the cry of the new-born babe and starting up they informed Kansa that Devaki had given birth to a child. Kansa immediately went to the house of Vasudeva where he got hold of the infant. Devaki faintingly prevented him, crying out again and again—"Do not destroy it! Do not destroy it". Kansa dashed it against a stone; it at once went up to the sky and expanded into a gigantic figure, having eight arms each bearing a formidable weapon. This terrible figure laughed and said to Kansa. "What benefit have you derived, O Kansa, by hurling me to the ground? He is born who shall destroy thee, the mighty one amongst celestials, who was formerly the destroyer, Considering this do thou accomplish what shall tend to thy welfare". Having said this, the goddess, decorated with heavenly unguents and garlands, and glorified by the spirits of the air, disappeared from the sight of the king of the Bhojas.

SECTION IV.

Parāçara said:—Kansa, greatly disturbed in mind, called together all the leading Asuras, Pralamba, Kesin and others and said to them—"O ye, leading Asuras, Pralamba, Dhenuka, Putanā, Arishta and all others, hear my words. O heroes, the wicked celestials, troubled by my power, have been trying to destroy me—but I do not much care for them. Save murdering the Asuras by fraud, what can the weak Indra and the ascetic Hara or Hari do? What have we to fear from the Adityas, the Vasus, the Agnis or any other of the immortals who have all been defeated by my resistless arms? Have you not seen the king of the celestials, when he had come out into the conflict, quickly fly from the field receiving my arrows upon his back, not bravely upon his breast? When Indra withheld rains from my kingdom, were not the clouds compelled by my arrows to pour water as much as was acquired? Are not all the kings of the earth afraid of my prowess and subject to my orders, save my father Jarasandha? O ye leading and heroic Daityas, I have already got hatred towards the celestials—it has created my laughter that they have been trying to slay me. And it is my fixed determination to inflict still deeper degradation upon those vicious and wicked-minded celestials.

"Let us therefore kill every man who is known for liberality (in making gifts to gods and Brāhmans) and let every man who is celebrated for performing sacrifices be slain; and thus the celestials shall the deprived of the means they live upon. The goddess, who has taken her birth as the child of Devaki, has said to me that he is again born who destroyed me in one of my previous birth. Let us vigorously find out all young children upon earth and let every boy in whom there are signs of unusual vigour, be killed mercilessly".

Having passed these orders Kansa went to his palace and liberated Vasudeva and Devaki from their captivity. He said to them.—"In vain have I killed all your children, for he, who is destined to kill me, has escaped. It is useless to regret the the past. The children, who shall be born to you after this, may enjoy life till its natural close; no one shall cut it short". Having thus consoled them, Kansa, greatly terrified for himself, went into the inner apartments of his palace.

SECTION V.

When Vasudeva was freed, he went to the wagon of Nanda and found him greatly delighted that a son was born to him. He then kindly said to him "It is a blessing that you have got a son in your old age. Have you given your annual tribute to the king? If you have finished your work, you should not wait here for you are men of property. Why do you wait here since the work that has brought you, is finished? Go therefore, speedily, O Nanda, to your Gokula. I have also got a son there, born of Rohini, and he should be brought up by you as this your own son".

Parāçara said:—Thus having paid their dues to the king and placed their goods in their wagons, Nanda and other cow-herds went to their village. And while they were thus living in Gokula, Putanā the child-killer, taking up Krishna, asleep in night, gave him her breast to suck. And whatever child is suckled by Putanā in night, dies instantly having its limbs wearied and exhausted. But laying hold of the breast with two hands, Krishna sucked it with such violence that he drained it of the life and the terrible Putanā, roaring aloud and giving way in every point, fell on the ground dead. Hearing those cries, the inhabitants of Vraja, terrified, got up and saw Putanā lying on the earth with Krishna in her arms. Snatching up Krishna, Yasoda waved over him a cow-tail-brush to guard him from harm, whilst Nanda placed dried cow-dung powdered upon his head; he gave him also an amulet, saying at the same time—"May Hari the lord of creation, he, from the lotus of whose navel the world was produced and on the tip of whose tusks the globe was upraised from waters, protect thee. May that Kesava, who assumed the form of a boar, protect thee. May that Kesava, who, as the man-lion, rent with his sharp nails, the bosom of his foe, save thee. May that Kesava, who appearing first as the dwarf, traversed with all his power with three paces, the three regions of the universe, constantly protect thee. May Govinda guard thy belly, Janarddana thy legs and feet, the eternal and irresistible Nārāyana thy face, thine arms, thy mind and thy faculties of sense. May all ghosts, goblins and malignant spirits, that shall be engaged in thy mischief, be destroyed by the bow, the discus, the mace, the sword of Vishnu and the by echo of his conch shell. May Vaikuntha guard thee in thy cardinal points and Madhusudana in the intermediate ones. May Hrishikesha defend thee in the sky and Mahidhara upon earth". Having recited these prayers to avert all evil, Nanda caused the child to sleep in his bed underneath the wagon. Seeing the huge carcass of Putanā the cow-herds were filled with surprise and fear.

SECTION VI.

Parāçara said Once on a time while the slayer of Madhu was asleep underneath the wagon, he cried for the breast and kicking up his feet he overturned the vehicle and all the pots and pans were upset and broken. Hearing the noise the wives of the cow-herds came exclaiming—"Ah! Ah!" and there they found the child sleeping on his back. "Who could have overturned the wagon?" exclaimed the cow-herds. "That child" said some of the boys who saw the circumstance. "We saw him," said the boys, "crying and kicking the wagon and so the wagon was upset; no one else had anything to do with it".

The cow-herds were therefore greatly surprised and not knowing what to do Nanda at once took up the boy and Yasoda offered worship to the broken pieces of pots and to the wagon, with curds, flowers, fruits and unbruised grain.

Being commissioned by Vasudeva, Garga performed the initiatory rites of the two boys secretly in Vraja. The eldest was named Rāma and the other Krishna by the wise Garga, the foremost of the intelligent. In a short time they began to crawl about the ground, supporting themselves on their hands and knees and creeping everywhere, often amidst ashes and filth. Neither Rohini nor Yasoda was able to prevent them from getting into the cow-pens or amongst the calves, where they amused themselves by pulling their tails. When Yasoda could not prevent the two boys, who always rambled together, from playing naughtily, she became angry and taking up a stick remonstrated with Krishna having eyes like lotus-petals. Fastening a cord round his waist she tied him to the wooden mortar and being angry, she said to him "Now you wicked boy, get away from here, if you can". Having said this, she went about her domestic affairs. As soon as she had gone, the lotus-eyed Krishna, trying to extricate himself, pulled the mortar after him to the space between the two Arjuna trees that grew near together. Being dragged there the mortar became wedged between the two trees, and Krishna having pulled it, the two huge trees covered with many leaves, were uprooted. Hearing the cracking noise the inhabitants of Vraja came to see what was the matter and there they beheld the two huge trees with broken branches and stems lying on the ground with the child fixed between them, with a rope round his belly, laughing and shewing his white teeth, just budded. It is from this that Krishna is called Dāmodara from the binding of dama (rope) round his udara (belly). The elders among the cow-herds, with Nanda at their head, looked upon these circumstances with alarm, considering them as inauspicious signs. They said—"We cannot remain in this place—let us go to some other part of the forest Here many evil omens threaten us with destruction—the death of Putanā, the upsetting of the wagon and the fall of the trees without their being uprooted by the wind. Let us go away from here without any delay and go to Vrindavana, where evil omens may no longer disturb us".

Having thus made up their minds, the inhabitants of Vraja communicated their intention to their families and desired them to go without delay. Accordingly they started with their wagons and their cattle, driving before them their bulls and cows and calves; they threw away the fragments of their household stores and in no time Vraja was overspread with flights of crows. Vrindavana was selected by Krishna, who was above the influence of actions, for the sake of providing for the nourishment of the kine, for there in the hottest season the new grass springs up as profusely as the rains. Having gone to Vrindavana from Vraja, the inhabitants of the latter up their wagons in the form of a crescent.

As the two boys Rāma and Damodara grew up, they lived always together in the same place and engaged in the same boyish sports. They made themselves crests of the peacocks' plumes and garlands of forest flowers and musical instruments of reeds and leaves or played upon the pipes used by cowherds; their hair was arranged like the wings of the crow, and they looked like two young princes and portions of the god of war. They were robust, and walked about always laughing and playing sometimes with each other, sometimes with other boys; driving, along with other young cowherds, the calves to the pasture. Thus the two protectors of the universe were keepers of cattle until they became seven years old in the cow-pens of Vrindavana.

Then began the rainy season when the atmosphere was full of clouds and the quarters of the horizon were blended into one by the driving showers. The water of the rivers rose and overflowed their banks, and spread beyond all limits like the mind of the weak and wicked transported beyond restraint by sudden prosperity. The pure radiance of the moon was obscured by heavy vapours as the teachings of the sacred writings are darkened by the arrogant scoffs of the unbelievers. The bow of Indra held its place unstrung in the sky like a worthless person elevated to honour by an indiscreet king. White line of storks appeared upon the back of the clouds in such contrast as the bright conduct of a man of respectability opposes to the conduct of a scoundrel. The ever-fickle lightning, being newly allied with the sky, was like the friendship of a profligate for a man of substance. Overgrown by the spreading grain, the paths became difficult of being traced like the words of the ignorant carrying no definite meaning.

Krishna and Rāma, delighted, began to live in the forest in that beautiful season maddening the peacocks and bees. Sometimes they sang and danced with the cow-herds and sometimes sat under the cool shade of a huge tree for rest. Sometimes they beautified themselves with garlands of Kadamba flowers and again with garlands of peacocks' feathers; sometimes they painted themselves with the minerals of the mountain; sometimes they slept on beds of leaves and sometimes they rejoiced with the infants of the cow-herds, hearing the muttering of the clouds; sometimes they praised the songs of the boys, sometimes mimicked the cry the peacocks and sometimes played on pipes.

Thus greatly attached to each other and participating, in various emotions and sports, Rāma and Krishna delightedly resided in that forest. And every evening they used to come back home like two cow-boys along with the cows and cow-herds. And coming home in the evening, the two deities heartily engaged in sports giving delight to the sons of the cow-herds.

SECTION VII.

Parāçara said:—Once on a time Krishna went to Vrindavana, without Balarāma; and there, adorned with garlands of wild flowers, roamed he, encircled by the cow-herds, He then repaired to the banks of Kalindi, undulating and sparkling with foam and as if smiling when the waves dashed against the banks. There he saw the pool with the dreadful serpent Kāliya, boiling with the fires of poison. By the touch of that poison the huge trees on the banks were withered and being touched by the waters raised by the wind the birds were scorched. Beholding that dreadful serpent, like the second mouth of death, the illustrious Slayer of Mahdhu thought—"Forsooth, the wicked and poisonous serpent Kāliya lives here, who, being defeated by me, was constrained to leave the ocean whose waters were defiled. By him the waters of the Yamuna, flowing to the ocean, have been poisoned, and the thirsty cows and cow-herds cannot satisfy their thirst. I must slay this serpent, so that the inhabitants of Vraja may live here happily freed from fear. I have descended upon the land of mortals to chastise the wicked, led astray into vicious paths; I shall therefore climb up the neighbouring Kadamba tree and jump down into the pool".

Parāçara said:—Having thus thought within himself he bound his clothes tightly about him and jumped boldly into the pool of the serpent-king. The huge lake was agitated as soon as he fell into it, and the waves raised thereby began to sprinkle the distant trees, which being touched by the water and wind, thus poisoned, were immediately set on fire, and the whole horizon was ablaze. Having dived into the lake, Krishna struck his arms defiantly. Hearing that noise the serpent-king immediately issued out—whose eyes were coppery and hoods were flaming with deadly venom. He was encircled by many other powerful and poisonous snakes living upon air and hundreds of serpent-nymphs adorned with rich ornaments, whose earrings glittered with brilliance as the wearers moved along. Coiling themselves around Krishna, they all bit him with teeth from which fiery poison came out. Beholding him in the lake thus surrounded by serpents, his companions immediately went to Vraja bewailing aloud his fate. "Krishna has foolishly jumped into the lake of the serpent Kāliya, and is being devoured by that serpent-king; do ye come and behold him". Hearing those words, resembling the fall of thunder, the cow-herds and their wives headed by Yasoda, proceeded speedily towards the lake. "Alas where is Krishna gone" cried the wives of the cow-herds greatly bewildered; and Yasoda, terrified, with faltering steps, proceeded quickly. Rāma, gifted with great prowess, Nanda and other cow-herds being anxious to see Krishna, arrived quickly at the bank of the Yamuna and beheld him surrounded by, snakes, possessed by the serpent-king and motionless. O foremost of Munis, looking at the countenance of their son, the cow-herd Nanda and the noble Yasoda became stupified. And the wives of the other cow-herds stricken with grief and keeping, saw him; and with words expressive of fear and affliction, they, out of love towards Keshava, said—"We shall all with Yasoda enter this huge lake of the serpent-king; we shall not be able to go back to Vraja. What is day without the sun, night without the moon, cow without a bull and Vraja without Krishna? Without Krishna we shall not return to Vraja, like unto a pond without water, in his absence, nor shall we roam in the forest. We do not like to live there, even if it be the house of our mothers, where there is not Hari, having the countenance like lotus-petals. How shall we live sorrowfully without beholding Hari in pasture having eyes resembling full-blown lotus-petals? We shall not go back to the house of Nanda in Gokula without the lotus-eyed Krishna, who with his pleasant conversation has stolen all our hearts. O ye cow-herds! behold, Krishna is still casting smiling looks upon us, although he is encircled by snakes engaged by the serpent-king".

Parāçara said:—Hearing those wards of the wives of the cow-herds and beholding the cow-herds stricken with fear the highly-powerful son of Rohini looked settled (for some time.) And then seeing Nanda, with fixed looks towards Krishna and Yasoda almost in a swoon, he began to chant by signs the glories of Krishna—"O god of gods, why art thou displaying these human characteristics? Dost thou not perceive thyself at one with one without end? Thou art the centre of creation, as the nave is of the spokes of a wheel. A portion of thee, I have even also born, as thy eldest brother. To share in thy sports as men, the celestials have all descended under a like disguise. Having made all the goddesses descend in Gokula for thy sport, thou hast afterwards descended, although thou art existing perpetually. Wherefore Krishna dost thou neglect these celestials who, as cow-herds, are thy friends and kin—and these sorrowing females, who also are thy relations? Thou hast assumed, the character of man; thou hast displayed the tricks of childhood. Now let this dreadful snake although armed with poisoned fangs, be vanquished (by thee)".

Being thus reminded of his real character by Rāma, Krishna smiled gently and immediately freed himself from the coils of the snakes. And catching with both his hands the middle hood of the serpent-king, that highly powerful (Krishna) bent it down and set his foot upon the hitherto-unbended hood; and danced upon it victoriously. And the hood of the serpent was bruised by the treading of Krishna's feet, and wherever the snake attempted to raise his head, it was again trodden down. Trampled upon by the feet of Krishna as they changed position in the dance, the snakes fainted and vomitted froth much blood. Seeing the head and neck of their king thus bruised and blood flowing from this mouth, the females of the snake-king implored the mercy of the Slayer of Madhu.

The females of the serpent-king said—"We have recognized thee, O god of gods, O supreme lord of all. Thou art a portion of that supreme light and the mighty lord. Thou art the self-existent lord and even the celestials are unable to praise thee worthily, and how can the females truly chant thy glories? How can we sing his glories whose portions are earth, sky, water, fire and air? Even the holy ascetics have in vain sought to know thy real essence. We bow to that form, which is the most subtiles of atoms, the largest of the large; to him whose birth is without a creator, whose end knows no destroyer and who alone is the cause of duration. There is no anger in thee, thou protectest the world and hence this punishment of Kāliya. Hear us. The virtuous should pity women; and creatures are pitied even by the fools; let therefore the foremost of the forgiving have compassion upon this poor creature. Thou art the upholder of the universe and this snake is gifted with but little strength, if and oppressed by thee, he shall in no time give up his life. There is a vast difference between this poor serpent of limited strength and thyself in whom the world reposes. Friendship and enmity are felt towards equals and superiors and not for those who are infinitely inferior to us. This unfortunate snake is about to die,—give us therefore, as a matter of charity, our husband!"

