Reading section 8

OR

THE DESTRUCTION OF KANSA.

Kansa, the king of Mathura, alarmed by a voice from heaven, that Krishna, the son of his sister, predestined to destroy him, has escaped the precautions taken against him, consults with his minister what he shall do.

The juvenile Krishna performs many exploits. He accomplishes the destruction of the demon Kesi, one of those infernal beings who in vain attempted to kill the divine child, instigated by their prescience of their fate when he should reach maturity.

Akrura, the paternal uncle of Krishna, repairs to Gokul to invite his nephew to Mathura. Balarama and Krishna, after bowing to their foster parents, Nanda and Yasoda and receiving their benedictions, depart for Mathura.

The seniors then express their grief for their loss. While the boys are proceeding on their journey, they are overtaken by a messenger from Radha, in consequence of which Krishna determines to spend some time at Vrindavan. They resume their journey to Mathura. On the way, the youths kill the royal elephant of Kansa. Then they defeat and slay Kansa's two wrestlers Chanura and Mushtika. These occurrences are reported to Kansa. The youths now reach his palace at Mathura and slay him. The boys are then re-united with their mortal parents Vasudeva and Devaki. To console Devaki for her brother's death, Krishna installs her father Ugrasena in the sovereignty of Mathura.

YAYATI CHARITRA.

Sermishtha was the daughter of Vrishaperva, king of the Daityas, and Devayani, the daughter of Sukra, regent of the planet Venus and the spiritual preceptor of the Daitya race. Devayani having incurred the displeasure of Sermishtha the latter threw the former into a well, where she was found by king Yayati, the son of Nahusha. Devayani, on returning to her father, excited his anger against Vrishaperva, who, to appease Sukra, consented to give his daughter to Devayani as her servant, with a thousand other female attendants. Devayani was married to Yayati. At the time of her marriage, Sukra obtained the king's promise that he would never associate with Sermishtha; but after some interval, the king meeting her, fell in love with, and espoused, her privately. The intrigue continued secret, until Yayati had two sons by Devayani and three by Sermishtha, when it was discovered by the former, and excited her resentment as well as that of her father. The violation of the king's promise was punished by premature decay, as denounced upon him by Sukra, with permission, however, to transfer his infirmities to anyone who would acccept them. Yayati appealed to his sons; of whom the youngest alone, Puru, consented to assume the burden. After a sufficient period, Yayati took his decrepitude back again, and left the sovereignty to Puru in reward of his filial piety.

All the sons of Yayati were the founders of distinguished families. The Pauravas were the descendants of Puru in whose line the Kaurava and the Pandava families were comprised.

KAUTUKA SERVASWA.

Kalivatsala, or the darling of the age of iniquity, is the sovereign of Dhermanasa or the destruction of virtue, and he takes as his spiritual guide, Kukermapanchanana, the Siva of iniquity.

Satyacharya, a pious Brahman returned from Brindavan, who is treated by the king and his courtiers with great iniquity, holds the following conversation with his brethren in jail.

Satyacharya says: "How now, holy sirs, how fares it with you?"

The Brahmans in jail reply: "We once had lands in free gifts."

Satyacharya asks, "What then?"

The Brahmans answer: "why, know you not the customs of the country? If the god of wealth owned lands here that yielded but a grain of corn, the king would send him in three days to beg alms, clad in tatters and with a platter in his hand. The characteristics of our sovereign are fondness for the intoxicating juice of _bhang_, esteem for the wicked, addiction to vice, and detestation of virtue."

Satyacharya observes: "You are right, what chance is there for the good? The king is unwise, his associates are wicked, his chief councillor is a knave, and his minister, a scoundrel. Yet the people are many; why is not such misconduct resented?"

The Brahmans reply, "The manners of the people are equally depraved; they are valiant in oppression, skilful in falsehood, and persevering only in contempt for the pious."

Satyacharya asks, "How are the scribes?"

The Brahmans answer, "They collect the revenues by any expedient, and vigilantly inflict penalties on the wise. The Brahmans are not allowed to keep even the dust upon their bodies; the dust accumulated on their feet is claimed by the Kayeths. What can we say of this reign? The dumb alone can speak the truth, the deaf hear the law, the sons of the barren are well-behaved, the blind behold the observance of the scriptures. Our lands have been given to drunkards, and we are detained in prison for what our ancestors expended."

Satyacharya observes, "I have heard enough. Better fortunes attend you."

The general Samara Jambuka, the jackal of war, boasts that he can cleave a roll of butter with his falchion. He trembles from top to toe at the approach of a mosquito.

The king orders vice to be proclaimed virtue by beat of drum. All the Brahmans are perpetually banished.

PRACHANDA PANDAVA

OR

THE OFFENDED SONS OF PANDU

OR

BALA BHARATA.

