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A PROSE ENGLISH TRANSLATION OF

HARIVAMSHA
(TRANSLATED LITERALLY INTO ENGLIfSH PROSE.) EDITED AND PUBLISHED BY MANMATHA NATH DUTT RECTOR, KESHUB ACADEMY; Author of the English Translations of Ramayana, Mahabharata, Sramadbhagavatam, Vishnupuran, Markandeyapuran, BhagavatGita and many other works. CALCUTTA. PRINTED BY H. C. DASS, Elysium Press, 65/2 Beadon Street. HARIVAMSHA.
THE PRELUDE, SALUTATION unto Ganesha.* Salutation unto Veda Vyasa. Having saluted Narayana and the best of male beings Nara as well as the goddess of learning Saraswati let us cry success (n). What is the use of bathing at the sacred shrine of Pushkara for him who listens to the recitation of the Mahabharata, dropped off the lips of bwaipayana, wondrous, destructive of sins, auspicious and highly sacred (2). May Vyasa, the son of Paragara and the delighter of Satyavati, be crowned with success, from whose lotus mouth the wordy ambrosia has come down which the world drinks (g). He, who listens to the sacred theme of Bharata, acquires the same fruit with him who makes a gift of a hundred kine with golden horns unto a Brahmana conversant with the Vedas and many Srutis (4). By making a gift of Harivamsha a man acquires far more everlasting piety than. The deity Ganesha, according to the Hindus, confers the accomplishment of all objects. It is customary with them to offer him worship at the beginning of every ceremony. fi hyasa is a generic term meaning compiler. Here it refers to the person who arranged the Vedas and compiled the Puranas. It is a lake situated in the District of Ajmir, Marwar, where thousands of pilgrims resort every year for bathing. what is acquired by the celebration of a hundred horse= sacrifices; or by the distribution of inexhaustive food, or by doing what secures the dignity of Indra. This has been recounted by the great Rishi Vyasa (5). This bestows the same fruit as is given by Bajpeya* or Rajashuyaj Yagnas or by making a gift of a car with elephants. Vyasa's word is the proof hereof and this has also been said by the great lgishi Valmiki (6). The great ascetic, who duly commits to writing Harivamsha, speedily approaches the lotusfeet of Hari like a bee moving towards a lotus, drawn by the smell of honey (7). I consider Dwaipayana as the supreme cause of all, who is the sixth in descent from Brahma, who is a Rishi endued with eternal spiritual greatness, who has descended from a portion of Narayana and who has only Suka for his son (8)o

CHAPTER 1, ffARIVAri7SHA. [AN ACCOUNT OF THE PRIMEVAL CREATION. ] HAVING saluted Hari, the master of senses and the preceptor or the mobile and immobile, the Prime Purusha I~ana, who is eulogised and propitiated with oblations by many in sacrifices, who is real, who is Brahman, shorn of all attachments, is both manifest and not manifest, who does exist for ever, who is above the real and unreal and from whom has emanated this universe, visible and invisible, who is above all, the creator of a11, ancient, great and undecay(r) iing; who is joy and the giver aE.ioy, who is Vishnu, the * A particular sacrifice at which the acetous fermentation of meat and water is drunk by the gods. fi A sacrifice at whisk all the tributary kings assemble to pay homage to their Emperor. worshipful of all, sinless and pure, the virtuous-souled great Muni Kulapati* Sounaka, well-read in all scriptures, said to Souti in the forest of Naimisha (t-4). SOUNAKA said :-O Souti, you have recounted the great history of the descendants of Bharata as well as that of other kings ; of the gods, demons, Gandharvas, serpents, Itakshasas, Daityas, Siddhas and of Guhyakas as well (5-6). You have described in sweet words the most excellent and sacred Purana, dealing with their wondrous deeds, heroic feats and religious practices and their births. This nectarine theme, affording pleasure unto the mind and ears, O Souti, has given us satisfaction. O son of Lomaharshana, while describing the birth and history of the Kurus, you forgot to narrate the history of Vrishnis and Andhakas.t It becomes you to relate their history (7-g). SoUTi said e-I shall now relate to you the story of the birth of Vrishnis from the very beginning about which the pious disciples of Vyasa, Vaishampayana was accosted by Janamejaya (to). Hearing the complete history of the descendants of Bharata,the highly wise Janamejaya, born in their race, said to Vaishampayana (t t). JAnIAMEJAYA said:-You described before in full and I heard the story of Mahabharata full of many meanings and historical accounts (t2). Therein you mentioned the names and deeds of many mighty carwarriors and heroes of the Vrishni and Andhaka families (t3). O foremost of the twice born, you have described briefly and fully their many excellent deeds (t4). Though this ancient story has been recounted again and again, still I have not been satiated with it. The Pandavas and Vrishnis are related to each other ; you are competent enough to describe their families and you have with your own eyes seen everything. Therefore, 0 you having asceticism for your wealth, do you `~ The head of the family of Rishis of the same name. ~ Two clans representing two royal families o ancient India.

HARIVAMSHA. describe their family at length (I5-I6). I wish to know whe were born in which families. Therefore, (c)great ascetic: beginning with the Patriarch and recollecting their previous creations, do you describe truly everything at length (r7). SOUTI said :-Having been welcomed and accosted by him, the high-souled ascetic of rigid austerities described it full the whole story from the very beginning (i8). VAISHAMPAYANA said :-Listen,0 king, to the sacred theme,, as narrated by me, heavenly, destructive of sins,wonderful and abounding in various meanings and sacred stories (Iey)~ He, who circulates this story or listens to it constantly, multiplies his own family and is spoken high of in the celestial region (20). This universe, permeated by Isvar (God), emanated from Pradhana Purusha who is the unmanifelt cause, eternal and identical with the existent and sorb existent (2I). Know him, O monarch, as Brahma (Creator; of incomparable energy, the creator of all beings and ever devoted to Narayana (Vishnu) (22). From Mahat has ema= hated Ahanhaya ;from the latter the five subtle elements have sprung and from them the grosser elements : thus the-, eternal work of creation is carried on. Hear, I shall relate as 1 have

heard and as 1 think, of the long extending genealo, gies of families increasing the glory of their forefathers (23-2d). The account of these pious men of everlasting glory always gives fruit and leads to the multiplication of race and attainment of heaven (25). On account of this theme being fruitful and because you are competent to hear it and * According to Sankhya Mahat is the intellect. It is the intellectual principle which appartains to individual beings. Ahankara is self consciousness or the consciousnes of ego. The five subtle elements are Akasa or ethers air, fire, water and earth. By them are produced the four kinds of grosser e!ements such as Viviparous born from the womb as man and other animals, oviparous, or born of the egg as birds, fishes and serpents ; those engendered by heat and damp as insects and worms ; and those springing from the earthas vegetables, trees &c, HARIVAMSHA. are pure I shall relate, to you, beginning with the family of Vrishnis the most excellent creation of beings (26). Thereupon desirous of creating various creatures the Divine Self-sprung (Brahma) at first created waters and then created seeds therein (2y). The waters are designated as Nara for they are the offspring of Nara. The deity first rested thereon and is therefore called Narayana (a8). The egg, lying in the waters, assumed golden hue-from that sprang Brahma, of his own accord and he is (therefore) called Self-sprung (2g). Having lived there for many years the divine Hiranyagarbha divided the egg into two and they were called the heaven and earth (30). The Lord created Akasa or space between the two portions and in the waters he created the floating earth and the ten quarters (3z). Thereupon desirous of creating the Patriarchs or lords of creation he created time, mind, speech, passion, anger and desire (32). The highly effulgent deity then created his seven mind-born sons-Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vashistha. (33). These seven have been ascertained as Brahmanas in the Puranas. These seven created by Brahma, are like Narayana himself (3q.). Thereupon Brahma created Rudra born of his anger and Sanat Kumar, the predecessor of those born before (35). O descendant of Bharata, these seven and Rudra engaged in the work of creation. Skanda and Sanat Kumar sustained the energy of creation (36). Their seven great families consisted of Yakshas, Pishachas, the celestials and others who all performed heavenly deeds and created progeny and were adorned with Ka9yapa and other leading saints (37). He then created lightning, thunderbolt, the straight and bent rainbows, the rangers of the sky and clouds (38). He, then for the successful celebration of Yaynas, created Riks, Yuyush and Saman ; he then created the gods from his mouth and the ancestral manes from his breast (39). He then engendered human beings from his organ of generation and from hoe