Parāçara said:—When the wives of the serpent-king had said this, he, too, although wearied, repeated feebly his prayers for clemency. "Pardon me" he said—"O god of gods, how shall I address thee, who art possessed, through thine own strength and essence, of the eight great faculties and art in energy unmatched? Thou art the Supreme, the originator of the supreme; thou art the supreme spirit and from thee, the Supreme proceeds: thou art beyond all finite objects: how can I sing thy glories? How can I chant his greatness from whom have sprung Brahmā, Rudra, Chandra, Indra, the Maruts, the Aswins, the Vasus and the Adityas—of whom but, a small portion is the whole universe, which is destined to represent his essence and whose nature, primitive or derived is beyond the conception of Brahmā and other immortals. How can I approach him who is worshipped by the celestials with incense and flowers culled from the groves of Nandana? How can I adore him whose incarnate portion are being worshipped even by the king of celestials and whose real nature he is not conscious of? How can I approach him, whom the sages, having their minds withdrawn from external objects, worship in thought and enshrining whose image in their hearts present to it the flowers of sanctity? I am quite unable, O god of gods, to worship thee or sing thy glories—by thy mercy only, be thou propitiated with me. O Kesava, the serpents are by nature, crooked. I am born in that race, so I am also wily, which is the characteristic of my own race, so I am not to blame in this, O Achyuta. Every thing has been created by thee and every thing is being destroyed by thee—and the species, form and nature of all things in the world, are thy work. Even such and I as thou hast created me in kind, in form and in nature. Such am I and such are my actions. Should I act differently then indeed should I deserve punishment; so thou hast destined. And that I have been punished by thee, is indeed a blessing—for punishment from thee alone is a favour.

"Behold I am now divested of strength and poison—deprived of both by thee. Save my life—I ask no more. Order me what shall I do".

Being thus addressed by Kaliya, Krishna said—"You must not wait here any more; go immediately, with your family and followers, to the sea. Garuda, the enemy of the serpents, will not injure thee if he sees the impressions of my feet upon your hood". Having said this, Hari liberated the serpent-king, who, respectfully bowing to his victor, went to the ocean accompanied by all his wives, servants and children, leaving the sight of all and the pool he had lived in. When the snake had departed, the cow-herds received back Govinda as one risen from dead and embraced him and bathed his forehead with tears of joy. Others, considering the water of the river pure, were filled with surprise, and chanted the glory of Krishna, who is above the influence of actions. Being thus glorified by his illustrious exploits and eulogized by the cow-herds and their wives, Krishna came back to Vraja.

SECTION VIII.

Parāçara said:—Thereupon again driving their cattle, Kesava and Balarāma rambled together in the forest, and on one occasion went to a pleasing grove of palms. There lived in that pleasing grove a demon named Dhenuka, resembling an ass in appearance and living upon the flesh of deer. Beholding the fruits there ripe, the cow herds, being anxious to take them, said—"O Rāma! O Krishna! Dhenuka always lives here and therefore the trees are loaded with ripe fruits the smell of which perfumes the air. We wish to eat some. Will you throw some down?" Hearing those words, Krishna and Sankarsana brought down some fruits on the ground. Hearing the sound of the falling fruits, the dreadful and malignant demon Dhenuka, having the countenance of an ass, arrived there speedily, and being angry began to kick Rāma on the breast with his hinder heels. Catching him by his both hind legs, Rāma however hurled him round till he died; then he threw up the dead body to the top of the palm tree from the branches of which it struck down enough fruits like rain drops poured down on earth by the wind. The relatives of Dhenuka came running to his help, and Krishna and Rāma did the same thing with them until the trees were filled with dead asses and the ground was covered with ripe fruits. Thenceforth the cattle grazed unobstructed in the palm groves and cropped the new pasturage where they had never gone before.

SECTION IX.

Parāçara said:—That demon, in the form of an ass, and all his relatives, being slain, the cow-herds and their wives began to roam at pleasure in that picturesque grove of palms. Having slain that fiend Dhenuka, the two sons of Vasudeva, greatly delighted, repaired to the Bhāndira fig-tree. They began to roam about shouting and singing and collecting fruits and flowers from the trees—sometimes driving the cattle to a distant pasture, sometimes calling them by their names, sometimes carrying the foot-ropes of the kine upon their shoulders, sometimes decorating themselves with garlands of forest flowers, they appeared like two young bulls when the horns first appear. Dressed, the one in yellow and and the other in sable garments, they appeared like two clouds one white and one black, surmounted by the bow of Indra. The two brothers, although lords of the universe, having descended upon earth, began to sport mutually with frolics beneficial to the world. Adopting human duties and assuming human character and engaged in human sports, they stayed about in the forest. And these two highly powerful (brothers) engaged in exercise, in swinging upon the boughs of trees, or in boxing and wresting and hurling stones.

Having seen Krishna and Balarāma thus sporting, this Asura Pralamba, on one occasion with a view to carry them away stealthily arrived there assuming, the guise of a cow-herd. And that foremost of demons, assuming a human shape, mixed with them, unsuspected. Then seeking their faults he found Krishna irrepressible and made up his mind accordingly to slay the son of Rohini.

The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridama and Balarāma with Pralamba; the other boys were coupled with one another and went leaping away. Krishna beat his companion and Balarāma his, and the boys who were on Krishna's side, were also victorious. The boys who were defeated, carrying the victorious boys on their shoulders went to the Bhāndira fig and then came back to the starting-place. And placing Sankarshana speedily on his shoulders the demon Pralamba did not tarry there and ran away like unto a cloud with the moon. Being unable to carry the weight of Rohini's son that foremost of fiends began to increase in bulk like unto a cloud in the rainy season. Beholding him like a scorched mountain, his head crowned with a diadem and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form and shaking the earth with his tread, Balarāma called out, as he was carried away, "Krishna! Krishna! I am carried off by some demon, disguised as a cow-herd and huge as a mountain! What shall I do? Tell me Madhusudana, the villain runs away speedily".

Parāçara said:—The high-souled Krishna, cognisant of the prowess and strength of the son of Rohini, opened his mouth, smiling and said—"O thou the soul of all, the cause of cause and all that is alone when the world the destroyed, why art thou assuming clearly the character of a man? Dost thou not know that you and are alike the origin of the world and have come to relieve it of its load? The sky is thy head; the waters are thy person; earth is thy feet; eternal fire is thy mouth; the moon is thy mind; the wind is thy breath; the four regions are thy arms and hands. O big souled and highly powerful lord, thou hast a thousand heads, a thousand hands and feet and bodies. Thou art the beginning of all creation—Brahmā, sprung from lotus—and the sages have praised thee in these terms for a thousand times. No one else knoweth thy divine person. The celestials worship only thy incarnate person. Dost thou not know that in the end the whole world will disappear in thee? O thou of endless forms; thou art upholding all creation, mobile and immobile. Thou, being identical with time with its division of hours and minutes, devourest the world. As the waters of the sea, when swallowed up by submarine fire, are transferred into winds and thrown in the form of snow upon Himachala, where coming in contact with the rays of the sun, re-assume the watery nature, so this world, devoured by thee at the time of dissolution, is again created by thee at the end of a Kalpa through thy creative energy. Thou and I, soul of the universe, are but one and the same cause of the creation of earth, although for its protection we exist as distinct individuals! Bringing to thy memory, who thou art, O being of illimitable prowess, destroy thyself the demon. Suspending a while your human character, do what is right".

Thus reminded by the noble Krishna, the powerful Balarāma laughed and crushed Pralamba with his knees striking him simultaneously on the head and face with his fists so as to beat out both his eyes. Vomitting blood from his mouth and having his brain forced through the skull, the demon fell upon the ground and died. Seeing Pralamba slain the cow-herds were surprised and rejoiced and exclaimed "Well done!" and praised Balarāma. Thus praised by his play-mates and accompanied by Krishna, Balarāma, after the death of the demon Pralamba, came back to Gokula.

SECTION X.

Parāçara said:—Whilst Krishna and Rāma were thus sporting in Vraja the rainy season ended—the autumn appeared and the lotuses became full-blown. The Safari fish in their watery burrows, were oppressed by the heat like a man by his selfish desires, who is attached to his family. The peacocks, renouncing all amusements, became silent like the ascetics withdrawing themselves from worldly enjoyments considering their unreality. The clouds of shining whiteness, exhausted of their watery wealth, deserted the sky like the wise who have acquired wisdom, departing from their home. Evaporated by the rays of the autumnal sun, the lakes were dried up, like the hearts of men withered by the contact of selfishness. The silent waters of the autumn were beautified by white water-lilies, like the minds of the pure by the perception of truth. The moon shone with undiminished brilliance in the sky crested with star like the saint, who has reached the last stage of bodily existence in the company of the pious. The rivers and lakes slowly went far off from their banks as the wise by degrees shrink from the selfish attachment that connects them with their wife and children. The swans again began to frequent those lakes which they had abandoned before like false ascetics whose devotions are interrupted and they are again stricken with numberless afflictions. The ocean, with silent waters, became perfectly calm like the accomplished saint who has gone through rigid penances and has acquired undisturbed tranquility of spirit. Everywhere the waters are as clear and pure as the minds of the wise who behold Vishnu in all things. The autumnal sky was perfectly free from clouds like the heart of the ascetic, whose cares have been devoured by the fire of devotion. The moon allayed the fervours of the sun as discrimination removes the pain consequent upon egotism. The autumn removed the clouds from the sky; the muddiness of the earth and the discoloration of the waters, as abstraction draws away the senses from the objects of perception. The water of the lake, by becoming full, stationary and again declined, performed as if the exercise of inspiring, suppressing and expiring the vital air.

At this season, when the heavens were clear and bright with stars, Krishna, once repairing to Vraja, saw the inhabitants engaged in the celebration of a sacrifice in honor of Sakra. Beholding all the cow-herds busily and anxiously engaged in making preparation, Krishna, gifted with high, intellect, as if, out of curiosity asked the elders, saying—"What festival of Sakra is this, in which you are taking so much delight?" To him thus asking, the cow-herd thus lovingly said—"Satakratu (performer of hundred sacrifices), the king of the celestials, is the lord of the clouds and waters; ordered by him the clouds pour down water on earth, by which the grain is produced, on which we and other embodied beings live and by which we please the gods. By this too these cows bear calves and give milk and are happy and well-nourished. Wherever the clouds pour waters, the earth is neither barren of corn, nor bare of verdure, nor is man stricken with hunger. Having drunk the milk of the earth by means of the rays of the sun, Indra, the giver of water, pours it again on earth for the sustenance of all the worlds. For this reason all sovereign princes offer, with delight, sacrifices to Indra at the end of the rainy reason, and so also do we and so do the other people".

Parāçara said:—Having heard the words of the cow-herd Nanda regarding the worship of Sakra, Dāmodara, to excite the anger of the lord of celestials, said—"We, father, are neither cultivators of the soil, nor merchants—we are sojourners in the forests and cows are our gods. There are four divisions of knowledge—logical, spiritual, practical, and political. Hear from me, what is the practical science. Agriculture, commerce and tending of cattle—the knowledge of these three professions, O noble Sire, is the practical science. Agriculture is the means of subsistence to the cultivators, buying and selling to the traders, and tending of cattle is our subsistence. The practical science has thus been divided into three branches. The object, that is cultivated by any one, should be to him, his chief deity—he must worship that, for that is his benefactor. O father, the man who worships another's deity, receiving the fruit from his own, does not obtain a prosperous situation either in this world or in the next. Where the land is no longer cultivated there are limits assigned, beyond which begins the forest; the forests are bounded by the hills and so far do our limits extend. We are not confined within doors or walls, we have neither fields nor homes; we wander about happily wherever we like in our wagons.[258] We have heard that the spirits of these mountains, assuming whatever shapes they like, walk in the woods upon their own precipices. If they are displeased with those who inhabit the forests, then transforming themselves to lions and beasts of prey, they will like the offenders. We are thus bound to worship the mountains and sacrifices to cattle. What have we to do with Indra? Cattle and mountains are our gods. Brāhmans offer worship with prayer; cultivators of the earth worship their landmarks; but we, who tend our cattle in the forests and mountains, should worship them and our kine. Let prayer and offerings be then made to the mountain Govardhana and let us duly kill a victim. Let milk be collected from all stations and let us feed Brāhmans and all others who wish to partake of it—no need of any judgment about it. When the oblations have been presented and the Brahmans have been fed let the cow-herds circumambulate the cows decorated with garlands of autumnal dowers. If the cow-herds pay attention to these suggestions, they will secure the favour of the mountain of the cattle and also mind".

When Nanda and other cow-herds heard the speech of Krishna, their faces were brilliant with joy and they said that he had spoken well. "You have judged aright, child" exclaimed they "we will do exactly as you have said and offer worship to the mountain". Accordingly the inhabitants of Braja worshipped the mountain presenting to it curds and milk and flesh; and they fed hundreds and thousands of Brāhmans and many other guests who came to the ceremony even as Krishna had directed; and when they had made their offerings they circumambulated the cows and the bulls that cried as loud as roaring clouds. Upon the summit of Govaradhana Krishna stood and said "I am the mountain" and partook of the food presented by the cow-herds; whilst in his own form as Krishna, he ascended the hill with other cow-herds and worshipped his other self. Having promised them many blessings the mountain-person of Krishna disappeared, and the ceremony being finished the cow-herds returned to their homes.

SECTION XI.

Parāçara said—Being thus disappointed of offerings in the sacrifice, O Maitreya, Sakra, greatly angry, addressed the attendant clouds called Samvarttaka saying—"O ye clouds! hear what I say and do ye speedily execute without any judgment my behests. The foolish cow-herd Nanda and his companions, relying upon the protection of Krishna have withheld the usual offerings to us. Now therefore, distress the cattle, with wind and rain at my command, that are their subsistance and whence their occupation is derived. Ascending my elephant, huge as a mountain summit, I will give you assistance in strengthening the tempest".

Parsara said:—O twice-born one, being thus commanded by the celestial-chief, the clouds came down in a fearful storm of rain and wind to destroy the cattle. In a moment, the earth the points of the horizon and the sky were all blended into one by the heavy and incessant showers. Being afraid of the lightning's scourge, the clouds filled the quarters with their muttering and pouring down uninterrupted torrents. The clouds pouring down waters day and night, the earth was filled with darkness; and above below and on every side the world was filled with water. The cattle, pelted by the storm, shrank cowering into the smallest size or gave up their breath. Some covered their calves with flanks and some saw their young ones carried away by the flood. Trembling in the wind, the calves cast their piteous looks at their mothers or begged, in low moans, as if, the help of Krishna. Beholding all Gokula moved with terror and cow-herds and cow-herdesses and cattle stricken with consternations, Hari thus thought "This is the work of Mahendra, who has been offended for withholding sacrifices from me; it is therefore my duty to defend this village of herdsmen. I will uplift this spacious mountain from its snowy base and hold it up as a large umbrella over the cow-pens". Having thus made up his mind, Krishna immediately upheld the mountain Govardhana with one hand as if in sport, and said to the cow-herds—"Behold the mountain is on high; enter beneath it speedily, and it will shelter you from the storm; here you will be secure and happy in places defended from the wind; enter speedily and fear not that the mountain will fall". Thereupon, all the people with their cattle, wagons, goods, women, afflicted as they were by rain, went to the shelter of the mountain which he held steadily over their heads; and Krishna, as he supported the mountain, was contemplated with delight and astonishment by the inhabitants of Vraja. As his eyes expanded with joy and wonder, the cow-herds and cow-herdesses sang his glories. For seven days and nights did the vast clouds, despatched by Indra, pour down showers upon the Gokula of Nanda, to destroy the dwellers, but they were protected by the height of the mountain. And being baffled in his purpose, the Indra, the destroyer of Bala, ordered the clouds to cease. The threats of Indra having been fruitless and the sky clear, all the inhabitants of Gokula came out from the shelter and went back to their respective habitations. Then Krishna, in the presence of the inhabitants of the forests filled with surprise, restored the great mountain Govardhana to its original site.

SECTION XII.

Parāçara said:—After the inhabitants of Gokula had been saved by the upholding of the mountain Govardhana, the chastiser of Paka (Indra) became desirous of seeing Krishna. Having mounted his huge elephant Airavata, that lord of the celestials, the destroyer of enemies, beheld the mighty Krishna on the mount Govardhana, tending cattle, assuming the person of a cow-boy and encircled by the sons of cow-herds, although the protector of the universe. He saw above his head, Garuda, the king of birds, invisible to men, spreading out his wings to shade the head of Hari. Descending from his elephant and taking him at a distance, Sakra, having his eyes expanded with delight, said to the Slayer of Madhu—"Hear! hear, O Krishna, why I have come here; why I have come to thee; do not think otherwise of it. Thou, O lord, who art the supporter of the universe, hast descended upon earth to relieve her of her burden. Being enraged on account of my rites being obstructed, I sent the clouds to deluge Gokula and they have done this evil deed. By upholding the mountain, thou hast preserved the cattle and really, O hero, I am much pleased with thy wonderous deed. The object of the celestials is, now, I think, accomplished, for with thy single hand thou hast uplifted this chief of mountains. Being commissioned by the cattle, O Krishna, I have come to thee, to honour thee for thou didst save them. At their words, I shall install thee as Upendra and as the Indra of the cows thou shalt be called Govinda". Saying this, Mahendra took a ewer from his elephant Airavata and with the holy water it contained performed the regal ceremony of sprinkling. And as the ceremony was being performed, the cattle deluged the earth with their milk.

