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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".