HARIVAMSHA. hips the Asuras, Sadhyas and other classes of gods. This rays have heard (o). From the body of the Patriarch Vashishtha when he was desirous of creating progeny, sprang the various kinds of elemental creations (t). When the progeny, created by his mind, did not multiply he divided his own body into two and with the half he created man (z). With the other half he created woman and through her he engendered various kinds of progeny. He resides enveloping the heaven and earth with his own glory (3). Vishnu created a universal form which again created a Purusha : You should know him as Manu and his regeme is known as Manwantara (). The second creation of Vashishtha is called Manwantara. The great Virat Purusha created the progeny. He is the creation, of Narayana and his progeny are not born in any sex (5). Having known this primeval creation a man gains longevity, fame, wealth, progeny and his wished-for region (6). CHAPTER It. [THE ORIGIN OF MEN; TIE BIRTH OF DAKSI-IA.] Y aISHAMPAYANA said:-When the work of his creation (r)f progeny was complete the Patriarch Vashishtha obtained Shatarupd, not born of a woman, as his spouse (t). While he resided covering the

ethereal region, he created Shatarupa, O monarch, by his greatness and Yoga power (z). Slaving carried on rigid austerities for a million of years she obtained her husband of burning asceticism (3). That Purusha, O my child, is called Swayambhuva Manu. His own Manwantara in this world consists of seventy-one Yt,gas (4). The HARIVAMSHA. Universal Pmusha begat on Shatarupa a son by name Veera who begat on Kamya two sons by name Pryavrata and flttanapada (5). Kamya, the daughter of the Patriarch Kardama, gave birth to four sons, O you of large arms, namely Samrat, Kukshi, Virat, and Prabhu. Obtaining Pryavrata as her husband she gave birth to them (6) The Patriarch Atri adopted Uttanapada as his son. Sunrita gave birth to four sons through Uttanapada (7). The youthful daughter of Dharma was known as Sunrita. She originated form a horse sacrifice and that pure damsel was the mother of Dhruva (8). The Patriarch iJttanapada begat on Sunrita, four sons by game, Dhruva, Kirtiman, Ayushmfin, and Vasu (g). O descendant of Bharata, O monarch,t with a view to obtain the great Brahman, Vishnu, Dhruva carried on hard austerities for three thousand celestial years (to). Being propitiated the Patriarch Brahma conferred on him a permanent region, peerless on earth, in the front of the region of the seven Rishis (W ). Beholding his great prosperity and greatness the preceptor of the gods and demons, (Llshang) sang the following hymn (f2). "Oh, wonderful is his energy of asceticism, knowledge of scriptures and prowess, placing whom before them the seven Rishis are living (t3). From Dhruva were born Shlishthi, Bhavya and Shumbha. Shlishthi; begat on Suchaya seven sinless sons (1). They were Ripu, Ripunjaya, Pushpa, Vrikala and Vrikateja. lZipu begat on Vrihati, a son, gifted with all energies, by the name of Chakshusha (i5). The noble Chakshusha begat Muni on Pushkarini, a mother of heroes and the daughter of the Patriarch Aranya (t6), O foremost of Bharatas, Muni begat ten highly powerful sons on Nadvala, the daughter of the Patriarch Vairaj (y), Uru, Puru, Shatadyumna, Tapaswi, Satyavan, Kavi, Agnistut and Atiratra; and Sudyumna was the ninth (t8). The tenth was Abhimanyu; these were the sons of Nadvala. Uru begat on Agneyi six highly powerful sons-Anga, Sumanas, Swati, Kratu, An-

IlAR1VAMSHA. giras and Gaya (tg). Anga begat only one son on Surlithar by name Vena. By the irregularities of Vena (the RishisJ were highly irritated (20). For creating progeny the Rishis churned his right arm. When Vena's right arm was churned by the ascetics, therefrom originated Prithu (2t). Seeing him the Rishis said in delight, "This highly powerful one will delight his subjects and will attain to fame (22). As if burning all with his energy he took his birth with a bow and a coat of mail. Born first in the race of Kshatriyas, Vena's son Prithu protected this earth (2d). That lord of the earth was the first born of those who are sprinkled with water at the Rajshuya sacrifices. For him were born Suta and Magadha, experts in singing the glories of kings (2q.). O descendant of Bharata, to give livelihood to his subjects by him the earth was milched for corns in the company of the gods, Rishis, the ancestral manes, Danavas, Gandharvas, Apsaras, serpents, Guyakas, creepers and mountains (25-z6). When milched the earth gave wished-for milk in their respective vessels ; by it they maintain their lives (27). Two sons, conversant with religion, were born to Prithu, Antardhi and Palita. Antardhi begat Havirdhana on Shilchandin (28). Havirdhana begat on Agneyidhishana six sons-Pracininaparhis, Sukra, Gaya, Krishna, Vraja and Ajina (2g). Thus O monarch, Prachinavarhis, gifted with great spiritual power, was born of Havirdhana. He was a great Patriarch and multiplied the progeny (go). O Janamejaya, the tips, of the Kuga grass in his sacrificial ground, were directed towards the east and they covered the entire earth. And therefore he was celebrated by the name of Prachinavarhis (3a). Having carried on great austerities that king espoused Savarna the daughter of the ocean, who gave birth to ten sons for Prachinavarhis who were all called Prachetas and had mastered the science of archery (32(r)33), Observing the same religion and lying in the waters of the ocean they carried on great austerities for ten thousand years . (3d.)~

fIARIVAMSHA. When the Prachetas were engaged in carrying on penances the trees covered the unprotected earth and so the creatures were being destroyed (35). The wind could not blow and the sky was covered with trees. The creatures could set forth no exertion for ten thousand years (36). Perceiving this and getting angry all those Prachetas, observant of rigid austerities, created air and fire from their mouths Having uprooted those trees the wind dried them up and the fire then burnt them up-thus their was a dreadful destruction of trees (38). Informed of the destruction of trees and when a few plants still survived the king Soma, approaching the Patriarchs, said (gg). "O Ye kings of the family of Prachiraavarhis, do ye control your anger. The earth is shorn of trees and so let fire and air be pacified (q.o). This beautiful daughter of the trees is like a jewel. Knowing the future I begat her (q.t). This girl is called Marisha and is created for the trees. Let this great one, multiplying the race of Soma, be your wife (q.2). By the half of your energy and that of mine, your son, the Patriarch Daksha will be born of her (43). That one, effulgent like fire, will multiply the creation well-nigh destroyed by your firelike energy (q.4). Thereupon in accordance with the words of Soma restraining their anger against the trees the Prachetas duly married lfIarisha (q.5). Then they all mentally thought of conception in Marisha. O Bharata, the Patriarch Daksha was born of Marish.1 through the tenth Prachetas with a portion of Soma's energy (q,6). Then to multiply the race of Soma he created various offspring, mobile, immobile, two legged and fourlegged sons. Having created mentally first the sons Daksha created his daughters (q.7). Of them Dharma espoused ten and Ka~yapa thirteen. The Lord Daksha then conferred on the king Soma the remaining ones called Nakshatras or planets (48), They gave birth to gods, sky-rangers, cows, sagas, Danavas, Gan dharvas, Apsaras and various other beings 2