Having thus inaugurated Krishna, Indra, the husband of Sachi, again affectionately said—"I have done this at the request of the cattle; hear, I shall speak something else to thee, O noble one, being desirous of relieving the earth of her burden. O foremost of men, a portion of mine, under the name of Arjuna, has descended upon earth—do thou protect him always. He shall assist thee in relieving the earth of her burden. He should be protected by thee, O Slayer of Madhu, like thy own Self".

The Deity said "I know that in the family of Bharata, thy son has been born by Pritha. I shall protect him as long as I shall live on this earth. O Sakra, O Slayer of foes, O lord of the celestials, as long I shall be on this earth, no one shall be able to vanquish Arjuna in conflict. The highly powerful Asura Kansa and Arishtha Keshi, Nāraka and others being slain, there shall take place a terrible conflict, O king of the celestials; know that, O thousand-eyed deity, as what will relieve earth of her burden. Do thou go; it behoves thee not to be anxious for thy son. No enemy of Arjuna shall grow in power before me. For Arjuna I shall render back Yudhishthira and his brothers to Kunti after the great battle of Kurukshetra".

Parāçara said:—Being thus addressed, the king of the celestials embraced Janarddana and having mounted the elephant Airavata again went to the celestial region. Krishna too with the cows and cow-herds came back to Vraja by the way sanctified by the looks of the females of the cow-herds.

SECTION XIII.

Parāçara said:—Sakra having departed, the cow-herds, on seeing him uplift the mountain Govardhana, said to Krishna of wonderous deeds, delightedly:—"O thou of mighty arms, thou hast saved us from a great fear; by holding up the mountain thou hast protected the cows. Wonderful are thy childish sports and insignificant is the condition of a herdsman and all thy actions are those of a god. Tell us what is the meanings of all this. Kaliya has been vanquished in the water; Pralamba has been killed; Govardhana has been lifted up; our minds are filled with surprise. We can swear by the feet of Hari, O thou of unbounded might, that beholding thy powers we do not consider thee as man. O Kesava, the woman, the children and the old of Vraja are all pleased with thee—even all the celestials cannot perform the deeds thou hast done. Thy boyhood and thy prowess; thy humiliating birth amongst us, are contradictions that fill us with surprise whenever we think of them. Be thou a god, or a demon or a Yaksha or a Gandharva, or whatever, we may consider thee, we should respect thee for thou art our friend".

When they had finished, Krishna remained silent for some time as if hurt and wounded and then said to them, "Herdsmen, if you are not ashamed of my relationship, if I have deserved your praise, then what necessity have you to discuss thus concerning me? If you have any love for me, if I merit your praise, then consider me as your friend. I am neither a god, nor a Gandharva nor a Yaksha nor a demon—I am born as thy friend and you should not think otherwise of me".

Parāçara said Being addressed thus, O great Muni the cow-herds remained silent and went into the woods leaving Krishna apparently displeased. Beholding the clear sky with the autumnal moon, and the air perfumed with the fragrance of the wild water-lily in whose buds the clustering bees were murmuring their songs, he felt inclined to join with the females of cow-herds in sport. Thereupon with Rāma he began singing sweet low strains in various measures such as the woman loved; and they, as soon as they heard the music, left their homes and hastened to meet the Slayer of Madhu. One damsel gently sang an accompaniment to his song, another attentively listened to his music: one called him by the name and then shrank in bashfulness: whilst another, more bold and prompted by love, pressed close to his side; one, as she came out, saw some of the seniors of her family and dared not venture satisfying herself with meditating on Krishna with closed eyes and whole-minded devotion by which immediately all acts of merit were effaced by rapture and all sin was expiated by regret at not seeing him: and others again, reflecting upon the cause of the world, in the form of the Supreme Brahma, obtained, by their sighing, final emancipation. Thus encircled by the females of cow-herds Krishna thought the lovely moon-light night of autumn suited to the Rāsa[259] dance. Many of them so imitated the different actions of Krishna that in his absence they wandered through Vrindavana representing his person. "I am Krishna" exclaims one "behold the beauty of my movements". "I am Krishna" cries another "Listen to my song". "Wait! wicked Kāliya, I am Krishna" cries out another striking her arms defiantly. A fourth cries out: "Herdsmen, fear nothing, be steady, there is no danger of the storm any more for I uplift the Govardhana for your protection," and a fifth exclaims—"Now let the cattle graze wherever they will, for I have slain Dhenuka". In this wise the females of the cow-herds imitated the various actions of Krishna, and in his absence removed their sorrow by mimicking his sports. One damsel, looking on the earth with the down of her person erect and expanded eyes, exclaims "See here are the impressions of Krishna's feet and as he has gone, he has left those marks of the banner, the thunder-bolt and the goad. What fortunate damsel is going with him inebriate with her passion as her irregular footmarks prove? Here Damodara has called flowers from on high, for we see alone the marks of the tips of his feet. Here a nymph has sat down with him be-decked with flowers, fortunate in having propitiated Vishnu in a pristine birth. Having left her in a haughty mood because he had adored her with flowers, the son of Nanda has gone by this road; for see, unable to follow him with equal steps his companion has here tripped along upon her toes; and that holding his hand, the damsel has passed on is evident from the uneven and intermingled footsteps. The wicked Krishna merely took her by the hand and then left her. The damsel, being disappointed, is returning in faltering steps—for such her foot-marks indicate. Forsooth he proposed to her that he would come back soon, for here are his own footsteps returning with speed. Here he has entered the thick forest but as the rays of the moon do not enter here his footsteps can be traced no farther". Being hopeless of beholding Krishna, the females of the cow-herds came back and arriving at the banks of the Yamuna, they began to sing his songs. They immediately saw the protector of the three worlds, with a smiling countenance, coming speedily towards them, on which one cried out "Krishna, Krishna" being unable to utter any thing else. One liked to contract her forehead with frowns as drinking with the bees of her eyes the lotus of the face of Hari: another, shutting her eyes, meditated, in her mind, upon his form as if being engaged in an act of devotion. Thereupon coming amongst them Mādhaba conciliated some with soft words some with gentle looks and some he took by the hand and the illustrious deity sported with them in the stations of the dance, after all the damsels had been propitiated. As each of the damsels attempted to remain in one place close to the side of Krishna, the circle of the dance could not be constructed. Thereupon taking each by the hand and when their eyelids were closed by the effects of such touch Hari formed the circle. Then began the dance in accompaniment with the music of their clashing bracelets and songs that celebrated in sweet melody the beauty of the autumnal season. Krishna sang the moon of autumn, a mine of gentle rays but the damsels chanted the praise of Krishna only. At times, one of them exhausted by the revolving dance, threw her arms, adorned with the tinkling bracelets round the neck of the Slayer of Madhu: another proficient in the art of singing his praises embraced him. The drops of perspiration from the arms of Hari were like fertilizing rain which produced a drop of dew upon the temples of the damsels of cow-herds. Krishna sang the melody that was suited to the dance. The damsels again and again repeated—"Bravo, Krishna," to his song. When leading, they followed him, when coming back, they met him and whether he went forwards or backwards they always followed his footsteps. Whilst sporting thus with the females of the cow-herds, they regarded one moment in his absence as a myriad of years. And although prohibited in vain by their husbands and brothers, they went out in night to sport with Krishna, the idol of their affection. Thus the deity of unbounded prowess, the remover of all imperfections, assumed the character of a youth amongst the damsels of Vraja, pervading their natures and that of their lords, by his own essence all diffusive like the wind, for even as in all creatures the elements of ether, fire, water, and air are comprehended, so also is he everywhere present and in all.

SECTION XIV.

One evening whilst Janārddana was engaged in Rāsa, the demon Aristha, disguised as a bull, came there striking terror into the hearts of all. His appearance was like a cloud saturated with waters—his two horns were very sharp and his two eyes were bright like the sun. As he proceeded, he ploughed up the ground with his hoofs: his tongue was repeatedly licking his lips; his tail was erect; the sinews of his shoulders were strong and between them rose a hump of enormous proportions; his haunches were soiled with ordure and he was a dread to the herds; his dewlap hung low and his face was marked with scars from butting against the trees. Terrifying all the kine, and destroying hermits and ascetics that demon, in the guise of a bull, haunts all the forests. Being greatly stricken with fear on beholding that dreadful bull, the cow-herds and their females cried out "Krishna, Krishna". Krishna then shouted and slapped his arms in defiance. When the demon heard the noise, he turned upon his challenger, and fixing his eyes and pointing his horns at the belly of Kesava, he ran furiously upon the youth. Krishna did not stir from his place, but smiling in sport and derision, awaited the near approach of the bull, when he seized him, as an alligator would have done and held him firmly by the horns, whilst he pressed his sides with his knees. Having thus humiliated his pride and held him captive by his horn, he wrung his throat as if it had been a piece of wet cloth; and then tearing off one of the horns, he beat the dreadful demon with it until he died vomiting blood from his mouth. Seeing him slain the herdsmen glorified Krishna, as the companies of the celestials of old praised Indra, when he triumphed over the Asura Jambha.

SECTION XV.

After these things had happened, Aristha, the bull demon and Dhenuka and Pralamba had been destroyed, Govardhana had been uplifted, the serpent Kailya had been vanquished, the two trees had been broken, the female fiend Putanā had been destroyed and the wagon had been overturned, Nārada went to Kansa and related to him the whole, beginning with the transference of the child from Devaki to Yosadā. Hearing this from Nārada, Kansa was greatly enraged with Vasudeva and remonstrated with him hard, and with all the Yadavas in an assembly of the race. Then thinking what was to be done he determined to destroy both Krishna and Rāma whilist they were yet young and before they had attained to man-hood. Accordingly he made up his mind, to invite them from Vraja under the plea of the solemn rite of the lustration of arms, when he would engage them in a trial of strength with his chief boxers Chānura and Mushtika, by whom they would undoubtedly be slain. "I will send" he said "the noble Akrura, the son of Swapalka to Gokula to bring them hither. I will order the dreadful Kesin, who frequents the forest of Vrindavan, to attack him, and he is of unequalled prowess and will, for certain, kill them; or if they come here, my elephant Kuvalayapida shall trample to death these two cow-boy sons of Vasudeva". Having thus planned to kill Rāma and Janārddana, the vicious Kansa sent for the heroic Akrura and said to him, "O master of liberal gifts, hear my words: and out of friendship for me perform my orders. Ascend your chariot and go to the house of the milkman Nanda. The two vicious boys, portions of Vishnu, have been born there, for the very object of bringing about my destruction. On the fourteenth lunation I intend celebrating the rite of the lustration of arms. I wish them to be brought here by you to take part in the games and that the people may behold them engage in a boxing match with my too skilled boxers Chānura and Mushtika; or by chance, my elephant, driven against them by his rider, shall destroy these vicious youngsters—the sons of Vasudeva. When they are out of the way, I shall kill Vasudeva himself, the cow-herds and my foolish father Ugrasena and I will get there by the flocks, herds and all the properties of the rebelious cow-herds who have ever been inimical to me. Save thou, lord of liberality, all the Yadavas have been my enemies and I will find out means for their destruction; and I shall then govern my kingdom with thee without any disturbance. If you regard me, do thou go as I direct thee; and thou shalt command the cow-herds to bring in speedily their supplies of milk and butter and curds".

Being thus advised the illustrious Akrura the immediately undertook to see Krishna and ascending his magnificent chariot he went, out from the city of Mathura.

SECTION XVI.

Parāçara said:—Being commissioned by Kansa's emissary, Kesin, elated with the confidence of his prowess, reached Vrindavana, being desirous of bringing about the destruction of Krishna. He assailed the cow-herds, spurning the ground with his hoofs, scattering the clouds with his mane and obstructing the paths of the sun and the moon. Being terrified by the neighings of the demon, assuming the shape of a steed, the cow-herds and their females fled to Govinda for shelter exclaiming "Save us! Save us!!" Hearing their cries, Govinda replied in a voice deep as the roaring of the thunder cloud. Srikrishna said: "Away with the fears of Keshin, O cowherds; being born as Gopals, why do you destroy my valour and heroism? Why are you afraid of one of such little might whose neighings are his only terrors, a galloping and vicious horse who is ridden by the strength of Daityas? Come on, wretch. I am Krishna and I will knock all thy teeth down thy throat, as the wielder of trident did to Pushan". Thus defying him, Govinda went to fight with Kesin. The demon with his mouth wide open, ran upon Krishna. But Krishna, enlarging his arms, thrust it into his mouth and knocked down the teeth which fell from his jaws like fragments of white clouds. Still the arm of Krishna in the throat of Krishna continued to enlarge, as a disease, neglected in the beginning, increasing till the dissolution. The torn lips of the demon vomitted forth foam and blood; his eyes rolled in affliction; his joints gave way; he struck the earth with his feet; his body was covered with perspiration and he became incapable of any exertion. Having his mouths rent open by the arm of Krishna, that dreadful demon fell down like a tree struck and shattered by lightning, divided into two portions. Each of those portions had two legs, half a back, half a tail, one ear, one eye and one nostril. Krishna stood, unhurt and smiling after the destruction of the demons encircled by the cow-herd, who, together with their females, were filled with surprise at the death of Kesin and glorified the lotus-eyed deity. Beholding the destruction of Kesin, the Brāhmin Nārada, invisible and seated in a cloud, delightedly exclaimed—"Well done, O lord of the universe who has easily destroyed Kesin, the oppresser of the celestials. I have never heard of such a combat between a man and a horse; being curious to behold it, I have come from heaven. My heart is filled with joy and surprise, O slayer of Madhu, on beholding the wonderful works thou hast done in thy descent upon earth. O Krishna Indra and other celestials lived in fear of this horse, who tossed his mane and neighed and looked down upon the clouds, Because thou hast slain the impious Kesin thou shalt be celebrated in the world by the name of Kesava. Farewell! I will now go. I shall meet thee again, O subduer of Kesin, in two days more, when thou shalt be engaged in a conflict with Kansa, When the son of Ugrasena, with his follwers shall have been slain, then, O upholder of the earth earth's burden will have been lightened by thee. Many are the battles of the kings that have to see, in which thou shalt be renowned; I will now go away, O Govinda. Thou hast accomplished a great deed admired by the celestials, I have been much pleased with thee and take my leave". When Nārada had departed, Krishna, who was the cynosure of the eyes of the damsels of Vraja, not the least surprised, went back with the cow-herds to Gokula.

SECTION XVII.

Parāçara said:—Having issued out of the house of Kansa, Akrurā being desirous of seeing Krishna, proceeded towards the house of Nanda in a swift-coursing car. He thought within himself. "There is none more fortunate than I, for I shall behold the countenance of a portion of the holder of discus. To-day my life has borne fruit, my night is followed by the dawn of day, for I shall behold the countenance of Vishnu resembling full-blown lotuses. Blessed are my eyes and blessed are my words, for on beholding Vishnu a conversation shall take place between him and me. I shall behold the countenance of Vishnu having lotus eyes, which, when seen only in imagination, removes all sins. I shall behold to-day the mouth of Vishnu—the glory of glories, whence proceeded the Vedas and all their divisions. I shall behold the lord of the universe by whom the world is sustained, who is worshipped as the best Purusha and as the male of sacrifice in sacrificial rites. I shall behold Keseva, who is without beginning or end, by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the celestials. That Hari, whose nature is unknown to Brahmā, Indra, Rudra, the Aswins, the Vasus, the Adityas and Maruts, will this day touch my body. He, who is the soul of all omniscient, is identical with everything, omnipresent, permanent, undecaying, all-pervading, shall converse with me. He, the unborn, who has preserved the world in diverse forms of a fish, a tortoise, a boar, a horse, a lion, will this day talk with me. The lord of the universe, who assumes shapes at will, has taken upon him the condition of humanity to satisfy some object of his heart. The endless, who holds the earth upon his crest and who has descended upon earth for its protection, will this day call me by my name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to comprehend. Salutation unto him, who is identical with true knowledge, who is inscrutable and through whom, when seated in his heart the ascetic gets over the worldly ignorance and illusion, I bow to him, who, by the performers of holy rites, is denominated Yajnapurusha (the male of a sacrifice), Vāsudeva, by the devotees and Vishnu by the adepts in Vedānta philosophy. May he, who comprises in himself, cause and effect and the world itself, be pleased with me, through his truth, for I always confide in that unborn and eternal Hari, by meditating on whom man becomes the repository of all auspicious things".