Draupadi is married to the five sons of Pandu, in compliance with the command of their mother. Yudhishthira, the eldest son of Pandu, loses every thing including Draupadi at chess-play with Duryodhana, the eldest of the Kauravas. Draupadi is now dragged by the hair, almost naked, into the public assembly, an insult in revenge for which ferocious Bhima vows to slay Duhsasana, the insulter, and drink his blood, and ultimately fulfils his vow. The Pandava princes then depart to the forest.

PROBODHA CHANDRODAYA

OR

"RISE OF THE MOON OF (TRUE) KNOWLEDGE."

Religion and the noble king Reason, accompanied by all the Virtues namely Faith, Volition, Opinion, Imagination, Contemplation, Devotion, Quietude, Friendship and others, are banished, from Benares, by the evil king Error who reigns at Benares, surrounded by his faithful adherents, the Follies and Vices namely Self-conceit, Hypocrisy, Love, Passion, Anger, Avarice and others. There is, however, a prophecy that Reason will some day be re-united with Revelation; the fruit of the union will be True Knowledge, that will destroy the reign of Error.

The struggle for this union and its consummation are followed by the final triumph of the good party.

NAGANANDA

OR

JOY OF THE SERPENTS.

Jimutavahana, a prince of the Vidyadharas, is a Buddhist. He marries Malayavati, daughter of the king of the Siddhas, a votary of the goddess Gauri, the wife of the great god Siva. When he comes to know that Garuda, the bird celebrated in mythology, is used to eat up one snake each day, he makes up his mind to offer himself to the bird as a victim, and eventually succeeds in converting Garuda to the principle of _Ahimsa_ or abstention from slaughter; but he himself is on the point of succumbing to the wounds he has received, when, through the timely intervention of the goddess Gouri, he recovers.

DUTANGADA

OR

THE MISSION OF ANGADA.

Angada, the son of Bali, is sent by Rama to Ravana to demand Sita. He executes his mission in a most clever and courageous manner. He then departs from Lanka. Ravana now goes forth to battle and is slain by Rama. The divine hero then enters the city of Lanka in triumph.

PRADYUMNA VIJAYA.

A pair of geese, the _Hansa_ and _Hansi_ inspire Prabhavati, the daughter of Vajranabha, and Pradyumna, the son of Krishna with a mutual passion before they have beheld each other. By their contrivance, secret nuptials are brought about.

The sage Nareda communicates the stolen interviews of the lovers to the father of the damsel, to whose vengeance Pradyumna is about to fall a victim, when Krishna and Baladeva with their followers come to the rescue. A combat ensues in which Vajranabha is defeated and slain. The engagement is seen by two Gandherbas from their chariots in the air.

VIDAGDHA MADHAVA.

The loves of Krishna and Radha are intense. The two lovers often engage in jealous squabbles.

Chandravali, a nymph of Vrindavan, is enamoured of Krishna and thus excites the jealousy of Radha.

The Paurnamasi, the personified day of the full moon, interests herself in the union of Krishna and Radha.

DHANANYAYA VIJAYA.

The cattle of king Virat are carried off by Karna and the Kuru princes. Aryuna recovers them after a great battle. The different chiefs appear, threaten one another and praise themselves.

Indra and some of his attendants contemplate the fight from the clouds.

HASYARNAVA.

The king Anasayindhu, in his progress through his city, regrets to find everything subverted: that Chandals, not Brahmans, make shoes; that wives are chaste and husbands constant; and that respect is paid to the respectable, not to the vile; and that Vyadhisindhu, the doctor, cures the cholic by applying a heated needle to the palate, and perforates the pupils of the eyes in order to restore vision.

Sadhhinsaka, the chief of police, reports with great satisfaction that the city is completely in the hands of thieves; the Commander-in-chief Ranajambuka, after putting on his armour, valiantly cuts a leech in two. Mahayatrika, the astrologer, in answer to a question of the time to take a journey, indicates hours and positions which proclaim approaching death.

A dispute ensues between Viswabhanda, a Saiva mendicant, and Kalahankura, his disciple, which they refer to the decision of Mahanindaka, another Brahman, who asserts that he composed the _vedas_ and visited _Swerga_, where he treated Vrihaspati and Brahma with contempt and gave Siva a drubbing.

CHITRA YAJNA.

Daksha, the father of Sati or Bhavani and father-in-law of the great god Siva, institutes a great sacrifice.

The gods and sages assemble on the occasion, Daksha accords them a cordial reception. He bows down to the feet of the gods, and puts the dust from under them upon his head. He then proceeds to the place of sacrifice, reading or reciting the usual formulæ. He orders the attendants to distribute rice to the Brahmans, for the purpose of invoking their benedictions. They receive the rice, scatter it and pronounce the _Swasti Vachana_, or benedictory text. He offers oblation to fire.

Dadhichi now comes to the sacrifice, when a dispute ensues between him and the sacrificer, upon the impropriety of omitting to invite Siva; and the dispute becoming rather hot, Daksha orders his guest to be turned out. The gods partake of Dadhichi's indignation at the disrespectful mention of Siva, and rise to depart. Daksha orders his servants to guard the door and prevent their going forth: the gods, however, force their way.