F4ARIVAMSHA: (4g). Since then, V king, creatures are being engendered by sexual intercourse. Their predecessors were created by (mere) thinking, seeing and touching (50). JANAMEJAYA said.-You had described before the birth of the gods, demons, Gandharvas, serpants and Rakshasas as well as that of the high-souled Daksha (5I). O sinless one, you have said that D'aksha sprang from t&e right thump of Brahma and his wife from the left. How could they then enter into a matrimonial alliance? (52) How could the great ascetic Daksha attain to the energy of Prachetas ? Being a grand-son of Soma how could he become his father-in-law ? T have grave doubts in this, O Vipra, it behoves you to remove them (531WAISHAMV'AYANA said :-Origin and destruction are al= ways:present in the elemental creation. The Risbis and the wise are not bewildered at it (54). O king, the Dakshas are born in every yuga. There is one Daksha in one yuga and another in another. The learned make no mistakes in it (55). O king, there was formerly no priority of birth among'them-they were considered elder by asceticism and their prowess was the cause thereof (56). He, who knows the ',mobile and immobile creation of Daksha, gets offspring and when the lease of his life runs celestial region (57). CHAPTER lli out is worshipped in the [AN ACCOUNT OF VARIOUS FAMILIES; DAIiSHA'S OFFSPRING.] V ANAMEJAYA said :-O Vaishampayana, do thou describe at length the origin of the gods, Danavas, Gandharvas, serpents and Rakshasas (t). Ei ARI VAMSHA. VAI5t-taMPAYANA said :-.O king, hear how Daksha created progeny when he was commanded by Swayambhuva, saying "create progeny." (2) The capable Daksha first created his mental offspring-the Rishis, gods, Gandharvas, Asuras, Rakshasas, "It"akshas, goblins, Pishaclaas, beasts, birds, and reptiles

(3). When this his mind-born creation did not multiply, for such was the thought of the intelligent Mahadeva, the Patriarch, thinking again of the multiplication of his creation and desirous of creating progeny by sexual intercourse, married Asniki, the daughter of the Patriarch Virana, engaged in a penance for a son and capable of giving birth to a great race (4-6). Thereupon the energetic Patriarch Daksha begat five thousand sons on Asniki, the daughter of 1lirana (7). Beholding those great men desirous of multiplying progeny, the celestial saint Narada, ever fond of carrying news, for their destruction and for his own imprecation, said (8)a Afraid of Daksha and his imprecation the ascetic Kagyapa begat on his daughter the same celestial saint Narada who had been begotten by Brahma (g). Narada was formerly begotten by Brahma; and then that foremost of celestial saints (Kagyapa) again begat that best of ascetics on Asniki, daughter of Virana (Io). Undoubtedly by him the sons of Daksha, celebrated under the name of Haryaswas were freed from attachment to body through scriptural knowledge and rendered invisible (ii). When Daksha, of immeasurable prowess, was ready to destroy Mirada, Parameshti tBrahnla), with leading saints before him, begged him (not to do it) (tz). Thereupon Daksha made this contrast with Parameshti that his son Narada would be born as the son of his (Dakspa's) daughter (t3). Thereupon Daksha gave away his daughter unto Parameshti : and the Rishi, in fear of the imprecation of Daksha, begat Narada on her (t4). JANAMEJAYA said :-O foremost of the twice-born, I wish to hear truly why Daksha's ~dFnt N~ra~, (Is). sons were killed by the great

I2 HARIVAMSHA. HARIVAMSHA. 13 VAISHAMPAYANA said:-When the highly energetic sons C'hirteen on Ka~yapa, twenty seven on the Moon, four on of Daksha called Haryaswas came there with a view to multi- Arishtanemi, two on Vahuputra, two on Angiras and two on ply the progeny Narada said to them (I3). "0 ye sons of the learned Krisashwa. Hear from me their names (29-30). Daksha, how stupid you are all, since you do not know Arundhuti, Vasu, Yami, Lamva, Blianu, Marutvati, Sankalpa the cause of all and still desire to create progeny ; with- Muhurta, Sadhya and Vishwa, these ten, 0 descendant of out knowing him who is in heaven, earth and nether region Bharata, were the wives of Dharma. Hear from me of their how do you wish to create progeny ? (17). Hearing his offspring (3 t). Vishwadevas were the sons of Vishwa and words those descendants of Daksha, without caring for each Sadhya gave birth to Sadhyas. Marutvati was the mother of other, repaired to various directions to see the cause of all Maruts and Vasus were the sons of Vasu (32). Bhanus were (i8). Having restrained vital airs, and attained to the pure the sons of Bhanu and the Muhurttas of Muhurtta (33). Brahman they secured emancipation. Even now they have Gosha was born of Lamva and Nagavithi of Yami. Arundhuti not returned like the rivers from the ocean (Ig). When the gave birth to all the herbs of the earth (34). The Deity of

Haryaswas were thus lost eight of, Daksha, the son of Pra. determination, the soul of all, took his birth from SankaIpa chetas, capable of creating progeny, again begat one thousand and Vrihalamva took his birth from Nagabitha (35). O king, sons on the daughter of Virana (20). -hen those Shavalashwas .; all the daughters, whom Daksha conferred on the Moon, have were again desirous of multiplying progeny they were ad- 1 been celebrated by the name of Nakshatras or planets dressed by Narada with the self-same words (2I). They then in astrology (36). The celestials, who have profuse effulgence spoke amongst themselves "the great saint Narada has before them, were celebrated by the name of eight Vasus. I spoken the just thing. We should follow the footsteps of will mention their names at length (37). Apa, Dhruva, Soma, our brothers ; there is no doubt about that (22). Learning Dhara, Anila, Anala, Pratyusha, and Pravashathese eight the dimension of the earth, we will, at ease and with whole are known as eight Vasus (38), Apa's*sons were Vaitandya, minded attention, create progeny in due order (23). They, Sranta and Muni. Dhruva's son was the Divine Kala, the by the same way, repaired to various directions. Even now destroyer of creatures (39). Soma's son was the Divine they have not returned like the rivers from the ocean (24). Varchas who begat Varcaaswi. Dhara's son was Dravina When the Shavalashwas too were lost sight of, Daksha, the carrier of sacrificial oblations. He begat on his wife possessed by anger, said to Narada :-"Do thou meet with Manohara, Sishira, Prana and Ramana (40). Anila's wife was destruction and experience the pain of living in the womb Shiva whose son was Manojava. Anila, whose course is not (25)." Since then, 0 king, if a brother issues out in quest known, had two sons (4I). Agni's son Kumara shone in the of another he meets with destruction. So the learned should thickets of Sara grass. His names are Shakha, Vishakha, not do it (26). Knowing his sons thus exiled and destroyed Naigameya and Prishthaja (42). And on account of his the Patriarch Daksha again begat sixty daughters on the being an offspring of Kirtikas* he was called Kartikeya. daughter of Virana. This we have ,heard (27). 0 descen- With the fourth part of his energy Agni;created Skanda and dant of Kuru, the Patriarch Kagyapa, the Moon, Dharma Sanat Kumar (43). and other Rishis took their wives from among those daughters of Daksha (28). Of them Daksha conferred ten on Dharma,, * Thw sae ryn,ph; and the nurses of Kumara.

!14 HARIiiAM51iA.