Parāçara said:—Thus meditating upon Vishnu, Akrura, having his mind animated by devout faith, reached Gokula a little before sun-set; and there he beheld Krishna amongst the cattle, dark as the leaf of the full-blown lotus; his eyes of the same colour and his breast adorned with Srivatsa mark; long-armed, broad-chested; having a high nose, a graceful countenance with smiles; treading firmly on the ground with feet whose nails were tinted red; dressed in yellow raiments and be-decked with a garland of forest flowers; having a creeper just collected in his hands, and a chaplet of white lotus-flowers on his head. Akrura also saw there Balabhadra, white as a jasmine, a swan or the moon dressed in a blue dress; having large and mighty arms and a countenance as radiant as a blue lotus, like the Kailāsa mountain adorned with a wreath of clouds.

When Akrura, beheld these two young men, his countenance expanded with joy and the down of his body stood erect with delight. And he thought—"This is the supreme happiness and repository; this the double manifestation of the divine Vāsudeva; blessed are my eyes for I have seen the protector of the universe and my bodily form shall yield fruit, when by the favour of the deity it shall come in contact with his person. Shall that assumer of infinite forms place his hand on my back by the touch of whose fingers alone all sins are dispelled and imperishable, felicity is secured. And by this hand holding the fierce irresistible discus blazing with all the flames of fire, lightning, and the sun, were slain the Daitya chiefs, and the collyrium from the eyes of their females was washed. Into this hand Bali poured water and obtained enjoyments in the region under the earth and immortality and dominion over the celestials for a whole Manwantara without danger from any enemy. Although I am not sinful, perhaps he will despise me for my connection with the vicious Kansa. If so, cursed is my birth who is counted amongst the wicked. What is there unknown to him who resides in the hearts of all men, who is ever existent, freed from imperfection, the aggregate of the quality of purity and at one with true knowledge? With a heart animated with devout faith I approach the lord of lords, the descended portion of that excellent Purusha, Vishnu, who his without beginning, middle or end".

SECTION XVIII.

Parāçara said Thus meditating, Akrura, born in the race of the Yadus, bowed his hand down to the feet of Hari saying—"I am Akrura". And Krishna placed his hand upon him, which was marked with the flag, the thunder-bolt, the lotus, and drew him towards him and affectionately embraced him.

Being thus honored by him, Balarāma and Kesava, delighted, entered with him their own habitation. Having entered into conversation with them and been fed, he related to them everything duly, how their father Anakadundhubi, the princess Devaki and even his own father had been insulted by the wicked demon Kansa and for what purpose he had been despatched. Having heard all from him the illustrious slayer of Kesin said—"O thou of liberal gift, I know all thou hast said; O great one, I shall devise proper measures for this—do not think otherwise of this; consider Kansa as already slain. Rāma and I will go to Mathura tomorrow along with you. The elders of the cow-herds shall accompany us carrying sufficient offerings. Rest here tonight and drive all thy anxiety. Within three nights I will destroy Kansa and all his followers".

Having thus commanded the cow-herds, Akrura with Kesava and Rāma retired to rest and slept soundly in the house of Nanda. The next morning was clear and the young men prepared to proceed to Mathura with Akrura. The females of the cow-herds, on seeing them about to depart, were much afflicted. They wept bitterly—their bracelets were loose upon their arms—and they thus thought within themselves—"If Govinda goes to Mathura, how will he come back to Gokula? His ears will be pleased by the sweet and finished conversation of the damsels of the city. And being used to the language of the graceful females of Mathura he will never again like the rustic expressions of the Gopees. Hari, the pride of our village is taken away and a fatal blow is laid upon us by inexorable destiny.

"The women of the city have sweet smiles, graceful language, beautiful air, elegant gait and significant glances. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kevasa, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rāma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will delight today the eyes of the inhabitants of Mathura when they will behold the person of Govinda. What pleasurable dream was seen by the happy damsels of the city that their graceful eyes shall behold unobstructed the countenance of Krishna! Alas! the eyes of the females of cow-herds have been deprived of their vision by the relentless Brahmā, after he had shown them this great treasure. Hari departing with his love for us decayed, the bracelets from our arms slip. The cruel-hearted Akrura urges on the steeds; who does not feel pity for females like us who are bewailing? Alas! behold the dust of Krishna's chariot-wheels! and now he is distanced from us by that for even that dust is no longer to be seen". Thus lamented by the damsels, Kesava and Rāma left the hamlet of Vraja. Travelling in a car drawn by quick-coursing steeds they reached, at noon, the banks of the Yamuna when Akrura requested them to halt a little whilst he performed the usual daily ceremonial in the river. They having agreed to this, the high-minded Akrura bathed in the water and rinsed his mouth and then entering the stream he stood meditating upon the Supreme Being. He beheld, in his meditation, Balabhadra, having a thousand-hooded heads, a garland of jasmine flowers, having large-red eyes resembling lotus petals, surrounded by Vasuki, Rambba and other mighty serpents, praised by Gandharvas, decorated with garlands of wild flowers, clad in dark-coloured raiment, crowned with a chaplet of lotuses, adorned with brilliant ear-rings, drunk and standing at the bottom of the river in the water. He saw on his lap Vishnu, having four arms, and holding conch, discus, and mace, having the complexion of cloud, coppery and expansive eyes, excellent ear-rings and an elegant form, clad in yellow clothes, adorned with many coloured flowers and appearing like a cloud adorned with streams of lightnings and the bow of Indra; his breast was marked with celestial sign, four arms were adorned with keyuras and head with a brilliant crown: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.

Understanding them as Krishna and Balarāma, Akrura was struck with amazement; and he thought how they could so quickly have got there from the chariot. He desired to ask them of this, but Janarddana deprived him of the faculty of speech at that moment. Having come out of the waters he then came to the chariot and saw there, like before, Rāma and Krishna stationed in their human forms. And having entered the stream again he saw those two forms praised by Gandharvas, great ascetics, Siddhas and great serpents. Apprehending then their real nature he eulogized the eternal deity gifted with discriminative knowledge.

Akrura said:—"Salutation to thee, who art uniform and manifold, all pervading, Supreme spirit, of inconceivable glory and who art simple existence. Salutation to thee, O inscrutable, who art truth and the essence of oblations. Salutation to thee, O Lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, identical with the elements, with the faculties, with matter, with the living soul and with the Supreme spirit. Be propitiated with me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the name Brahmā, Vishnu, Siva or like. I adore thee, O God, whose nature is indestructible, whose purposes cannot be deciphered, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art that, the supreme Brahman, eternal, unchangeable, uncreated. But as our objects can not be accomplished but through some specific from, thou art termed by us Krishna, Achyuta, Ananta or Vishnu. Thou, unborn divinity, art all the objects of these impersonation; thou art the gods and all other beings; thou art the whole world, thou art all. Soul of the universe, thou art free from change and there is nothing except thee in all this existence. Thou art Brahmā, Pasupati, Aryaman, Dhātri and Vidhātri! Thou art Indra, air, fire, the regent of the waters, the god of wealth and the judge of the dead; and thou, although but one, presidest over the world with various energies directed to various purposes. Thou, identical with the solar ray, createst the universe: all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable term Sat. I bow to him who is identical with true knowledge and who is and is not perceptible. Salutation to him the lord Vasudeva, to Sankarsana, to Pradyumna and to Aniruddha".

SECTION XIX.

Parāçara said:—Having thus praised Vishnu, standing in the stream that descendant of the Yadu race worshipped the lord of all with flowers, incense and all other beautiful articles. Having withdrawn his mind from every thing else and devoted it to Vishnu, he engaged, for some time, in the meditation, "I am Brahman" and then desisted from his abstraction. Then considering himself as blessed, the high-minded Akrura got up from the waters of the Yamuna and came to the chariot. Like before, he again saw stationed on the car Rāma and Krishna. Seeing Akrura thus amazed, Krishna said—"Forsooth, O Akrura, your eyes are expanded with surprise. Methinks you have seen something wonderful in the waters of the Yamuna".

Akruka said:—"O Achyuta, the wonder I saw in the waters, I behold here, before me in a bodily shape; I am united with thee, Krishna, the marvel I have seen and whose wonderous form is the universe. No more of this, let us go to Mathura, O Slayer of Madhu—I am afraid of Kansa. Oh! fie on them who eat the bread of another". Saying this he urged on the quick steeds and they arrived after sunset, at Mathura, When they came in sight of the city, Akrura said to Krishna and Rāma "You must now go on foot, whilst I proceed alone in the car; and you must not go to the house of Vasudeva for the elder has been banished by Kansa on your account".

Parāçara said:—Having said this Akrura alone entered the city of Mathura, Rāma and Krishna proceeded thereto following the public road. All the females and males of Mathura espied the two brothers with delight. And they went along sportively looking like two young elephants. As they roamed about, they saw a washerman colouring clothes and, with smiling countenances, they went and wanted of him some of his fine linen. He was a washerman of Kansa and was made insolent by his master's favour, so he remonstrated hard with Rāma and Kesava. Thereupon Krishna, in rage, struck down the head of that vicious-souled (washerman) on earth. Having thus killed him and taken yellow and blue raiment Krishna and Rāma, delightedly came to a flower-seller's shop. Seeing them, having expansive eyes, the flower-seller was astonished and thought, O Maitreya, who could they be or whence could they have come. Beholding two youths so lovely, dressed in yellow and blue garments, he took them to be divinities descended upon earth. Being asked for some flowers, by them, having mouths budding like lotuses he placed his hands upon the ground and touched it with his head, saying—"My lords have shown me great kindness, by coming to my house, fortunate that I am; I will pay them homage". Having said this, the flower-seller, with a smiling face, gave them whatever choice flowers they selected, to gain their favour. Prostrating himself again and again before them, he presented them again and again with flowers beautiful, fragrant and fresh. Being much pleased with him, Krishna gave him the blessing—"Fortune, O good friend, who depends on me, shall never forsake thee. Thou shalt never lose strength or wealth and thy family shall never be extinct. Enjoying many things, thou shalt, in the end, remembering me, attain to the region of the celestials. O good friend, thy mind shall always be in virtue and those, who shall be born in thy race, shall be long-lived. O great one, as long as the sun shall exist, none, in thy race, shall be disturbed with famine or other troubles".

Parāçara said:—Having said this and been worshipped by the flower-seller, O foremost of Munis, Krishna in the company of Balarāma, issued out of his house.

SECTION XX.

While thus going along the high road, Krishna saw a young girl, who was crooked, carrying a pot of unguent. Krishna addressed her in sweet words and said—"For whom are you carrying that unguent? Tell me, lovely maiden, tell me truly". Being thus addressed by him through affection, Kubja being attracted by his affection and well disposed towards Hari, replied to him also mirthfully:—"Do you not know, my lord, that my name is Tribakra, I am the servant of Kansa and appointed to prepare his perfumes. Kansa does not like perfumes prepared by any other female and for this he loves me greatly and shows me favour". Krishna said:—"O thou having a lovely countenance, give us sufficient unguent used by the king, to rub upon our bodies". "Take it," Kubja said and she gave them as much of the unguent as was required for their persons and they rubbed it on various parts of their bodies and faces, till they looked like two clouds, one white and one black, decorated by the many-tinted bow of Indra. Then Krishna skilled in the curative art, took hold of her under the chin, with the thumb and two fingers and lifted up her head, whilst with his feet he pressed down her feet and in this way he made her straight. Being thus rendered straight, she became the most beautiful of damsels. Then filled with affection, she took Govinda by the garment and said "Come to my house". Hari, smiling, replied—"I shall come to your house sometime after". Having thus dismissed her and cast his looks towards Rāma, he laughed aloud.

Dressed then in blue and yellow raiment and annointed with fragrant unguents and adorned with beautiful garlands, Kesava and Rāma went to the hall of arms. They then inquired of the warder which excellent bow they would take. Being informed, Krishna at once took up a bow and bent it; then drawing it with violence he snapped it in two and all Mathura resounded with the noise made by its fracture. Abused by the guards for breaking the bow, Krishna and Rāma retorted and defied them and left the hall.

When Kansa came to know that Akrura had returned and Krishna had snapped the bow, he then said to Chānura and Mushtika:—"Two cow-herd boys have arrived—You must kill them both before me in a trial of strength, for they always try to kill me. When you two, gifted with great strength, shall destroy these two cow-herd boys—I shall give you whatever you will desire. These two boys are my enemies; by means, whether foul or fair, you must kill them both. They killed, the kingdom shall be ours in common". Having thus commanded the two wrestlers, he sent for his elephant-driver and said to him loudly:—"You must place my great elephant Kuvalayāpida who is as huge as a cloud charged with rain, near the gate of the arena and drive him upon the two boys when they shall attempt to enter". Having given these orders, he ascertained that the platforms were all ready and waited for the rising sun, not conscious of his impending death.

In the morning the citizens assembled on the platforms set apart for them, and the princes with the ministers and courtiers occupied the royal seats. Kansa made all those sit in front who were judges of the games whilst he himself sat apart, close by, upon a lofty throne. Separate platforms were also set up for the ladies of the palace and they sat there. Nanda and cow-herds had places set apart for them at the end of which sat Akrura and Vasudeva. Amongst the wives of the citizens was Devaki, mourning for her son, whose lovely countenance she desired to see even in the hour of destruction. Thereafter the bugles were sounded and Chānura sprang forth and Mushtika clapped his arms defiantly and people cried aloud "Alas". Covered with the temporal juice and blood of the elephant, whom they had killed when driven against them by the driver, Balabhadra and Janarddana confidently entered the arena, like two lions amidst a herd of deer, with proud looks towards all. There arose exclamations of pity and expressions of surprise from all the arena and people said "This is Krishna! This is Balabhadra!! This is that Krishna by whom the she-demon Putanā was killed. This is that Krishna by whom the wagon was upset. This is that Krishna who uprooted the two trees. This is that Krishna—the boy who danced upon the hooded fangs of the serpent Kāliya and who for seven days upheld the mountain Govardhana. Behold, this is that Krishna, who easily destroyed the demons Aristha, Dhenuka and Kesin. This is that Achyuta. There is his elder brother Balabhadra, before him, having long arms. He is young, sportively affording delight to the minds and eyes of the damsels. It has been foretold by the wise, skilled in the sense of Purānas that he shall, as a cow-herd, exalt the depressed Yadu race. This is a portion of the all-existing, all-generating Vishnu descended upon earth, who will assuredly lighten her load". The citizens having thus described Rāma and Krishna, Devaki's heart was filled with compassion and milk oozed out of her breast out of affection. And on beholding the faces of his son, Vasudeva forgot his infirmities and felt himself young again. The women of the palace, and the females of the city beheld Krishna with eyes wide open. "Look friends" said they to their companions "Look at the face of Krishna; his eyes are reddened by his conflict with the elephant and the drops of perspiration stand upon his cheek outweighing a full-blown lotus in autumn studded with glittering dew. Make your birth blessed and the faculty of vision fruitful, by beholding the breast of the boy, the seat of splendour and marked with the mystic sign Sribatsa; and see his arms menacing destruction to the enemies. Do you not see Balabhadra coming with him, clad in a blue raiment, having his countenance fair as the jasmine, as the moon and as the fibres of the lotus stem? See, how he gently smiles at the gestures of Mushtika and Chānura as they spring up. And see Hari is advancing to meet Chānura. Is there no elder present here who will judge rightly? How can the delicate form of Hari, just in his youth, match the huge and adamantine form of the great demon Chānura? Two youths of delicate and beautiful forms are on the one side and the athletic fiends headed by Chānura on the other. Is this fair? This is a great sin in the umpires to allow a contest between boys and strong men".

Parāçara said:—The women of the city having thus conversed with one another, Hari tightened his girdle and danced in the ring shaking the ground on which he trod. Balabhadra too, slapping his arms defiantly, danced—and wonder it is that the earth was not riven asunder by his trodding. The highly powerful Krishna engaged with Chānura and the demon Mushtika, well-versed in wrestling, began to fight with Balabhadra. Mutually entwining and pushing and pulling and beating each other with fists, arms and elbows and pressing each other with their knees, interlacing their arms, kicking with their feet, pressing with their whole weight upon another, fought Hari and Chānura. And at the time of this national festival, dreadful was the encounter, though without weapons, displaying strength and heroism. And as long as the contest continued, Chānura was gradually losing something of his original vigour and the wreath upon his head trembled from his fury and distress, whilst the world-comprehending Krishna wrestled with him but sportively. Seeing Chānura losing and Krishna gaining strength—Kansa, worked up with ire, ordered the music to cease. And as soon as music was stopped by Kansa countless celestial bugles were sounded in the welkin. And the celestials, greatly delighted and invisible, said "Krishna be thou crowned with success; Kesava, do thou slay that demon Chānura". Thereupon sporting for a long time with Chānura, Krishna, the slayer of Madhu, at last lifted him up and whirled him with the intention of slaying him. Having whirled Chānura round a hundred times until his breath was expended in the sky, he dashed his body on the ground. As soon as it fell it was sundered into a hundred pieces and the earth was strewn with a hundred pools of gory mire. Whilst this happened, the powerful Baladeva was engaged likewise with the demon bruiser Mushtika. Striking him on the head with his fists and on the breast with his knees, he stretched him on the ground, and pummelled him there till he was dead. Again, Krishna encountered the royal bruiser Tomalaka, and felled him to the earth with a blow of his left hand. When the other athletes saw Chānura, Mushtika, and Tomalaka killed, they fled from the field; and Krishna and Sankarshana danced victorious on the arena, dragging along with them by force the cowherds of their own age. Kansa, his eyes reddening with wrath, called aloud to the surrounding people, "Drive those two cow-boys out of the assembly; seize the villain Nanda, and secure him with chains of iron; put Vasudeva to death with tortures intolerable to his years; and lay hands upon the cattle, and whatever else belongs to those cowherds who are the associates of Krishna".

