Reading section 27

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.