Pratyusha's son was the Rishi Devala whose two sons were forgiving and observant of hard austerities (44)- Shorn of attachment Vrihaspati's sister, the beautiful Yogasiddha, who led a life of celebacy, ranged all over the earth (45). She became the wife of the eighth Vasu Prabhasa. The noble Patriarch Vishwakarma was born of her (461. He made chariots for the celestials, was their architect, the maker of thousands of fine things and dresses and the foremost of artizans. Adopting his art as their profession mankind are now making their livelihoods (47-48). By the grace of Siva and having her heart purified by virtue of asceticism, Surabhi gave birth,, through Ka~.yapa, to the eleventh Rudra (49). O descendant ,of Bharata, AjaikapM, Ahir-Budhna, Rudrashwa, Tasta, Sriman and Vishwarupa, those were the highly illustrious sons of Tastu (5o). Hara, Vahurupa, Tryamvaka, Aparajita, Vrishakapi, Sambhu, Kapardi, Raivata, Mrigavyadha, Sarpa and Kapali--these are known as the eleven Rudras who lord over the three worlds (5I-52). O foremost of Bharatas, in Puranas, hundreds, of such ;Rudras of incomparable energy, have been mentioned who have spread over the mobile and immobile creation (53). O foremost of Bharatas,, fiear from me of the wives of Kaqyapa who have spread over all the worlds: They are Aditi, Diti, Dana, Axastha, S.urava -Surabhi, Vinata, Tamra, Krodhavasha, Ira, Kadru, Muni and Swasa; hear now of their offspring (54--55) In the previ-. ous Manwantara they were twelve leading celestials. In the Manwantara of Vsivaswata they used to address one another by the name of Tushita (56). During the reign o the present highly illustrious Manu Chakshusha, they all assembled to-. gether for the benefit of all creatures and said (57). "Let us all enter into the womb of Aditi to be born in the Manwan-. tara of Vaivaswata and we will attain well-being (58). VAISHAMPAYANA said:-Having said this, during the Manwantara of Manu Chakshusha, they were begotten on Addti, daughter of Dalisha by Kagyapa the son. of Marichx. HAmVAMSHA. (fig). Saicra and Vishnu were also born of her. Besides, O desa cendant of Bharata, Aryama, Dhata, Twasta, Pusha, Vivash= man, Sav'sta, Mitca, Varuna, Ansha, and the highly effulgent Bhaga-these eight were also born of Aditi ; so it is said: (6o-6t). Those who passed by the name of Tuslzita during the Manwantara of Chakshusha were known as twelve Adityas during the Manwantara of Vaivaswata (62). The twenty seven wives of Soma, observant of vows and of incomparable energy, gave birth to luminous bodies as, their offspring (63): Arishthanemi's wives had sixteen sons. The learned Patriarch Vahuputra had four sons :-Vidyu'fi (lightning), rl~ani (thunderbolt) Megha (cloud) and Indra= dhanu (rain-bow) (64). The best of works Riks originated3 from Pratyangiras and the celestial sanit Krishaswa beget deities paesiding over various celestial weapons (65). O child, these deities take theft' births again after thowarid Yugas. Of them thirty three' tale birth of their own accord (66). As in this world the sun rises and sets, soking; the origin and disappearance of all these gods are also mentioned: They appear and disappear at. every' Yuga (67-68). Kagyapa beget on Diti two sons, the powerful Hiranyakashipu and Hiranyaksha. This we have heard (69. H~e had a daughter (also) by name Sinhika whom Vipracfrittn espoused. Her highly powerful sons were celebrated by the name of Saihinkeyas. It is said, O king, that theft numllxeer was ten thousand (7o)d They had, O thou having mighty: arms, hundreds and thousands of sons and grandsons. Hear now from me of the children of Hiranykashipu (y). He had four sons of well=known prowess--Anurhada, Hrada9 and the energetic Pralhada (72). And Sanghrada was the fourth. Hrada's son was Hrada. Sangrada's sons were * The thirty three gods are r-8 Vasus, T r, Rudras, rz Adityas, Brahma and %ndra.

FiARIVAMSHA. Sunda and Nisunda (73). Anurahada's sons-were Ayu, Sivi -and Kala. Virochana was Pralhada's son ; and his son was Vali (7d.). O king, Vali had hundred sons, of whom Vane was the eldest. Dhritarashtra, Surya, Chandrama Indratapana, Kumbhanabha, Gardhabhaksha, Kukshi and others were their names. Of them Vana was the eldest powerful and a beloved votary of Paqupati (75-76). In the previous Kalpa, Vana, having propitiated the Divine Lord o Uma, prayed to him for the boon "I shall remain by your side." (y7). Vane beget on his wife Lohita, a son, by name Indradamana. Hundreds and thousands of Asuras yeilded to his power (78). The five sons of Hiranyaksha were learned and highly powerful-they were Jarjara, Sakuni, Bhutasantapana, the powerful Mahanabha and Kalanabha. Hundred sons of dreadful prowess were born to Dann. They were all ascetic and endued with great energy. Hear their names in order of precedence (7g-8o). Dwimurdha, Shakuni, Shankushira, Vibhu, Shankukarna, Virava, Gaveshtha, Dundubhi, Ayomukha, Shamvara, Kapila, Vamaua Marichi, Maghavana, Ira, Vrika, Vikshovana, Ketu, Ketuvirya, Shatahrada, Indrajit Satyajit, Vajranabha, the powerful Mahanabha, Kalanabha Ekachakra, the highly powerful and mighty-armed Taraka, Vaishvanara, Puloma, Victravana, Mahasura, Swarbhanu, Vrishaparva, the great Asura Tuhunda, Sukhshma, Nichandra, Urnanabt:a, Mahagiri, Asiloma, Sukeshi, Shatha, Valaka, Made, Gaganamurdha, the great ascetic Kum6hanabha, Pramada, Daya, Kupatha, the energetic Hayagriva, Vaisripa, Virupaksha, Supatha, Hara, Ahara, Hiranyakashipu, Salya and the energetic Viprachitta-these sons of Dann were begotten by Kaqyapa. Amongst those highly powerful Danavas Viprachitta was the head (8i-8g). O king, I cannot enumerate the offspring, sons and grandsons, of all these Danavas (go). Sarvana's daughter was Prabha, Puloma's daughter was Sachi, Hayasira's daughter was Upadanavi and Vrishaparva's daughter was Sharmishtha (gr). Vaistawanara had two daughters Puloma and Kalika-they ;-.,ere both highly powerful, gave birth to many children and were the wives o Ka~yapa, the son of Marichi (g2). They gave birth to sixty thousand Danavas; of them fourteen thousand lived in the city of Hiranya (g8)e Being observant of rigid austerities Ka~yapa beget highly powerful Danavas. galled Poulamas and Kalakeyas (gq.). Those living in the city of Hiranya were placed by Brahma above destruction even by the gods. They were afterwards killed by Savyasxchi in battle (g5). Nahusha was Prabha's son, Jayanta was Sachi's son, Sarmistha gave birth to Puru and LTpadanavi gave birth to Dushrnanta (g6). Viprachitta beget on Singhika another class of highly dreadful Danavas (g7) By the union of Deity and Danava energies they grew of dreadful prowess. Those thirteen highly powerful Danavas were celebrated by the name of Sainghikeyas tg8). 'they were the powerful Aisha, Nabha, Vala, Vatapi, Namuchi, Ilvala, Khasrima, Anjika; Naraka, Kalanabha, Share; Potarana; and the energetic Vajrxnabha (99-IOO). Of them Rahu, the represser of the sun and the moon, was the eldest. Hrada had two sons, Suka and Tuhunda (IO1). Sunda beget on Taraka a son by name Marachi, another (by name) Sivamana, energetic like a celestial (to2). All these Danavas, multiplying the race of Danu, were great. Their sons and grandsons were hundreds and thousands in number (ro3). The noble Nivatakavachas endued witht great asciticism were born in the race of the Daitya Sanghrada(to). Those Danavas, living in the city of Manimati; beget three Koti offspring. The gods could not destroy them and they were slain by Arjuna (IO5). It is said that Tamra gave birth to six highly powerful daughters-Kake, Sweni, $hasi, Sugrivi, Suchi; and Gidhrika (yo6). Kaki gave birth to crows, Uluki to owls, Sweni to Swena birds, Bhasi to $hasa birds, Gidhri to vultures, Suchi to waterfowls and Sugrivi to horses, camels and asses. Such is the description of Tamra's family (ro7-io8). Vinata

iiAFZIVANfSEIA. had two sons, Aruna and Garuda. Suparna, the foremost of birds, grew immensely powerful by his own action (i09). Surasagave birth to a thousand.highly powerful serpents and high-souled sky-rangers of