Upon hearing these orders, the destroyer of Madhu laughed at Kansa, and springing up to the place where he was seated, laid hold of him by the hair of his head, and struck his tiara to the ground: then casting him down upon the earth, Govinda threw himself upon him. Crushed by the weight of the upholder of the universe, the son of Ugrasena, Kansa the king, gave up the ghost. Krishna then dragged the dead body, by the hair of the head, into the centre of the arena, and a deep furrow was made by the vast and heavy carcass of Kansa, when it was dragged along the ground by Krishna, as if a torrent of water had run through it. Seeing Kansa thus treated, his brother Sumālin came to his succour; but he was encountered, and easily killed, by Balabhadra. Then arose a general cry of grief from the surrounding circle, as they beheld the king of Mathura thus slain, and treated with such contumely, by Krishna. Krishna, accompanied by Balabhadra, embraced the feet of Vasudeva and of Devaki; but Vasudeva raised him up; and he and Devaki recalling to recollection what he had said to them at his birth, they bowed to Janārddana, and the former thus addressed him: "Have compassion upon mortals, O god, benefactor and lord of deities: it is by thy favour to us two, that thou hast become the (present) upholder of the world. That for the punishment of the rebellious, thou hast descended upon earth in my house, having been propitiated by my prayers, sanctifies our race. Thou art the heart of all creatures; thou abidest in all creatures, and all that has been, or will be, proceeds from thee, O universal spirit! Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart and the heart of Devaki towards thee as if thou wast our child, is indeed but error, and a great delusion. How shall the tongue of a mortal such as I am call the creator of all things who is without beginning or end, son? It is reasonable, that the lord of the world from whom the world proceeds should be born of me, except through illusion? How should he, in whom all mobile and immobile beings exist, be conceived in the womb and born of a mortal being? Have pity on me, therefore, O Supreme lord, and being incarnate do thou protect the universe. O god, thou art not my son: thou comprisest the whole universe from Brahmā to a tree. Therefore, O great soul, why dost thou beguile me? Blinded by illusion I considered thee, as my son and hence I was afraid of Kansa. And therefore I did carry thee to Gokula where thou hast grown up; but I no longer consider thee as mine own son. Thou Vishnu the supreme lord of all, whose actions Rudra, the Maruts, the Aswins, Indra and the celestials cannot equal although they behold them; thou, who hast descended amongst us for the behoof of the universe, art recognized, and delusion is no more".

SECTION XXI.

Parāçara said:—Beholding Devaki and Vasudeva obtain true discriminative knowledge on seeing his wonderful feat, Krishna, being anxious to beguile them and other descendants of Yadu race, spread again the illusions of Vishnu. Thereupon he said to his parents—"O father, O mother, my elder brother Baladeva was all along anxious to behold you. It is out of fear of Kansa he could not do so. So long the pious do not serve their parents that portion of their life is spent in vain. O father, blessed is the birth of those men who serve their spiritual preceptors, celestials, Brāhmanas and their parents. Thou shouldst therefore forgive us, O father, for the violations committed. For up to this time we were greatly distressed and under the influence of another on account of the prowess and strength of Kansa". Saying this Krishna bowed unto his parents and other elderly members of the Yadu race and duly honoured the citizens. Thereupon Kansa's mothers and wives being stricken with grief and sorrow, began to lament encircling Kansa lying dead on the ground. Hari then expressed his regret for what had happened, and with eyes saturated with tears he consoled them. The slayer of Madhu then released Ugrasena from prison and placed him on the throne rendered vacant by the death of his son. Being installed on the throne the Yadava-chief performed the funeral rites of Kansa and of the rest of the slain. When the ceremony was finished and Ugrasena had taken his royal seat, Krishna addressed him and said:—"O Supreme lord, order me freely what else to be done. By the curse of Yayati, our race cannot govern—but having me as your servant you may order even the celestials. How should kings disobey them?"

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

SECTION XXII.

Parāçara said:—The mighty Kansa had married the two daughters of Jarāsandha, one named Asti, the other Prāpti. Jarāsandha was king of Magadha, and a very powerful prince, who, when he heard that Krishna had killed his son-in-law, was much incensed, and, collecting a large force, marched against Mathura, determined to put the Yādavas and Krishna to the sword. Accordingly he invested the city with three and twenty numerous divisions of his forces. Rāma and Janārddana sallied from the town with a slender, but resolute force, and fought bravely with the armies of Magadha. The two youthful leaders prudently resolved to have recourse to their ancient weapons, and accordingly the bow of Hari, with two quivers filled with exhaustless arrows and the mace called Kaumodaki, and the ploughshare of Balabhadra, as well as the club Saunanda, descended at a wish from heaven. Armed with these weapons, they speedily discomfited the king of Magadha and his hosts, and re-entered the city in triumph.

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

SECTION XXIII.

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

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

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

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

SECTION XXIV.

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

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

SECTION XXV.

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

SECTION XXVI.

Bhishmaka was king of Vidarbha, residing at Kundina. He had a son named Rukmin, and a beautiful daughter termed Rukmini. Krishna fell in love with the latter, and solicited her in marriage: but her brother who hated Krishna, would not assent to the espousals. At the suggestion of Jarāsandha, and with the concurrence of his son, the powerful sovereign Bhishmaka affianced Rukmini to Sisupāla. In order to celebrate the nuptials, Jarāsandha and other princes, the friends of Sisupāla, assembled in the capital of Vidharba; and Krishna, attended by Balabhadra and many other Yādavas, also went to Kundina to witness the wedding. When there, Hari contrived on the eve of the nuptials, to carry off the princess, leaving Rāma and his kinsmen to sustain the weight of his enemies. Paundraka, the illustrious Dantavakra, Viduratha, Sisupāla, Jarāsandha, Salya, and other kings, indignant at the insult, exerted themselves to kill Krishna, but were repelled by Balarāma and the Yādavas. Rukmin, vowing that he would never enter Kundina again until he had slain Kesava in fight, pursued and overtook him. In the combat that ensued, Krishna destroyed with his discus, as if in sport the host of Rukmin, with all its horses, and elephants, and foot, and chariots, and overthrew him, and hurled him on the ground; and would have put him to death, but was withheld by the entreaties of Rukmini. "He is my only brother," she exclaimed, "and must not be slain by thee; restrain your wrath, O divine Lord, and give me my brother in charity".

Thus addressed by her, Krishna, whom no acts affect, spared Rukmin; and he (in pursuance of his vow) founded the city Bhojakata, and ever afterwards dwelt therein. After the defeat of Rukmin, Krishna married Rukmini in due form, having first made her his own by the Rākshasa ritual. She bore him the gallant Pradyumna, a portion of the deity of love. The demon Sambara carried him off, but he slew the demon.

SECTION XXVII.

Maitreya saidr—How, Muni, happened it that the hero Pradyumna was carried away by Sambara? And in what manner was the mighty Sambara killed by Pradyumna?

Parāçara said:—When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon foreknew that Pradyumna, if he lived, would be his destroyer. Taking away the boy, Sambara cast him into the ocean, swarming with monsters, into whirlpool of roaring waves, the haunt of the huge creatures of the deep. A large fish swallowed the child, but he died not, and was born anew from its belly: for that fish, and others, was caught by the fishermen, and delivered by them to the great Asura Sambara. His wife Māyādevi, the mistress of the household, lorded over the cooks. And she espied, when the fish was cut open, a beautiful child looking like a new shoot of tree of love. When struck with curiosity she was asking "Who is this child? How has it come into the belly of the fish?" Nārada came and said to her:—"This is the son of Krishna who creates and destroys the universe. He was stolen away from the nursery room by Samvara. He was devoured by the fish when thrown into the ocean; now he has come under thy control; do thou, O beautiful damsel, tenderly rear this jewel of mankind".

Parāçara said:—Thus addressed by Nārada, she took charge of the child and brought it up from boyhood being attracted by the beauty of his person. O great saint, when the boy attained to youth, Māyāvati, moving like a she-elephant, began to cherish desire for him. And fixing her mind and eyes upon the high-minded Pradyumna, Māyāvati, blinded with lust, gave unto him all her magic powers, Beholding that lotus-eyed damsel thus passionately attached unto him, Krishna's son said to her:—"Why dost thou indulge in feelings which do not become a mother?" She said to him:—"Thou art not my son; thou art the son of the illustrious Vishnu; Kāla Samvara stole thee and threw thee into the ocean; thou wast swallowed by a fish but rescued by me from its belly cut open. O lord thy loving mother is still weeping for thee".

Parāçara said;—Hearing those words Pradyumna invited Samvara for battle. And worked up with ire that highly powerful one fought with him. In the battle the son of Mādhava killed the entire host of Samvara. Having seven times baffled the delusions and mastered them in the eighth he destroyed that demon Samvara. And having got into the welkin with her he proceeded to his father's house. And beholding him descend into the inner apartment with Māyāvati, Krishna's wives considered him as Krishna himself. The highly beautiful Rukmini with her eyes full of tears lovingly said:—"Blessed is the woman who has got such a son in the bloom of youth. Had he been alive my own son Pradyumna would have been his age. Who is the fortunate mother adorned by thee? From the affection I feel for thee and from thy appearance I think thou art assuredly the son of Hari".

Parāçara said:—At this time Krishna arrived there with Nārada; and the latter delightedly said to Rukmini. "This is thy own son who has come here after slaying Sambara, by whom he was carried away when a child from the lying-in chamber. This is the pious Māyāvati, his spouse and not the wife of Samvara. Hear the reason; when Manmatha had perished, the goddess of beauty, being desirous of effecting his revival, fascinated Samvara by the charms of her delusive form. And she, having eyes rolling with inebriation, exhibited herself to him in various illusory enjoyments. This thy son is the incarnation of Kama and this his spouse is the goddess Rati. Do not doubt the least that she is your daughter-in-law".

Thereupon Rukmini and Keshava were worked up with delight and the whole city resounded with the exclamations of praise. And beholding Rukmini regain a son who bad been long lost all the people of Dwārakā were surprised.

SECTION XXVIII.

Parāçara said:—Rukmini bore Krishna these other sons Charudeshna, Sudeshna, Charudeha, Sushena, Charugupta, Bhadracharu, Charuvinda, Sucharu and the very powerful Charu; also one daughter Charumati. Krishna had seven other beautiful wives:-Kālindi, Mitravrindā, the virtuous Nāgnajiti, the queen Jāmbavati; Rohini, of beautiful form; the amiable and excellent daughter of the king of Madra, Mādrí; Satyabhāmā, the daughter of Satrujit; and Lakshmanā, of lovely smiles. Besides these, he had sixteen thousand other wives. The highly powerful Pradyumna took the beautiful daughter of Rukmin at her public choice of a husband and she too accepted Hari's son. Of her was born a highly powerful son Aniruddha, fierce in fight on account of prowess and the subduer of enemies. Keshava demanded in marriage the grand daughter of Rukmin and though the latter was inimical to Krishna he gave him his grand daughter. On the occasion of his nuptials Rāma and other Yādavas accompanied Krishna to Bhojakata, the city of Rukmin. After the wedding had been finished several of the kings headed by him of Kalinga said to Rukmin "Although the wielder of plough-share is ignorant of dice he has got a great passion for it; why may we not fight with him and beat him in play?"

Parāçara said:—The powerful Rukmin replied to the kings, saying "so be it" and he engaged Balarāma at a game of dice in the palace. Balarāma lost to Rukmin a thousand gold coins; he betted a second time and lost another thousand to Rukmin. And the third time he staked ten thousand Niskshas and this time also won Rukmin the foremost of those expert of gambling, At this time the king of Kalinga laughed aloud and the weak and vain Rukmin groaned and said:—"By me this Baladava, ignorant of gambling, has been defeated; and blinded by a vain passion for play he think that he understands dice". Beholding the king of Kalinga laugh aloud and hearing the contemptuous words of Rukmin the wielder of plough-share was worked up with ire and increased his stake to ten millions of Niskshas Rukmi accepted the challenge and threw dice.

This time Baladeva won and cried aloud. "This stake is mine". Rukmin cried loudly and said that he was the winner. "Tell no lies Bala," cited he. "It is true that the stake is yours, but I did not agree to it; although this be won by you, yet still I am the winner".

Thereupon a deep voice was heard in the welkin increasing the more the ire of the high-minded Baladeva, saying:—"Baladeva has justly won the whole amount; Rukmin speaks lies; although he did not accept the pledge in words he did so by his acts". Thus inflamed and having his eyes reddened with rage, Balarāma got up and struck Rukmin with the board on which the game was played and slew him. And holding the trembling king of Kalinga, Bala forcibly knocked out the teeth which he had shown when he laughed. And uprooting a huge golden column he, enraged, killed therewith all those princes who had assisted his adversaries. Thereupon, O twice-born one, Bala being enraged, the whole circle cried out with fear and fled on all sides from his terror. When the slayer of Madhu heard that Rukmin had been slain by Bala he could not speak anything, being afraid of Rukmin on one hand and Bala on the other. Thereupon taking with him the newly wedded Aniruddha and the Yadu tribe he returned to Dwārakā.

SECTION XXIX.

Parāçara said:—Thereupon Sakra, the lord of the three worlds, came mounted on his infuriated elephant Airāvata to visit Sauri at Dwārakā. Having entered Dwārakā and been welcomed by Hari he communicated unto him the actions of the demon Naraka. (He said) "O slayer of Madhu, by thee, the lord of the deities, although situated in mortal condition, all afflictions have been soothed; thou hast slain Arishta, Dhenuka, Chānura, Mushtika, Kesin,—all the demons who were slaying the ascetics. Kansa, Kavalayapida and child-destroying Putanā, as well as other oppressors of the world have all been slain by thee. The three worlds being protected by thy valour and wisdom, the deities, obtaining the share of sacrifices undertaken by the devout, enjoy satisfaction. Hear, O Janārddana, for why I have come to thee and try to remedy it. O slayer of enemies, residing in the city of Pragyotish, the demon Naraka, son of Bhumi, has been inflicting the creatures. Carrying off the maidens of the celestials, saints, demons and kings he shuts them up in his own palace. He has carried away the umbrella of Varuna, always producing water, the jewel mountain crest of Mandara, and the nectar-dropping ear-rings of my mother Aditi; and he now demands my elephant Airāvat. O Govinda, I have thus related unto thee the oppressions of the demon Naraka—do thou now consider what thou shouldst do in this". Having heard this, the illustrious son of Devaki gently smiled and taking Vāsava by the hand rose up from the excellent seat. Thereupon the lord thinking of the eater of serpents Garuda, he immediately appeared there. And having first placed Satyabhāmā on his back he ascended and flew to the city of Pragyotish. Having ascended the elephant Airivat, Indra, the lord of the celestials, set out for his city in the sight of the inhabitants of Dwārakā.

O foremost of twice-born ones, the four sides of the city Pragyotish to the extent of a yojana were environed by nooses made by the demon Mura, whose edges were as sharp as razors. But throwing his discus Sudarshana amongst them Hari sundered them into pieces. Thereupon Mura rose up but Krishna killed him and burnt his seven thousand sons like so many moths with the flame of the edge of his discus. Having slain Mura, Hayagriva, and Panchajana the wise Hari soon reached the city of Pragyotish. There ensued a dreadful conflict with Naraka's troops in which Govinda slew thousands of demons. And the annihilator of the demon tribe cut in two with his discus Bhumi's son Naraka who came there showering arrows and weapons upon the celestials. The demon Naraka being slain, Earth, taking the two ear-rings of Aditi, approached the lord of the world and said "O lord, when I was upheld by thee in the shape of a boar, then this my son was engendered by thy contact. Thou didst confer this son upon me and thou hast slain him now. Do thou now take this pair of ear-rings and protect his progeny. Thou, O lord, whose aspect is ever pleasing, hast incarnated on this sphere a portion of thyself to lighten my burden. Thou art the eternal creator, preserver and destroyer of the universe, the origin of all the worlds and identical with the universe; how can we worthily chant thy glories? Thou art the pervader and that which is pervaded, the act, the agent and the effect—thou art the soul of all creatures and how can we sufficiently chant thy glories? Thou art the great soul—the sentient and living soul of all beings and imperishable—there is no praise worthy of thee—how can we chant thy glories? Have pity, O universal soul and forgive the iniquities which Naraka has committed. Verily it is for his purification that he hath been killed by thee".