10

many heads (i To). Powerful, and many headed fJagas endued with immeasurable energy, the offspring of Kadru, were born as being subject to Suparna (III). Amongst them Sesha, VA-ki, Takshaka, Airavata, Iahapadma, Kamvala, Aervatara, Ekapatra, Shanlcha., Karkotalca, Dharanjaya, Mohaneela, Mahakarr.a, Dtiritarashtra, Valahalca, Kuhara, Pushpapz.ngskra, Durmuktia, Sunzukha; Shankhapala, l apil, Vatnana, Nahusha, Sangliaroma and lUlanu were the heads. Fourteen thousand sons and grandsons of these dreadful serpents were devoured by Garuda, Diving on serpents. Know this class to be full of anger. 111 animals having teeth, those born on land, birds and those produced by water are the offspring o Mara. Surabhi gave birth to line arid buffaloes (zI2--ti7). Ira produced tree creepers, groves and all kinds of grasses and IJrasa gave birth to Yakshas, Ralcsbas, M~nis and Apsaras (xz8). Aristha gave birth to the p.,)rverfui GarSdharvas of unmitigad led prowess and the mobile and innm;)bile creation is said to have originated from K~yz.pa tllg). Hundreds and thousands of sons and grandsons have been bore to them. Such was the creation, O my child, in Sevaroct;isha ldanwantara (i2o). I shat: now describe to you the creation of the Patriarch $rahmawho offered oblation to ire at te:e long-extend ing sacrifice of Varuna in aieaswa'. 1Tanwantara (i2 rj. Formerly when seven IZishis were procreated by his mind the grand-father considered them as laic sans (r22). G descendant of I3harata, when the conflict between the gcds and demons raged on, D-iti, who had her sons siaifs.. began to propitiate Ka~yapa (i23). Being daily adored by laerand propitiated, Ka~yapa pleased her by giving a boon Stre too prayed for a highly powerful son for killing Indra. Zhjt great ascetic, when thus begged, conferred on aer.-tt~. HARIVANISEiA. same boon (i2q.-z23). I-laving conferred on her the boor. without the least anxiety the son of Marichi said:-"If being pure and observant of vows you can hold your conception for one hundred years you will give birth to such a son as will slay Indra (i2d-i27j." O monarch, saying so be it and being pure Diti obtained her conception from her that great ,ascetic husband (i28). Thinking of one of the leadings god. of immeasurable power and infusing energy which the imanortals even can not destroy he knew I3iti. Then that one crl: great vows repaired to a hilly region for carrying on periances (129-r3o). From that day the slayer of PdJca (Indra) began, to seek her fault One day before hundred years were complete Diti, without washing her feet, lay dowry do her bed. Beholding her impure state the king of gads entered into her abdomen and made her asleep (t3a--t32). Then the holder of thunderbolt sundered the embryo into seven pieces. Cut into pieces with the thunderbolt the embryo began to cry (r33). Sakra again and again prevented him saying "Do not cry i do not cry i " The embryo was then divided into seven pieces. Indra too, the slayer of enemies, worked up with anger, again cut every piece into seven portions with his thunder-bolt. From them originated the gods called Maruts, O foremost of Bharatas (13q.-m35). Because they were addressed by iUIaghavan (saying (Do not weep Ma yudrt) so the Maruts were born and they all became of help to the holder of thunderbolt (136). When creatures thus multiplied, O Ja-amejay;i. Hari consoled that foremost of gods of immea=unable ener'), V and then conferred kingdoms on various PaLriarcl,s of rvhoz:v Prithu was first installed as king (r37--=38). That Hari is the heroic person Vishciu, Jishnu, the Patriarch, the king of rains and is the air in his visible force. The whole universe is His (r3g). O foremost of Bhara.tas, he, who is informer: of this creation of creatures, and he who raads. or hears tlae auspicioub birth of the hlcLruts, has no (ear of

20 HRRIVAMSHA. being born again in this world-what of fear in the nest world (tq.o)? CHAPTER [A AVERY REGARDING THE ORIGIN OF THE ARTICLES OF FOOD.]

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JANAIVtEJAYA said :-Having installed Prithu the son of Vena, in the office of the Lord Paramount the Patriarch began to confer kingdoms on Soma and others (i). He placed Soma in charge of the twiceborn, herbs, planets, stars, sacrifices and hard austerities (2). He then installed Varuna as the king of waters, Vaishravana as the lord of kings, Vishnu the king of Adityas, Pavaka the king of Vasus, Daksha the king of Patriarchs, Vasava the king of Maruts, Pralhada of incomperable energy the king of Daityas, and and Danavas, Yama, the offspring of the sun, as the king of the departed manes, Narayana as the king of Matris, vows, Mantras, trine, Yakshas, Rakshasas and kings and Siva, having the emblem of a bull, as the king of Sadhyas and Rudras (3-7). He then ordered Viprachitta to become the king of the Danavas and made Girisha (Siva) the holder of mace, the eking of all ghosts and goblins (8). He made Himavan, the king of mountains, and the ocean the king of rivers and appointed the greatly power Vayu as the king of smell, bodiless creatures, sound, ether and earth (g). He made the lord Chitraratha the king of Gandarvas, Vasulci, the king of Nagas and Takshaka the king of serpents (ro). ic o:ut~red Airavat to become the king of the elephants, hJshaishrava, of the horses and Garuda the king of birds, tiger the king of beasts and the bully the king trine, Plaksha the iARI VANISH A. 21 king of trees, and, installed Parjanya as the king of ocean, ivers, showers and Adityas (r t---I3). He installed Sesha as the king of wild animals and Talcshaka, the king of reptiles :end serpents (iq). He made Kamadeva the king of Gandharvas and Asuras and Samvatsara the king of seasons, months, days, fortnights, moments, conjunctions of planets, Parvas, Kalas, Kashthas, Pramasha, Ayanas, Mathematics and all conjunctions. Having divided the kingdom in such an order Brahma placed all the guardians of the quarters. He installed Sudhanna, the son of the Patriarch Vairaja as the Protector of the eastern quarter. He placed in the South the high-souled Sankhapada, the son of the Patriarch Kardama, He installed the high-souled Ketuman, the son of Raja, as the king of the West. And he made the irrepressible, Hiranycoma, the son of the Patriarch Prajanya, the king of the North. Even now they have been piously ruling over their respective provinces of the earth consisting of seven insular continents and mountains. By all those kings Prithu was appointed as the Lord Paramonnt in a Rajshuya sacrifice according to rites laid down in the Vedas, U king (y-23). After the expiration of the highly vigorous Manwantara of Chakshusha the Patriarch Brahma conferred the kingdom on Manu Vaivaswata. If you wish to listen, U sinless king, 1 shall give you at length an account (of his life) for your help. This has been described fully in Purana. It is sacred and confers fame, longivity, residence in heaven and auspiciousness (2q.-25). JANAMEJnyA said :-0 Vaishampayana, do thou describe in full, the birth of Prithu and how by that high-souled one this earth was milched (26); how was she milched by the ancestral manes, gods, Rishis, Daityas, Nagas, Yakshas, serpents, mountains, Pishachas, Gandharvas, the leading 13rahmanas,Rakshasas, and other great creatures, (27-z8). Do thou also describe fully, 0 Vaishampayana, their various Vessels, the calves and the various articles in order, for which

iiARiVAMSHA. she was milched (29). Do thou also relate, wiry formerly Vena's arm was churned by the angry Rishis (30). VAiSHAMPAYANA said :-O Janamejaya, listen, with at~ tention and concentrated mind, I shall give you a detailed account of Prithu, the son of Vena (Jc). O monarch, I do not describe this unto him, who is impure, little-wined, why is not a worthy dosciple, who does not observe vows, who is ungrateful and injures people (32). O king, do thou listen duly to this theme descritred by the god-Like laishis wlaic?o secures heaven, Iongivity, fame and riches (for all) (33). He, who having saluted the Brahmanas daily, listens to the birthstory of Vena's son, Prithu, does not grieve for inqui~:~-s committed by hire (3). CHAPTEP.`J.

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[AN ACCOUNT OF VENA AND PRITHLJ.j AISHAMPAYANA said :-Formerly the Patriarch Anga,, born in the race of Atri, and equally allpowerful like him, became the protector of religion (t). A highly impious son by name Vena was born to him. That Patriarch was begotten on Sunitha the daughter of Death (2). Imbibing the defect of his maternal grand-father, that son of Kala's daughter deviated from his own duties and preached freedom of conduct in the world (3). That king established an irreligious order and disregarding Vedic observances he engaged in impious actions (). During his administration the study of the Vedas and the performance of the Vedic rites were suspended. And the celestials did not get Soma juice consecrated in Yajnas (5). Such was the dreadful FiAFtIVAMSHA. C, rocnise of the Matriarch that no one would perform, even a'. the time of destruction, either Homa or Yajna (6). O foremost of Kurus, (he said `I am wortoy o being adored, I arn the agent of Yajna, I am identical with Yajna-you should dedicate all your Yajnas and Homas unto me (T)' Beholding him thus transgress the order and partake unduly and unfairly of tire sacrificial offerings the great Rishis, headed by A7arichi, said ($) :-"We shall enter upon the initiation ceremony for many long years-therefore do not act irreligiously, O Vetra, for such is the eternal religion (g). After the death of Atri you have forsooth been born as a Patriarch. And you made the contract that you would govern tire subjects" (ro). After they had said this the wicked and indisposed Vena, laughing, said to all arose great Rishis, the following evil words (ti). Vena said "Who else will be tire founder of religion? Whom shall I hear? Who else is superior to me on this earth in learning, energy, prowess, asceticism and truth (c2) ? All creatures and especially all forms of religion have originated from me. You are all stupid and void of consciousness and therefore you do not know me ( zg). If I wish I can burn down tire earth or overflow it with water. I can obstruct the heaven and earth there is no need of discussing it (t). When tire noble lvishis could not make Vena humble on account of his pride and egotism, they, worked up with anger, belaboured that highly powerful king and began to churn his left thigh (r5-t6). When the thigh of that king was thus churned there arose from it a greatly short and dark person (y). O Jaoamejaya, i:e stood there, stricken with fear and folding his areas. Beholding him thus possessed by fear Atri said to him "Nistrida" Sit down (s$). O foremost of spealcers, he be~ a me the originator of the race cf iy ishadas (hunters) and procreated the race of fishermen begotten of the sins of Vena (i9). And Tukharas, Tumuras and other races takin g delight in impiety who live on the Vindhya mountain

IiARliIA:VISI-iA. were also born of Vena (20). Thereupon, those high-sotied Rishis, worked up with anger, began to churn the right area of Vena like a piece of wood used for kindling fire (2 r;. From that arm originated P~rithu resembling tile very flame; and burning in effulgence like tile fire itself (22): The highly illustrious Yrithuwas born with his most excellent prune bow Ajagava, heavenly arrows and a highly lustrous coat of mail to protect his body (23-2q). At his birth all tile creatures were filled with delight and Vella too, O monarch, repaired to tile celestial region (25). O descendant of Kuru, the great Prithu, a good sore, being born he saved Vena from the hell called Put: (26). Taking all the jewels the oceans came to him with water for his installation (27). The Divine Brahma,, with the Devas, tile offspring of Angiras, and all other creatures, mobile and immobile, came there and installed the effulgent king, tile son of Vena, the lord of an extensive kingdom (223-29). The highly energetic and powerful son of Vena, Prithu, was installed as the first king. by the leading. Rishis conversant with tile Vedas and other scriptures (30) By him were pleased tile subjects who had been dissatisfied by his fatter. On account of his being the object of their love he was called Raja (king.) (31). When he used to m-eke a voyage in tile ocean the water used be grow hard as land and tile mountains made way for him and the branches of the trees were not

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broken down (32). The earth grew easy of production and yielded articles of food as soon as thought of. Tile kiue gave mills whenever milched and honey grew in every leaf (d3). In the meantime at tile sacred Yajna of Brahma, was born the highly intelligent Suta (3 ). At that great Yajna was also born the wise Magadha. They were invited by tile celestial saints for chanting the glories of Prithu (5): All the Rishis said to them- "Do ye sing the * It is a hell where al! those who have no son born to them go after death. It is for this that the Hindus look so eargerly to the birth of a son. fIAfitIVAMSiIA, glories of this king. This is a work that befits you and this king too is also an worthy subject for it (g,5). Then Suta and Magadha said to al( those Rishis := "We shall, with our own actions, delight the gods and Rishis (37). O ye twiceborn ones, we are not cognizant of the actions, characteristics and fame of this energetic king: How shall we then chant his glories" (38) ? They were then engaged by the Rishis (to chant his glories) saying "Do ye chant his glories by the deeds which the highly powerful Prithu did in the previous Kalpa (3g). This king speaks truth, has a good character; keeps his promise, is modest, does good unto all, is forgiving; powerful, represses the wicked, observes his duties, is grateful, merciful, always speaks sweet words and respects those who deserve it, performs Yajnas, is devoted to Br2:hmanas; is of a quiet temperament; and observes the rules of society." Since then, 0 Janmejaya, at the time of chanting glories Sutas and Magadhas (panegyrists) pour their benedictions in this world (4042). Being highly pleased with their eulogy the king Prithu conferred upon Suta the province of Arupa, and on Magadha, that of Magadha (q3). Thereat delighthd the great Rishis and the subjects said "The king will forsooth grant us maintenances in abundance3' (qq.). Thereupon at the words of the great saints, the subjects approached the son of Vena and begged of him their maintenances (q.5). Thus approached by his subjects and with a view to do them good the powerful king took up his bow and assailed the earth (q.6). Thereupon assuming the form of a cow the earth fled away in fear of Vena's son. 1'rithu too, taking up his bow, pursued her (q.q). Traversing the region of Brahma and all other regions in fear of Vena's son she saw him everywhere before her with the bow in his hand (q.8). He looked effulgent like the burning eternal fire with his sharpened arrows and even the immortals could not repress that high-souled one (9). Even when repairing to the region of Brahma she could not find safety ; the

earth, adored even by the three worlds with folded hands then said to the son of Vena:-"You should not perpetrate the iniquity of slaying a woman. Without me, how will you be able, O king, to protect your subjects (50-51). O king, all the worlds are situated on me, and this universe is sustained by me. Know this, O king, that with my destruction all the creatures will be destroyed (52). O king, if you wish to encompass the well being of your subjects it does not behove you to kill me. listen to these words of mine (33). If works are undertaken commensurate with their means they are crowned with success. Do you, O king, find out the means by which you will protect your subjects (54). By slaying me, O king, you will not be able to protect your subjects by any means. O you of great effulgence, I will find it out ; do you restrain your anger (53). Even women of inferior births should not be slain. Therefore, O king, you should not forsake your morality (56)." Hearing those various words of the earth the high-souled and pious king, restraining his anger, said to her (57). CHAPTER VI[THE ORIGIN Op THE EARTH.] PRITHU said:-He, who for one individual destroy99 many lives either belonging to his own side or to his opposite party, commits a sin in this world (1). By slaying that harmful. person at whose death many become happy one is, not visited by sin, either great or small (2). If by the des~ traction of one wicked person the well-being of many is