Parāçara said Having replied to the Earth saying "so be it" the lord, who is the substance of all creatures, took various jewels from Naraka's abode. Having entered the female apartment the highly powerful Krishna saw sixteen thousand and one hundred damsels. He also found in the palace sixteen thousand huge elephants each having four tusks, twenty-one lakhs of horses of Kāmboja and other excellent breeds. All those Govinda sent to Dwārakā in charge of the servants of Naraka. Thereupon he placed Varuna's umbrella and the golden mountain on Garuda's back, And having ascended with Satyabhāmā he repaired to the city of celestials to restore to Aditi her ear-rings.

SECTION XXX.

Carrying the umbrella of Varuna, the jewel mountain and Hrishikesh with his spouse on his back, Garuda went along lightly and sportively. When Hari arrived at the gate of Swarga he blew his conch on which the celestials came forward to meet him bearing respectful offerings. Having received the homage of the celestials he proceeded to the palace of the mother of gods whose turrets resembled the white clouds and found Aditi there. Thereupon having bowed unto her along with the king of celestials he conferred the pair of ear-rings upon her and related unto her the destruction of the demon Naraka. Well-pleased, Aditi, the mother of Gods with her thoughts wholly devoted unto Hari, the protector of the universe, began to chant his glories:—"Salutation unto thee, O thou having lotus eyes, who removest all fear of the devotees, who art eternal, the soul of all creatures, the creator of all and identical with all. Thou art at one with the three qualities and the creator of mind, intellect and senses. Thou art beyond the three qualities, exempt from contraries, pure, residing in the hearts of all; void of colour, extension and every transient modification and uninfluenced by the changes of birth and death and sleep and waking. Thou art evening, night and day, earth, sky, air, water and fire, mind, intellect and individuality. Thou art the agent of creation, preservation and destruction and the lord over the agent—thou appearest in various forms which are Brahmā, Vishnu and Siva—and thou art the master of all these thy forms. Thou art Gods, Yakshas, Daityas, Rākshasas, Sidhas, Pannagas, Kushmandas, Pisāchas, Gandharvas, men, animals, deer, elephants, reptiles, trees, shrubs, creepers, climbers, and grasses—all things, large, middling, and small, immense or minute; thou art all bodies whatsoever composed of aggregated atoms. Those who are ignorant of thy true nature cannot understand thy illusion—the fools (only) follow the illusion and think 'this is mine'. O Lord, thy illusion is the mother of the world—and the notions 'I am, this is mine' are but delusions. O Lord, those men, who attentive to their duties, worship thee, obtain salvation after traversing these illusions. Brahmā and all the celestials, men and animals are alike enshrouded by the thick darkness of delusion in the abyss of the illusions of Vishnu. This is also thy delusion, O lord, that men having worshipped thee seek the gratification of desires and their own preservation. That people having worshipped thee desire for the total annihilation of themselves is but the outcome of thy delusion. That I have worshipped thee for son and the destruction of the enemies and not for salvation is also the result of thy fascination. It is the fruit of the iniquitous acts of the impious (to pray for vain things to one who is able to give better things) like asking for a rag to cover nakedness from the tree that confers whatever is solicited from it. Be propitious with me, O thou imperishable, who hast deceived the whole universe with thy delusion. O lord of creatures, do thou remove this ignorance of mine—the notion that I am wise; salutation unto thee, the holder of discus; salutation unto thee the wielder of bow; salutation unto thee, the holder of a club; salutation unto thee, the holder of a conch. O god, I do perceive thy perceptible form—but cannot perceive thy real form; do thou therefore be propitious with me".

Parāçara said:—The mother of gods, having thus chanted the glories of Vishnu, he smiling said:—"Thou art our mother, O goddess, be thou propitious and confer upon me a boon".

Aditi said:—"So be it, ever as thou wilt; O foremost of men, as long as shalt thou dwell in the land of mortals thou shalt be invincible by celestials and demons". Thereupon Satyabhāmā, along with Sachi, bowed unto Aditi again and again and said, "Be thou pleased". Whereto Aditi replied saying:—"Fair-browed dame, by my favour thou shalt never experience decrepitude or loss of beauty; thou shalt be of a blameless person and asylum of all graces".

Parāçara said:—Being commanded by Aditi, the lord of the celestials duly honored Janārddana. Thereupon Krishna, accompanied by Satyabhāmā beheld Nandana and other pleasant gardens of the celestials. There Kesava, the lord of the universe and the slayer of Kesi, saw Pārijāta, the favourite of Sachi, having golden bark, young sprouting leaves of a copper colour and bearing numerous fragrant clusters of flowers, and which was produced when the ocean was churned for ambrosia. Beholding that tree, O foremost of twice-born ones, Satyabhāmā said to Govinda. "Why should not this celestial tree be taken to Dwārakā. If what you always say is true that I am really dear to you then take this tree from here for the gardens of my dwelling. O Krishna, you always say 'O Satya, neither Rukmini nor Jāmbavati is beloved unto me like thee,' if this is true and not mere flattery then let this Pārijāta be the ornament of my dwelling. Wearing the flowers of this tree in the braids of my hair I wish to appear graceful amidst my fellow queens".

Parāçara said:—Thus requested by Satyabhāmā Hari, smiled and taking the Pārijāta plant placed it upon Garuda.

The guards said: "O Govinda, this tree belongs to Sachi, the queen of the king of celestials; it is not becoming for thee to remove it. When the ocean was churned by the celestials this tree was produced for the purpose of providing Sachi with flowery ornaments; thou shalt not go with it uncatched. This is the property of one whose countenance the king of the celestials delights to look; it is out of ignorance that thou dost attempt to take it—taking this no one shall be suffered to depart in peace. Forsooth shall the celestial chief punish this audacity; and when he shall take up his thunderbolt all the deities shall follow him. O thou imperishable, it is not proper for thee, to enter into conflict with all the divinities. The wise never undertake a work that terminates fatally". The guards having said this Satyabhāmā was greatly worked up with ire and said: "How does this Pārijāta belong to Sachi? Who is Sakra, the lord of the celestials? If this had been produced when the ocean was churned by the celestials then all have equal right over it—why shall Vāsava alone possess it? O ye warders of the garden, ambrosia, the moon and Lakshmi are the common properties of all; so is this Pārijāta tree. If Sachi has taken possession of it forcibly by the valour of her husband, do ye go and communicate unto her that Satyabhāmā is taking it away and let not Sachi forgive her. Do ye soon go to her and according to my instructions tell her that Satyabhāmā has given vent to these proud words. 'If thou art dear unto thy husband, if he is under thine control then let him take back the Pārijāta tree which my husband is taking away. I know thy husband Sakra is the master of the three worlds. Still being a mortal I take away this Panjata tree.'"

Parāçara said:—Being thus accosted, the warders went to Sachi and communicated unto her everything duly. And Sachi excited the lord of the three worlds. Thereupon accompanied by the army of the celestials, Indra, issued out to fight with Hari, in defence of the Pārijāta tree. The celestials were armed with clubs, swords, maces and darts and Indra wielded the thunderbolt. As soon as Govinda beheld the king of the celestials proceeding against him mounted on his elephant attended by the immortals he blew his shell so that all regions were filled with the sound thereof and he smilingly showered myriads of shafts upon his assailants. When the celestials saw that all the directions and atmosphere were overspread with arrows they also in return hurled numberless missiles. But all these, the slayer of Madhu, and the lord of the three worlds, sundered easily into a thousand pieces with his shafts. Garuda, the devourer of serpents, laid hold of the noose of the king of seas and tore it to pieces with his beak as if it had been a little snake. Devaki's son hurled his mace at the club of Yama and cast it broken upon the ground; he sundered in pieces the litter of the lord of riches with his discus; his eye-looks overclouded the radiance of the sun; he cut Agni into a hundred parts with his shafts and scattered the Vasus through the realms of the space; he sundered with his discus the points of the tridents of the Rudras and cast themselves upon the earth; and with the arrows shot from his bow he scattered the Sadhyas, Viswas, Maruts and Gandharvas through the sky, like fleeces of cotton from the pods of the Simal tree. Garuda also diligently plied his beak and wings and bit and bruised and scratched the celestials who opposed his lord. Like unto two heavy clouds showering raindrops the king of the celestials and the slayer of Madhu overpowered each other with numberless arrows. Garuda fought with Airavata in that conflict and Janārddana engaged with his discus with all the celestials. When all other weapons had been sundered into pieces Indra stood armed with his thunderbolt and Krishna with the discus Sudarshana. Beholding them thus ready for fight all the inhabitants of the three worlds, cried aloud "Alas! Alas!" In vain did Indra hurl his bolt for Hari caught and arrested it. He however, did not hurl his discus, but only called out to Indra to stay. Beholding Indra disarmed and his elephant disabled by Garuda and the deity about to fly away Satyabhāmā said to him:—"O king of three worlds, it becomes not the husband of Sachi to run away. She will approach you adorned with Pārijāta garlands. What shalt thou do with the kingdom of heaven when no longer thou dost behold Sachi approach thee, like before, embellished with Pārijāta garlands? Fly not O Sakra; you must suffer shame, take the Pārijatā; let the celestials be no longer annoyed. Worked up with the pride of her husband Sachi has not welcomed me to her dwelling with her respectful presents. O king of the celestials, I am a woman and therefore of light purpose and am anxious of my husband's fame; for this I have instituted this fight with thee. I do not require the Pārijatā any more. Why shall we steal another's property? What female is not inflated with the pride of her husband? But she is proud of her beauty".

Parāçara said:—Thus addressed by her the king of the celestials turned back and said:—"O wrathful dame, thou shouldst not afflict thy friend with further reproaches. I am not ashamed of being defeated by him who is the author of the creation, preservation and destruction of the world, who is the substance of all things, and in whom the universe exists, without beginning or middle, and from whom and by whom at one with all things, it proceeds and will cease to be. O goddess, what disgrace it is to any one, to be vanquished by him who is the agent of creation, preservation and destruction? His form, though infinitely subtle, is the parent of all worlds and is known to those only by whom all that may be known is known; who is capable of defeating the unborn, unconstituted, eternal lord, who has, of his own accord, descended for the behoof of the world?"

SECTION XXXI.

Thus chanted by the king of the celestials, Kesava smiled and replied gravely saying:—"Thou art, O Indra, the king of the celestials: we are mere mortals, O king of the universe. Thou must therefore forgive me, for the offence I have committed. Let this Pārijatā tree be taken to its proper place. I remove it to satisfy Satya's desire. Take back also this thy thunderbolt which thou didst hurl at me; for this is your proper weapon—O slayer of thy enemies". Whereto Indra replied, saying:—"O lord, thou dost beguile us in calling thyself mortal. We are endowed with subtlety of discernment and therefore know thee as gifted with six qualities. Whoever thou mayst be, O slayer of thine enemies, thou art engaged in the active preservation of earth and thou removest the thorns implanted in her bosom. O Krishna, do thou take this Pārijatā tree to the city of Dwārakā and when thou shalt renounce this land of mortals it shall no longer remain on earth".

Parāçara said:—Having agreed to the proposal of the king of the celestials Hari returned to earth eulogised by attendant sages, saints and quiristers of heaven.

When Krishna arrived over the city of Dwārakā he blew his conch and delighted the inhabitants with the sound. Thereupon alighting from Garuda he proceeded with Satyabhāmā to her garden, and there planted the great Pārijāta tree the smell of which extended over the earth for three furlongs and an approach to which enabled every one to recollect the events of a pristine existence. And beholding their faces in that tree the Yadavas know themselves in their (original) celestial forms. Then Krishna took possession of wealth, elephants, horses and men which he had recovered from Naraka and which had brought to Dwārakā by the servants of the demon; and at an auspicious hour he married all the maidens whom Naraka had carried off from their friends; and simultaneously at the same time in different mansions he received the hands the damsels. The number of the maidens was sixteen thousand and one hundred and in so many forms did the slayer of Madhu appear, so that every one of them thought that he had wedded her in his single person. Hari the creator of the world and the assumer of the universal shape lived severally in the mansion of each of these his wives.

SECTION XXXII.

Parāçara said:—I have enumerated to you Pradyumna and other sons begotten on Rukmini by Krishna. Satyabhāmā bore Bhanu and Bhairika. The sons of Rohini were Diptimat, Tamrepakshi and others; Jamvabati gave birth to the powerful Samba and other sons. Bhadravinda and other valiant youths were the sons of Nagnajiti. Saivya bore several sons of whom Sangramajit was the chief. Vikra and others were begotten by Hari on Madri. Lakshmanā gave birth to Gatravat and others; and Sruta and others were the sons of Kālindi. Besides Krishna had sons by his other wives, in all one hundred and eighty thousand. The eldest of the whole was Pradyumna, the son of Rukmini; his son was Aniruddha, whose son was Vraja; his mother was Ushā, the daughter of Bāna the grand daughter of Bāli, whom Aniruddha won in war. On that occasion a dreadful onset endued between Hari and Sankara in which the thousand arms of Bāna were cut off by the discus of the former.

Maitreya said: How is it, O venerable Brahman, that a contest took place, on account of Ushā, between Siva and Krishna? And in what manner did Hari cut off the thousand arms of Bāna? I am stricken with curiosity to hear this story of Hari—do thou, O venerable Sir, relate this.

Parāçara said: Having seen Pārvati dallying with her lord Sambhu, Ushā, the daughter of Bāna, was inspired with a similar desire. The charming Gauri, knowing the hearts of all, said to her:—"Do not grieve; you shall have a husband". "But when will this be and who shall be my husband?" thought Ushā within herself, on which Pārvati said:—"He who shall appear to you, princess, in a dream, on the twelfth lunation of the light half of Vaishāk, shall be your lord". Accordingly, in consonance with the goddess' foretelling a youth appeared in dream to Ushā on that lunar day, of whom she became enamoured. When she got up and no longer saw him she was distressed with grief and not caring for modesty asked of her companion whither he had gone. This companion and friend of the princess was Chitralekha, the daughter of Kubandha, the minister of Bāna. She said to Ushā "of whom do you speak?" But ashamed she did not reply. However gaining her confidence Chitralekha heard from her everything. And again Ushā requested her who had been informed of all, to devise means by which she might be united with the person whom she had beheld in dream.

Parāçara said:—Thereupon Chitralekha painted the figures of the most eminent celestials, demons, spirits and mortals and showed them to Ushā. Putting aside the likenesses of celestials, spirits, snake-gods and demons, the princess selected those of mortals and amongst them the heroes of the races of Andhaka and Vrishni. And when she found the portraits she was bewildered by shame; then she took her eyes away with shame from the portrait of Pradyumna. But as soon as she saw the picture of his son, the object of her passions, she set aside all bashfulness and with wide expanded eyes, cried aloud, "This is he! this is he!" Her friend, who was gifted with magic power, requested her to be cheerful and started for Dwārakā through the air.

SECTION XXXIII.

Parāçara said:—Before this, once Bāna prayed to the three-eyed deity saying "O lord I am humiliated by the possession of a thousand arms; let some conflict take place in which I may make use of my arms. Without any war what is the use of these arms; they are but a burden to me".

Sankara said:—"When this peacock banner shall be broken thou shalt have war, the delight of the evil spirits that live on human flesh". Thereupon pleased and bowing unto Sankara he returned to his house where he found the standard broken which increased his joy.

At that time the foremost of Apsaras, Chitralekha, came back from Dwārakā and by virtue of her magic powers brought Aniruddha with her. Finding him there with Ushā, the warders of the inner apartments reported it to the king, who immediately sent a number of his retinue to seize the prince. But taking up an iron club the powerful youth killed all his adversaries. Thereat Bāna ascended his chariot, proceeded against him and tried to kill him. Finding however that Aniruddha was not to be vanquished by power he followed the counsel of his minister and brought his magical faculties into the conflict, by which he succeeded in capturing the Yadu prince and binding him in serpent bonds.

When Aniruddha was found missing from Dwārāvati and the Yādavas were inquiring of one another whither he had gone, Nārada came and communicated unto them that he was a prisoner of Bāna having been taken by a female by virtue of her magical abilities to Sonitpura. When they heard that he had been taken to Sonitpura, by a damsel, conversant with magical powers, they did not place confidence in his words. Thereupon Krishna thought of Garuda who immediately arrived there. And mounting upon him along with Bala and Pradyumna he started for the city of Bāna. On their approach to the city they were opposed by the attendant spirits of Rudra; but they were soon slain by Hari and he and his companions entered the city. Thereupon mighty fever, an emanation of Maheshwara, having three feet and three heads, fought desperately with the holder of conch in defence of Bāna. Baladeva, upon whom his ashes were scattered, was seized with burning heat and his eye-lids trembled—but he obtained relief by clinging to the body of Krishna. Thereupon fighting with the holder of bow, the fever, emanating from Siva, was soon driven out from Krishna's person by the fever engendered by himself; Beholding the Saiva fever bewildered by the strokes of the arms of Krishna, Brahmā, the patriarch of the deities, entreated him to desist, upon which the slayer of Madhu refrained and absorbed into himself the fever he had created. The rival fever then went away saying to Krishna; "Those men who shall recollect the fight between us shall be freed from febrile disease".

Thereupon Vishnu overcame and destroyed the five fires and with perfect ease slew the Dānavas. Then the son of Bali, with the entire Daitya army, aided by Sankara and Kartikeya fought with Krishna. A dreadful battle ensued between Hari and Sankara. Scorched by their burning weapons, all the regions trembled and the celestials thought for certain that the end of the universe was at hand. With the weapon of Yawning Krishna set Sankara agape; then the attendant demons and demi-gods attendant upon Siva were slain on all sides, for Hara, overcome with incessant gaping, sat down in his car and was unable to fight with Krishna any longer, who is above the influence of any acts. The deity of war Kartikeya, wounded in the arm by Garuda, struck by the weapons of Pradyumna and disarmed by the shout of Hari, fled away. Beholding Sankara disabled, the demons slain, Guha fled and Siva's attendants destroyed, Bāna proceeded in his huge car, the steeds of which were harnessed by Nandisha, to fight with Hari and his associates Bala and Pradyumna. Attacking the army of Bāna, the valiant Balabhadra wounded them in diverse ways with his shafts and put them to a shameful confusion. And their king saw them dragged about by Rāma with his ploughshare or beaten by him with his mace and pierced by Krishna with his shafts; he therefore attacked Krishna and a fight took place between them; they hurled at each other burning arrows that pierced through their armour; but Krishna intercepted with his arrows those of Bāna and sundered them into pieces. Bāna however wounded Kesava and the wielder of the discus wounded Bāna; and both of them, desirous of victory and endeavouring angrily to bring about the death of his antagonist, hurled diverse missiles at each other. When a number of weapons had been sundered into pieces and the weapons began to be exhausted, Krishna determined to slay Bāna. Thereupon the destroyer of the demons took up his discus Sudarshana shining with the radiance of a hundred suns. As he was about to meet it the mystical goddess of Kotair, the magic lore of the demons, stood naked before him. Beholding her before him, Krishna, with open eyes, cast Sudarshana to cut off the arms of Bāna. The discus lopped off successively the numberless arms of Bāna which proved useless the missiles discharged by the celestials. When the slayer of Madhu again took in his hand the discus, after ten thousand arms had been sundered, for the total destruction of Bāna the destroyer of Tripura came to know it. Beholding blood gushing out from the dissevered arms of Bāna the husband of Umā approached Govinda and requested him to put off his hostilities, said:—"O Krishna, the lord of the universe, I know thee, the excellent Purusha, the supreme lord, the infinite felicity without beginning or end and beyond all things. This sport of universal being in which thou assumest the person of god, animals and men is a subordinate attribute of thy energy. Be propitious, therefore O lord, unto me. I have given Bāna assurance of safety, do not thou falsify my words. O thou eternal, this Bāna has grown old under my protection, let him not incur thy displeasure. I conferred a boon on this Daitya and therefore I am begging thy forgiveness".

Being thus addressed, Govinda, dismissing his resentment against the Asura, smilingly said to Umā's lord, the holder of trident "O Sankara, let this Bāna, the king of demons draw his breath since thou hast conferred a boon upon him; to honour thy words, I withhold my discus; the assurance of safety given by thee, is also given by me. Do not consider me as distinct from thee. The celestials, Asuras and men and the whole universe are not distinct from us. Those who have been possessed by ignorance consider me as separate from thee".

Having said this Krishna went to where Aniruddha was; and the snakes that bound him were destroyed by the breath of Govinda. And placing him along with his wife upon the celestial bird, Krishna with Pradyumna and Rāma returned to Dwārakā.

SECTION XXXIV.

Maiteya said:—"Having achieved a mortal form Sauri performed mighty achievements and discomfitted Sakra and Siva and all other attendant divinities. O great sir, do thou also describe unto me, his other exploits by which he humiliated the prowess of the celestials; I am desirous to hear them".

Parāçara said:—Hear with respectful attention, O Brāhman, as described by me of the burning of Vārānashi by Krishna in the course of his relieving the burden of the earth.

There was a king of Pundra, who was known as Vasudeva and flattered by the ignorant people as the descended deity until he thought himself to be the Vāsudeva who had come down upon earth. Forgetting his real character he assumed the emblems of Vishnu and sent an ambassador to the high-minded Krishna with this message. "Give up thy discus, O foolish man, lay aside all my insignia, my name and the character of Vāsudeva and come and do me homage and I shall grant thee, the means of subsistence". Hearing those words and laughing, Janārddana said to the messenger "Go back, messenger to Paundraka and tell him in my name 'I shall hand over my emblem, the discus to him. Thou wilt properly understand my meaning and consider what is to be done; for I shall come to thy city bringing the discus with me and shall surely give it over to thee. If thou dost command me to come I immediately obey and be with thee tomorrow and shall not delay, and having sought thy protection I shall so manage, O king, that I shall not have to fear anything from thee.'" So saying he sent away the messenger to communicate these words unto the sovereign, and summoning Garuda mounted him and started for the city of Paundrāka.

When the king of Kāsi heard of the preparations of Kesava he sent his army to help Paundrāka, himself bringing up the rear, and with the army of the king of Kāsi and his own troops, the false Vasudeva marched to meet Krishna. He beheld him at a distance standing in his car holding a disc, a club, a mace, a scimitar and a lotus in his hands adorned with a garland of flowers, and bearing a bow; and having his standard made of gold, he had also the mystical mark Sribatsa on his breast; he was robed in yellow raiment and embellished with ear rings, and a tiara. When the god, whose emblem is Garuda, saw him, he laughed aloud and engaged in encounter with the hostile army of cavalry and elephants fighting with swords, scimitars, maces, tridents spears and bows. Showering upon the enemy the arrows from his Sāranga bow and hurling at them his mace and discus he soon destroyed both the army of Paundrāka and that of the king of Kāsi. He then addressed the former who was foolishly wearing his emblems saying:—"Paundrāka, you wanted me through your messenger, to resign to you all my insignia, I now deliver them to you. Here is my discus; here is my mace; and here is Garuda, let him mount upon thy banner". Saying this he discharged the discus and mace by which Paundrāka was sundered to pieces and cast on the ground; whilst the Garuda which was on the banner of Paundrāka was destroyed by the Garuda of Vishnu. Beholding this the people cried "Alas! alas"; but the brave king still siding the imposture of his friend carried on the encounter till Sauri cut off his head with his arrows and shot into the city of Kāsi to the surprise of all the inhabitants. Having thus destroyed Paundrāka and the king of Kāsi with all their retinue Sauri came back to Dwārakā where he resided enjoying heavenly delights.

When the inhabitants of Kāsi beheld the head of their king shot into the city they were much surprised and wondered how it could have been accomplished. Having come to know that the king had been slain by Krishna, the king's son together with the priest of the family propitiated Sankara. Well pleased on account of being worshipped in the sacred place Avimuktā the deity asked the prince to pray for a boon, on which he said:—"O lord, mighty god, through thy favour, let thy mystic spirit slay Krishna, the murderer of my father!"

"It shall be so" answered Sankara and from out of the southern fire up sprang a vast and formidable female like flame out of fire, blazing with ruddy light and fiery radiance streaming amidst her hair. Worked up with ire she called upon Krishna and departed to Dwārakā. There the people seeing her were struck with terror and fled for protection to the slayer of Madhu the refuge all worlds. Understanding that the fiend had been created by the son of the king of Kāsi through his worship of the deity whose emblem is the bull, the wielder of the discus being engaged in sport and playing at dice said to the discus "Kill this dreadful creature whose tresses are of plaited flame". Accordingly Sudarshana, the discus of Vishnu, attacked the fiend in no time, dreadfully covered with fire and wearing tresses of plaited flame. Terrified at the might of Sudarshana, the creation of Maheswara did not wait for his attack but fled quickly followed by him with equal velocity until she arrived at Varānashi repelled by the superior prowess of the discus of Vishnu.

The arms of the king of Kāsi and the whole number of the attendant divinities of Siva armed with various weapons marched out to oppose the discus. But an expert in the use of arms he consumed the whole host by his radiance and then set fire to the city, in which the magic power of Siva had concealed herself. Thus was Varanashi burnt with all its princes and their followers, its inhabitants, elephants, horses and men, treasures and granaries, houses, palaces and markets. The whole of the city that was inaccessible to the celestials was thus covered with flames by the discus of Hari and was totally destroyed. The discus, with unsoothed wrath, blazing fiercely and not satisfied with the accomplishment of so easy a task, then returned to the hands of Vishnu.

SECTION XXXV.

Maitreya said:—O Brahman, I have a great desire to listen to some other exploits of Balarāma; do thou describe them unto me. You have related to me, O reverend Sir, his dragging the Yamuna and other mighty deeds; do thou now recount some other of his acts.

Parāçara said:—Listen O Maitreya, to the exploits accomplished by Rāma who is the eternal, illimitable Sesha, the upholder of the earth. At the choice of a husband by the daughter of Duryodhana, the princess was taken away by the hero Sāmba, the son of Jāmbavati. Being pursued by Duryodhana, Karna, Bhishma, Drona and other illustrious chiefs who were enraged for his audacity, he was defeated and taken prisoner. When the Yādavas heard of this event they were greatly enraged with Duryodhana and his companions and addressed themselves to fight with them. But Baladeva, in accents suppressed by the effects of inebriety, forbade them and said, "I will go alone to the sons of Kuru and at my request they will let Sāmba free". Accordingly he went to Hastināpur and took his abode in a grove outside the town which he did not enter. When Duryodhana and others were informed of his arrival, they sent him a cow, a present of fruits and flowers and water. Bala received the offering in the customary form and said to the descendants of Kuru "Ugrasena commands you to liberate Sāmba". When Duryodhana, Karna, Bhishma, Drona and others heard this they were worked up with ire, and Bāhlika and other friends of the Kauravai who considered the Yadu race as having no claims to regal dignity said to the wielder of the club. "What is this, O Balarāma, that thou hast uttered? What Yadava shall command the chiefs of the Kurus? If Ugrasena thus commands the Kuravas, we will take away the white umbrella which he has usurped and which is only fit for the kings. You should go away therefore, Balarāma; you are entitled to our respect; but Sāmba has been guilty of an improper conduct and we shall not let him free either at Ugrasena's commands or yours. The Kukkura and Andhaka races might not pay the homage due to us, their superiors, but who ever heard of a servant commanding his master? You have been rendered arrogant by our treating you equally with seat and food; we have committed a great mistake in neglecting the policy, for our great friendship for you. The present that we sent you today was a sign of personal regard, but it was not fit for us to have offered nor for yours to have expected".

Having said this, the Kuru chiefs unanimously refused to liberate Hari's sons and came back to their city. Moving about with intoxication and anger caused by their insolent words, Bala struck the ground furiously with his heel so that it burst to pieces with a loud sound that reverberated through the regions of space. His eyes reddened with rage and his brow curved with frowns he exclaimed. "What pride is this in such vile and pithless creatures. The sovereignty of Kauravas as well as our own is the work of destiny whose decree it also is that they now disrespect or disobey the commands of Ugrasena. Indra may, as is his right, command the celestials and Ugrasena exercises equal authority with the lord of Sachi. Fie upon the pride that boasts a throne, the leavings of a hundred mortals. Is not he the sovereign of earth, the wives of whose servants adorn themselves with the blossoms of the Pārijāta tree? Ugrasena shall be the undisputed lord of kings; for I will not return to his capital until I have rid the world wholly of the sons of Kuru. I will destroy Karna, Duryodhana, Drona, Bhishma, Bāhlika, Dussāsana, Bhurisrava, Somadatta, Salya, Bhima, Arjuna, Yudhishthira, the twins, and all the other wretched sons of Kuru with their horses, elephants and chariots. I will liberate the hero Sāmba and carry him along with his wife to Dwārakā where I shall again behold Ugrasena and the rest of my kinsmen. Or commanded by the king of celestials, to remove the burden of the earth, I will take this capital of the Kauravas with all the sons of Kuru, and throw Hastināpur into the Bhāgirathi".

Saying this with his eyes reddened with ire, Baladeva, the wielder of the club, plunged the blade of his ploughshare downwards beneath the ramparts of the city, and drew them towards him. When the Kauravas beheld Hastināpur tottering, they were much afraid, and called loudly on Rāma, saying, "O Rāma! Rāma! hold, hold; supress your anger and have compassion upon us. Here is Sāmba and his wife also delivered up to you. Forgive the sins committed by us ignorant of your wondrous power". Accordingly the Kauravas hurried out of the city and delivered Sāmba and his wife to the mighty Balarāma, who, bowing to Bhishma, Drona and Kripa, who pacified him, said, "I am satisfied," and desisted. The city bears the mark of the shock even to the present day—such was the might of Rāma proving both his strength and power. The Kauravas then, offering homage to Sāmba and Bala, sent away the former with his wife and dowry.

SECTION XXXVI.

Parāçara said:—Listen, O Maitreya, to another achievement accomplished by the powerful Balarāma. The great Asura, Naraka, the enemy of the friends of the celestials, had a friend of exceeding might in a monkey named Dwivida, who was worked up with implacable hostility against the celestials, and vowed to revenge on all of them the destruction of Naraka by Krishna at the instigation of the king of the celestials, by preventing sacrifices and bringing about the total destruction of the world. Blinded by ignorance therefore, he interrupted all religious practices, put down all righteous observances, and brought about the death of living creatures; he set fire to forests, to villages and towns; sometimes he deluged cities and villages with a downpour of rocks or lifting up mountains in the waters he cast them into the ocean; then placing himself in the midst of the deep, he agitated the waves until the foaming sea rose above its confines and swept away the villages and cities situated upon its shores. Dwivida, who was capable of assuming shapes as he liked, enlarged his bulk to an immense proportion, and rolling and tumbling and trampling amidst the corn-fields, he crushed and spoiled the harvest. The whole world, disorganised by this vicious monkey, was deprived of sacred study and religious ceremonies, and was greatly afflicted.

Once on a time Halāyudha was drinking in the groves of Raivata along with the illustrious Revati and other beautiful females; and the celebrated Yadu whose glories were sung and who was pre-eminent amidst graceful and sportive women, resembled Kuvera, the god of riches, in his palace. In the meantime, the monkey Dwivida came there and stealing the ploughshare and the club of Balarāma, grinned at and mocked him, and laughed at the women and threw over and broke the cups filled with wine. Enraged at this, Balarāma threatened the monkey; but the latter disregarded his threats and chattering noise. Thereupon Balarāma started up and seized his club in anger, and the monkey laid hold of a large rock which he hurled at the hero. And casting his club at it as it approached him, Bala broke it into a thousand pieces, which together with the club, fell upon the ground. Beholding the club thus fallen, the monkey sprang over it and struck the Yādava violently on the breast with his paws. Bala returned it with a blow of his fist upon the fore-head of Dwivida which felled him, vomiting blood and lifeless to the earth. The crest of the mountain on which he fell was sundered into a hundred pieces by the weight of his body, as if the Thunderer had shivered it with his thunder-bolt. The celestials threw down a shower of flowers upon Rāma and approached him and praised him for the glorious feat he had performed.

"Well has the world been freed" said they "by thy prowess, O hero, of his vile ape, who was the enemy of the celestials". Then well pleased, they and their attendant spirits returned to heaven. Many such inimitable deeds were performed by the illustrious Baladeva, the impersonation of Sesha, the supporter of the earth.

SECTION XXXVII.

In this way, Krishna, aided by Baladeva, destroyed, for the behoof of the earth, demons and iniquitous kings, and along with Phalguna also did he relieve earth of her burden by the death of seven Akshauhini hosts. Having thus relieved the earth of her load and destroyed many impious kings, he exterminated, by the plea of an imprecation denounced by Brāhmanas, his own Yādava race. Thereupon quitting Dwārakā and renouncing his mortal frame, the self-born with all his emanations re-entered his own sphere of Vishnu.

Maitreya said:—Tell me how Janārddana brought about the extermination of his own family under the pretext of a Brāminical curse and in what manner did he renounce his human body.

Parāçara said;—At the holy place of Pindarika, Viswāmitra, Kanwa and the great sage, Nārada, were seen by some boys of the Yadu family. Inflated with their youths and influenced by predestined results, they dressed and adorned Sāmba, the son of Jāmbavati, as a female and taking her to the sages, they addressed them with usual reverence, saying:—"What child will this female, the wife of Babru, who is anxious to have a son, give birth to?" The sages, who were gifted with divine wisdom, enraged at this insult, said:—"She will give birth to a club that will exterminate the entire Yādava race".