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HARIVAMSHA. secured such an act leads to the acquisition of virtue (3). I shall therefore, for the behoof of my subjects, kill you, O earth. If you do not satisfy this command of mine conducive to the well-being of the world I shall kill you with this arrow who have neglected my command. And having buried my own self (under the earth) I shall uphold my subjects for ever (4-5). O you ever observant of pious rites, do you, during my regeme, give life to my subjects for you are capable of protecting them (61. Do you give milk for me and then I will withdraw the dreadful arrow that I have taken up for your destruction (7). THE EARTH said :-O hero, forsooth shall I carry out all that you have said. If works are undertaken along with the means they always prove a success (8). So do you resort to the means by which all the subjects may be protected. Behold this my calf. Being attached to it I shall give milk (g). O you foremost of the pious, do you level my surface all over, so that my milk may reach everywhere (to). V AISHAMPAYANA said:-Thereupon Vena's son, with the end of his bow, uprooted thousands of hills for which they multiplied greatly (in number) (a r). Vena's son Prithu then levelled the surface of the earth. In the past Manwantara she was of uneven surface (t2). The earth was by nature both even and uneven; such was her state in Chakshusha Manwantara (13). The earrh having been uneven in the previous Manwantara (here existed no regular division of the cities and villages (r4). There was no corn, no rearing of kine, agriculture or trade. There was neither truth, untruth, avarice nor pride (t5). O king, now with the advent of Vaivaswata LVlanwantara, agriculture, trade and the keeping of kine have originated from Vena's son Prithu (r6). O sinless one, at that time people desired to makes their habitations at all those places of the earth which were levelled (y). Then with great difficulty people could live upon fruits and roots. This I have heard (r8). Having converted the

23 HAI2IVAMSHA. Menu Swayambhuva into a calf the powerful son of Vena, Prithu, the foremost of men, milched the earth for all sorts of corns with his own hands (i9). On that food, O my child, the people are daily living even now. I have heard the earth was again milched by the Rishis. Soma became their calf; the son of Angiras, the highly energetic Vrihaspati, milched her. The Vedas were the vessels, O descendant of Bharata, and the eternal devotion to Brahman was the incomparable mine (2o-2t). I have heard she was again milched by all the celestials headed by Purandara with golden vessels (in their hands) (22). Then Pvlaghavan (Indra) became the calf and the lord Sun milched her. A continued flow of milk came out on which the Devas are living (23). I have heard the earth was again milched by the ancestral manes of un ` limited prowess, with silver vessels (in their hands) (2). The powerful son of Vivaswat became the calf and P.ntalca, the destroyer of Lokas (worlds), milched her (26). O foremost of men, I have heard, that making Takshalea the calf, the Nagas milched her with the cavity of their palms as vessels and got poison for the mills (26). O foremost of Bharatas, O king, the powerful Airavata Dhritarastatra became the milcher when the Nagas and serpents milched . her (27). By that poison the huge serpents of deadly venom are living their dreadful lives. They live on poison, they give out poison and poison constitutes their energy (2S). I have heard that flee earth was again milchPd by Asuras with iron vessels for the illusory power capable of over-powering the enemies (29). Pralhada's son Virochana became their calf and the highly powerful, two-headed Madhu, the priest of, the Daityas milched her (30). By that Maya (illusory power) the Asuras have been rendered adepts in illusion. The Asuras, endued with, immeasurable wisdom, are therefore so very powerful (3t). I have heard, O monarch, that the earth was

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again, in the days of yore, milched by Yakshas for eternal disappearance from view with uncouth vessels (32)a HARIVAMSFiA. 29 The highly effulgent and pious Yakshas made Vai~ravana their calf. The ascetic three-headed son of Yalaha, by name Rajatanabha, the father of Maninabha, milched (the earth). By that (power of disappearance into another's body) they are now still living. This the great saint Narada has said (3334) O foremost of men, with a view to afford gratification to their children the earth was again milched by the Rakshasas and Pishachas with the skulls of dead bodies (35). O glory of the Kuru race, Rajatanabha milched the earth) for them. SumIli became the calf and blood came out for the milk (36). By that bloody milk the immortal Yalcshas, Rakshasas, Pishachas and other ghosts are keeping their lives (3y). O foremost of men, having made Chitraratha their calf the Gandharvas and Apsaras again milched her with lotus vessels for sweet perfume (3g). O foremost of Bharatas, the greatly powerful and the high-souled king of Gandhavas, Suruchi, resembling the Sun itself, milched (her) for them (39). O king, I have heard that the mountains again milched her for the herbs in forms and various jewels (o). Himavana became the calf and the great mountain Sumeru milched (her). Other great mountains were the vessels and by that the mountains are increasing in proportions (t). I have heard, O king, that the trees, in the days of yore, once milched her with Palasa leaves as vessels for reviving the scorched and burnt trees and creepers (2). The blossoming Sale tree milched her and the Plaksha tree became the calf. That purifying Earth, who sustains all, is the instrument of the birth and preservation of the entire mobile and immobile creations. When milched she gives all desired-for objects and produces all corns (q.3-). Extending up to the ocean she was celebrated under the name of Nledanz: Her entire surface was filled with the fat (of the demons) Madhu and Katabha. Therefore was she called Medzni by Brahma and others (5). O descendant of Bharata, when she was brought under the subjection of the king )?rithu, the son of Vena HARIVAM5HA> &YARIVAMSHA. And became his daughter's she came by the game of Pritfnvi. Being divided and purified by Prithu the earth has become full of corns, mines, cities and provinces. O best of kings, such a powerful king was the son of Vena (46-47). Undoubtedly he is an object of reverence and adoration of all creatures. Prtithu, born of eternal Brahma, is worthy of the adoration even of the great Brahmanas, well4read in the Vedas and all their divisions. The powerful prime king Prithu, the son of Vena, deserves also the adoration of the great kings who desire kingdoans. The ,first king of the heroes, Prithu, is also worthy o the adoration of the valiant warriors who wish far victory in battle (48-50). The warrior, who issues out for battle after reciting the name o the king Prithu, is crowned with success and glory even in dreadful battles (5t). The illustrious king P'rithu, who conferred livelihood on all, is worthy o the adoration of the wealthy Vaisyas who carry on trade (52). The first king is also worthy of the adoration of the pure Sudras who serve the three other Varnas and who wish for supreme well-being (53). O monarch, I have thus described the various calves, those who milched, the various sorts of milk and vessels. What more shall I describe t(r) you ? (54) CHAPTER VII. [AN ACCOUNT OF MAN`VANTARAS.] v ANAMEJAYA Said :-O Vaishampayana, O you having asceticism for your wealth, do you describe at length all the Manwantaras and the creations previous to them (1). O * Literally it means `when she was milched by him.' She was mitched by the king prithu and became his daughter and therefore she was called Pri-thiai. 18rahman, T wish to hear, in sooth, of all the Manus and the extent of their reigns (2). VAIS14AMPAYANA said:--=O descendant of Ituru, I cannot give a detailed account of Manwantaras even in hundreds of years. Do you hear from me in brief (3). O descendant of Kuru, Swayambhuva,