Thus addressed by the sages, the boys went to Ugrasena and related to him what had happened; and after sometime, as foretold, a club was produced from the belly of Sāmba. Ugrasena had the club, which was made of iron, ground to dust and thrown into the sea, and particles of the dust there became rushes, There was one part of the iron club which was like the blade of a lance and which the Andhakas could not break; this when thrown into the sea was swallowed by a fish; the fish was caught, the iron spike was extracted from its belly, and was taken by a hunter named Jāra. The all-wise and illustrious slayer of Madhu did not think it proper to counteract the predestination of fate.

In the interval an emissarry despatched by the celestials came to Krishna and said to him in private:—"I am sent to thee, O lord, by the celestials; and do thou hear what Indra together with the Viswas, Maruts, Adityas, Sādhyas and Rudras respectfully represent. More than a century has gone by since thou in compliance with the request of the celestials, descended upon earth for the purpose of relieving it of its load. The demons have been destroyed and the burden of earth has been removed; now let the immortals once again see their king in heaven. More than a hundred years have passed, and if thou dost wish, do thou return to heaven. This is the prayer of the celestials. And if this be not thy will, do thou remain here as long as it may be desirable to thy dependants". Whereto Krishna replied, "I am well aware of all thou hast said. The earth is not relieved of her load until the Yādavas are extirpated. I shall also speedily bring it about in my descent, and it shall take place in seven nights. Having restored the land of Dwārakā to the ocean and destroyed the race of Yadu, I shall proceed to the region of the celestials. Inform the celestials that having renounced my mortal frame and been accompanied by Sankarshana, I will then return to them. The tyrants that oppressed the earth, Jarāsandha and the rest, have been slain and a youth even of the race of Yadu is so less than they an incumbrance. Having removed this huge weight of the earth, I will proceed to the mansions of the celestials. Say this to them".

Parāçara said:—O Maitreya, being thus addressed by Vāsudeva, the messenger of the celestials bowed and took his heavenly course to the king of the deities. The illustrious Krishna too now espied signs and portents both on earth and in heaven prognosticating day and night the destruction of Dwārakā. Beholding those evil omens, he said to the Yādavas; "Behold these dreadful portents; let us hasten to Prabhāsa to avert them". When he had thus said to the eminent Yādavas, the illustrious Uddhava saluted and said to him: "Tell me, O lord, what it is proper that I should do, for it seems to me that thou wilt destroy all this race. The signs that are manifest declare nothing less than the annihilation of the race". Then Krishna replied:—"Do thou, by my favour proceed, this celestial course, to the holy place Badrikāsrama in the Gandhamādana mountain, the shrine of Nara Nārāyana; and on that spot sanctified by them, thou, meditating upon me, shalt obtain perfection through my favour. Having extirpated this Yadu race, I shall proceed to Baikuntha; and after I have quilted Dwārakā; the ocean shall inundate it".

Parāçara said:—Being thus addressed by him and commanded by Kesava, Uddhava proceeded to the holy shrine of Nara Nārāyana. And the Yādavas, with Krishna, Balarāma and others, having ascended swift-coursing cars, proceeded to Prabhāsa. Having reached Prabhāsa, the Kukkuras and Andhakas bathed there and, being excited by Krishna, indulged in liquor. As they drank, the destructive fire of dissension was engendered amongst them by mutual collision and fed with the fuel of abuse. Worked up with ire by the divine influence, they attacked one another with missile weapons, and when these were finished, they had recourse to the rushes growing nigh. The rushes in their hands became like thunder-bolts, and they assailed one another with them. Pradyumna, Syāmba, Kritavarman, Satyaki, Aniruddha, Prithu, Vipathu, Charuvannan, Charuka, Akrura, and many others, struck one another with the rushes, which became hard like thunder-bolts. Thereupon Krishna arriving there prevented them: but they thought that he was taking part with each severally and continued the conflict.

Thereupon, enraged, Krishna took up a handful of rushes to destroy them, which became a club of iron; and with this he killed many of the murderous Yādavas, whilst others fighting fiercely destroyed one another. At this time in the very presence of Krishna's charioteer, his swift steeds carried off his Jaitra car and entered into the sea. The discus, the club, the bow, the quiver, the shell and the sword of Kesava, having circumambulated their master, flew along the path of the sun. In a short time there was not a single Yādava left alive save the mighty Krishna and Dāruka. Going towards Rāma, who was sitting at the root of a tree, they saw a huge serpent coming out of his mouth. Having issued out of his mouth, the mighty snake proceeded towards the ocean hymned by saints and other great snakes. Bringing an offering of respect, the ocean came to him and then the majestic being worshipped of all the attendant snakes, entered into the waters of the deep. Beholding the departure of the spirit of Baladeva, Kesava said to Dāruka—"Do thou go to Vasudeva and Ugrasena and communicate unto him this. Go and inform them of the departure of Balabhadra, and the destruction of the Yādava race, and also that I shall engage in religious meditation and renounce my body. Do thou also inform Ahuka and the inhabitants of Dwārakā that their city shall be inundated by the ocean. And do ye await the arrival of Arjuna at Dwārakā. When Arjuna, the descendant of Pāndu, shall issue out of the city, none of you should wait there but go whither the descendant of Kuru shall repair. Do thou also go to the son of Kunti and tell him that he may at my request protect my family according to his might. Then go to Hastināpur with Arjuna and all the inhabitants of Dwārakā and let Vajra be installed king over the race of Yadu".

Parāçara said:—Thus instructed and having bowed unto and circumambulated Krishna again and again, Dāruka departed as he had been desired; and having conducted Arjuna to Dwārāvati, the intelligent servant of Krishna established Vajra as king. Thereupon having concentrated in himself that supreme spirit which is identical with Vāsudeva, the divine Govinda was identified with all beings. Respecting the words of the Brāhmana, the curse of Durvāsas, the illustrious Krishna sat engaged in meditation, placing his foot upon his knee. Then there came a hunter named Jāra, whose arrow was tipped with a blade made of the iron club, which had not been reduced to powder; and espying from a distance the foot of Krishna, he mistook it for a part of a deer, and shooting his arrow, lodged it in the sole. Approaching his mark, he saw the four-armed king and falling at his feet, repeatedly besought his forgiveness, exclaming, "I have done this deed unknowingly, thinking I was aiming at a deer. Have pity on me who am consumed by my crime; for thou art able to consume me". Thereupon Bhagavān said: "Thou needst not have the least fear, hunter; by my favour, thou shall repair to the region of the celestials". As soon as Krishna had said this, the celestial car arrived there, ascending which the hunter repaired to the region of the celestials.

Thereupon the divine Krishna having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable, and universal spirit, which is one Vāsudeva, renounced his mortal frame and his connection with the three qualities.

SECTION XXVIII.

Parāçara said:—Having found the bodies of Krishna and Rāma, Arjuna performed for them and the rest of the slain the obsequial rites. The eight queens of Krishna, who have been named with Rukmini at the head, embraced Hari and entered the funeral fire. O foremost of the pious, embracing the corpse of Rāma, Revati too entered fire which was cool to her happy heart in contract with her lord. Thereupon hearing all this Ugrasena and Vasudeva with Devaki and Rohini entered fire. Having performed duly the obsequious rites of the Yadavas, Arjuna, with the inhabitants of Dwārakā and Vajra, issued out of the city. And Kunti's son proceeded slowly with thousands of Krishna's wives and the residents of Dwārakā. With the departure of Krishna from the land of mortals both the Sudharman palace and the Pārijāta tree proceeded to heaven; and on the same day that Hari departed from the earth the dark-bodied Kali age set in. The ocean rose and inundated the whole of Dwārakā, except only the dwelling of the deity of the race of Yadu. The sea has not been able to wash away that temple and there even up to the present day Kesava constantly resides; whoever visits that holy shrine where Krishna pursued his sports is freed from sins.

O foremost of ascetics, one day while proceeding, Arjuna, the son of Pritha, halted the people he had brought from Dwārakā in the Panchanada country; in a rich and fertile spot; the desires of the neighbouring robbers were excited When they saw a number of widowed females and immense riches in the possession of Arjuna alone. Worked up with their cupidity they assembled their villainous herds and said to them:—"This Arjuna, alone with his bow, is passing amongst us having immense riches and numberless women with him, whose husbands have been slain; cursed is thy strength therefore. His pride hath been increased by the death of Bhishma Drona, Jayadratha, Karna and others; he is not cognisant of the prowess of the simple villagers. Up, up, take your long thick staves; this stupid fellow hates us. Why should we not lift up our arms?" Saying this they rushed armed with cudgels and clods of earth, upon the people who were without their lord. Arjuna met them and said to them in contempt: "Go away, O ye wretches, ignorant of what is right, if you do not wish to die". But they neglected his threats seized his treasures and women, the wives of Viswaksena.

Thereupon Arjuna began to brace his celestial bow Gāndiva, irresistible in encounter, but it was in vain, for in spite of his efforts to lighten it, it continued flaccid; neither could he recollect the incantation of superhuman weapons. Losing all patience he discharged, as best as he could, his arrows upon the foes, but they merely scratched the skin. The shafts that were given him by Agni for certain destruction, were themselves destroyed and proved fatal to Arjuna in his encounter with herdsmen. Thereupon he tried to recall the prowess of Krishna by the strength whereof his shafts had slain many a mighty king; but he tried in vain, for they were either put aside by peasants or they flew at random wide of their marks. His arrows being all exhausted he beat the robbers with the horn of his bow. They laughed at his blows and in the very sight of Arjuna the barbarians carried off all the women of the Vrishni and Andhaka tribes and went their way. Thereupon Jishnu was greatly sorry, and lamented bitterly saying "Alas! Alas! I am deserted by my lord". And immediately the bow, the heavenly arms, his car and steeds perished entirely like a donation to an unlearned Brahmin. "Alas! how powerful is the destiny" said he "deprived of my illustrious friend I have been defeated by the base. These two arms are mine; mine is this fist, this is my place; I am Arjuna, but without that righteous help all these are pithless. The bravery of Arjuna, the strength of Bhima was all his work; without him I am defeated by peasants; it cannot be from any other cause". Saying this, Arjuna went to the city of Mathurā and there installed the Yādava prince Vajra as a king. There he saw Vyāsa who was living in a forest and he approached the sage and saluted him respectfully. The ascetic observed him for some time as he lay prostrate at his feet and said to him. "How is it that I see you shorn of lustre? Have you been guilty of an illicit intercourse with a woman or Brahmincide? Or have you suffered any grievous disappointment that you are so dejected. Have your prayers for offspring or other good gifts proved fruitless? Or have you indulged improper passions that your lustre has been clouded? Or have you devoured the meal given to Brahmanas? Arjuna, say, have you seized upon the property of the poor? Has the wind of a winnowing basket lighted upon you? Or has an evil eye gazed upon you that you look so miserable. Have you been touched by the water of a finger nail? Or has the water of a water-jar sprinkled you? Or, what is most probably the case, have you been beaten by your inferiors in battle?"

Having sighed deeply Arjuna described to Vyāsa all the circumstances of his defeat, and said:—"Hari who was our strength, our heroism, our might, our prowess, our prosperity and brightness, has left us and departed. Deprived of our illustrious friend who was ever kindly speaking we have become as feeble as if made of straw. Excellent Purusha, he, who was the living vigour of my weapon, my arrow, my bow, has departed. When he looked upon us, fortune, fame, wealth and dignity crowded us; but Govinda has departed from our midst. That Krishna has left earth by whose power Bhishma, Drona, the king of Anga, Duryodhana and the rest were slain. Not I alone but earth has grown old, miserable and lustreless in the absence of the holder of the discus. Krishna, through devotion to whom Bhishma and other powerful men perished like moths in the flame of my valour, has departed and I am now vanquished by cow-herds. The bow Gāndiva, that was celebrated all over the three-worlds, has been foiled, on account of his departure, by the sticks of peasants. The numberless women, over whom I was lord, have been carried off from me by thieves armed only with cudgels; the whole household of Krishna, O Krishna, has been forcibly carried off by peasants, who with their staves have put my strength to shame. I do not wonder that I am shorn of my lustre; it is a marvel that I live. Surely grandsire, I am so shameless that I survive the stain of indignity inflicted by the vile".

Vaysa replied to Arjuna and said, "Think no more my son of the indignity; it does not behold you to grieve. Know that time subjects all beings to similar vicissitude: Time brings out the production and dissolution of all creatures. All that exists is founded on time. Know this, Arjuna, and preserve thy fortitude. Rivers, oceans, mountains, the entire earths, celestials, men, animals, trees, are all created and will all be destroyed by time. Be thou sober, knowing that all that is the effect of time. These mighty works of Krishna, whatever they have been, have been performed to relieve earth of her load; for this he has come down. Oppressed by her load earth has had recourse to the assembly of the celestials and Janārddana, who is identical with time, has descended on that account. This object has now been accomplished: all the kings of the earth have been destroyed; no more remained for him to accomplish. Therefore the lord has departed whither he pleased, his ends being all fulfilled. At the period of creation the god of gods creates; in that of duration he preserves, at the end of all he is the powerful destroyer. Now all is done. Therefore O Arjuna, be not pained by thy defeat; the power of mortals is the gift of time. Bhishma, Karna and other kings have been slain by this alone; this was the work of time; and why should not therefore thy defeat by those inferior to thee occur? In the same manner as through thy devotion to Vishnu these were overthrown by thee, so has thy discomfiture by cursed thieves been brought about by time. That divinity, assuming various shapes, preserves the world; and in the end the lord of creatures destroys it. O son of Kunti, on the occasion of thy good fortune, the illustrious Janārddana was thy help; in thy decline thy enemies have been favoured by Kesava. Who will now believe, that thou didst alone defeat Bhishma and other Kauravas. Who would believe peasants have defeated thee? Know it for certain, O son of Pritha, that it is but the sport of the Universal Hari that the Kauravas have been slain by thee and thou hast been vanquished by herdsmen. As regards the women for whom thou dost grieve and who have been carried off by the thieves, hear from me an ancient story that will explain why this has happened.

"In ancient time, a Brāhman, named Ashtāvakra, was pursuing his religious penances, standing in water and meditating on the eternal spirit for many years. On account of the overthrow of the Asuras there was a great festival on the summit of Meru; on their way to which Rambhā, Tilottamā and hundreds of other beautiful nymphs praised and hymned him for his devotions. They bowed unto him and eulogised him when he was immersed in water up to his throat, his hair twisted in a braid. They sang in honour of him whatever they thought would be agreeable to that most eminent of Brāhmanas. Ashtāvakra at last said to them:—'I am well pleased with you, illustrious damsels; ask of me whatever you wish and I will give it however difficult it may be of attainment'. Thereupon all these nymphs, Rambhā, Tillottamā and others mentioned in the Vedas, replied:—'It is enough for us that thou art pleased, what else need we say, O Brāhman?' But some amongst them said:—'If you are indeed pleased with us, O illustrious sire, thou grant us a husband, the best of men and sovereign of Brāhmanas'. Thereupon saying 'so be it,' Ashtāvakra came up from the waters. When the nymphs observed him coming out of the water and saw that he was very ugly and crooked in eight places they could not restrain their merriment and laughed aloud. The Muni was very angry and imprecated them with a curse, saying 'Since you have been so impertinent as to laugh at my deformity, I denounce upon you this curse; through the favour I have shown unto you, you shall obtain the first of males for your husband; and on account of my curse, you shall afterwards fall into the hands of thieves'. When the nymphs heard this imprecation they tried to appease the Muni, and they so far succeeded that he told them that they should finally go to the region of the celestials. It is on account of the curse of the ascetic Ashtāvakra that these women, who were the wives of Kesava, have fallen into the hands of the barbarians; and there is nothing for you, Arjuna to regret it in the least. All this destruction has been brought about by the lord of all, and your end is also near at hand, since he has withdrawn from your strength, splendour, valour and pre-eminence. Death is the doom of every one who is born; fall is the end of exhaltation; union terminates in separation and growth tends only to decay. Knowing all this, wise men are neither subject to grief nor joy; and those who know these ways are equally free from pleasure or joy. Do you therefore, most excellent prince, understand this truth and along with your brothers relinquish everything and repair to the holy forest. Go now and say from me to Yudhishthira that he, to-morrow with his brethren, will tread the path of heroes".

Thus instructed by Vyāsa, Arjuna went and described to the other sons of Pritha all that he had seen, experienced and heard. When he had related unto them the message of Vyāsa, the sons of Pandu placed Pārikshit on the throne and went to the forest.

I have thus described to you, O Maitreya, in detail the actions of Vāsudeva when he was born in the race of Yadu.

THE END OF PART V.