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Swarochisha, Auttami, Tamara, Raivata, Chakshusha, the present Mann Vaivaswata, the four Manus Savarne, Bhautya, Rouchya and Mann Savarna-these all are Manus. I have described, as I have heard, of Manus, present, past and future, I will now describe the Rishis, the sons o Manus, and the celestials who were born in the various Man. wantaras (4-y). Marichi, the reverend Atri, Angira, Puloha, Kratu, Pulastya and Vasishtha-these seven are the sons o Arahma. (8). O king, during Swayatnbhava Manwantara there were seven Rishis and the celestials by the name o Yamas in the north. Agnidhra, Agnivahu, Medha, Medhatithi, Vasu, Yotishman, Dyutiman, Havya, Savana and Putra: these were the ten highly powerful;sons of Mann Swayambhuva. I have thus described to you, O king, the first Man. wantara (9--m). O child, during Swarochisha Manwantara narrated by Vayu, Aurva, the son of Vasistha, Stambha, the son of Kqyapa, Prana, Vrihaspati, Datta, Atri and Chyavana -these were the great Rishis of great vows and Tushitas were the gods (c2-t3~. Havirdhra, Sukriti, Jyoti, Apomurti, Ayaprathita, Nabhasya, Nabha and Urja-these were the sons of the high-souled Swarochisha Mann. They have beere described, O king, as being gifted with high energy and pro-: wess (I4-^-I5). I have thus described to you the second Manwantara. Hear, O king, I shall describe the third (t6); The seven sons of Vasishtha, celebrated under the name of Vasishtha and the highly energetic sons of Hiranyagarbha by name Sutejas were the seven Rishis, as I have said. O monarch, Auttama had ten beautiful sons. Hear I shall describe them (y--eI8). They were Isha, Urja, Tanurjja, Madhu, Madha,va, Suchi, Sukra, Saba, Nabharya and Nabha

32 HARIVAMSHA~ (t9). It is said that the Vilnius were the celestials in that Manwantara. Hear, I shall describe the fourth Manwantaca (20). O descendant of Bharata, Kavya, Prithu, Agni, Jahnu, Dhata, Kapivan and Akapivanthese were the seven Rishis (2 r). O descendant of Bharata, in Puranas their sons and grandsons have been mentioned. Satyas were tire celestials in Tamasa Manwantara (22). O king, I shall now enumerate the sons of Tamasa Mann--Dyuti9 Tapasya; Statapa, Tapow mula, Tapogana, Taporati, Akalmasha, Tanvi, Dhanvi and Parantapa-these ten were the sons of the highly powerful Manu Tamasa, So Vayu has said (23-2). During the fifth Manwantara Vedavahu, Yadudhra, Muni, Veda~ira, Hiranyaroma, Parjjanya, Somasuta, Urdhavahu, Atreya and SatyaL netra were the seven Rishis. The celestials of that period passed under the name of Abhutarajas=having their nature not permeated by the quality of darkness. There were also two other classes of celestials by the name of Pariplava and Raivya (25-2 j). Hear, I shall enumerate the names of their sons-Dtrritiman, Avya, Yukta, Tatwadarshi, Nirutsuka; Arany, Prakasha; Nirmoha, Satyavak and Kadi were the song of Manu Raivata-and this is the fifth Manwantara (28--2g). Hear, O king, I shall describe the sixth Manwantara. Blrrigu, Nabha, Vivaswan, Sudhama, Viraja, Atinarna and. Sahishnu these were the seven Rishis in the sixth Manwantarao Hear tire names of the celestials who flourished in Chakshusha Manwantara (30-3 t). O king, Adya, Prasuta, Rishablra Prithokbhava and Lekha-these have been recorded as the five classes of deities. The highsouled and the highly ever= getic sons of Angiras were the Rishis (32). O monarch, those ten sons, Uru and others, passed under the name of Nadvaleyas. This is known as the sixth Manwantara (33). Atri, the reverend Vasistha, the great saint Ka~yapa, Goutama Bharadwaja, Vishwamitra, the reverend Jamadagni, the son .of the high-soule:1 Richika-these seven Rishis are now living in heaven (34-35). The Sadhyas, Vishwas, Rudras, Vasus. HARIVAMSHA. 11-Iaruts, Adityas, Vaivaswan, tire two A~winis are now all living during the present Manwantara of Vaivaswat. He had ten high-souled sons headed by Ilahwaleu (36-37). O descendant of Blrarata, the sons and grandsons of those great Rishis of great energy ate living in all the quarters (38). In all the Manwantaras, as in the previcus Kalna, eribt the

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forty nine Maruts for protecting and governing the people (3g). After tlze expiration of a Manwantara twenty Maruts, having performed heavenly deeds, attain to the region of Brahma freed from all dangers (o). Thereupon others, observing rigid austerities, succeed them. O descendant of Bharata, I have thus described to you the past and present Manwantaras as well as the seven Manus, O descendant of Kuru. Hear, I shall describe the Manwantara that is to come (r-a). Hear from me an account of the five Savarni Manus ; of them one is the son of the Sun and the four are the offspring of Prajapati I'aramesthi. O king, they are the grandsons of Daksha and sons of Pry'a. Because those mighty and energetic ones carried on hard austerities on the mount Meru they were called Meru Savarni (3-4). The son of the Patriarch Ruclri was celebrated by the name of Rouchya. The son whom Ruchi begat on Bhuti came by the name of Bhoutya (5). Hear now of the seven Pishis of Savarni Manwantara, who have not come as yet arzd wino are sid to be livino, in the celestial region (45). R~ma, Vya-sa, a the effulgent and celebrated Atreya, the higiav energetic Aswathama, the son of Drona, the son of Blraradwaja, Kr,pa, the, son of Goutama's son Saradvan, Galava, the son of Kushilca and Ruru, the son of Ka(7yapa_ttzese seven l.igh_ souled ones are the future 11-Iunis. These seven Rishis are equal to Brahma and fortunate (7---.T9), By asceticism practised from their very bir:h, by their knowledge of sacred formula and grammar they will secure a position in tl;c re' on of Brahma and will be celebrated as pure Brahmana `.aints (50). $eing repeatedly born an every Yuga: beginning

IIARIVAMSHA. with the golden, the noble and truthful seven Rishis institute the various orders and lay down their duties. They are endued with the knowledge of the present, past and future, have themselves become, by means of their asceticism, wel known, just and considerate. By the knowledge of formule, and grammar and by their spiritual insight they see every thing like an emblic myrobalam in their hands. They are known as seven Rishis by their sevenfold qualities. They are long-lived, far-sighted and have seen the God. They are the first born, well-versed in various duties and the founders of various families (5t-55)- When virtue suffers any deterioration, the Rishis, the originators of Mantras (mystic formula:) and Brahmanas are repeatedly born in their families (56). When all the Rishis are capable of conferring boons and are all respectively great there is no evidence of the time when they flourished and of their age (57). O king,. I have thus descrided to you the seven Rishis. O best of the Bharata race, hear- now of the future sons of Manrx Savarni (58). Varian, Avarian, Sammala, Dhritiman, Vasu, ' Varishna, Arya, Dhrishnu, Raja and Sumati, these are the: ten future sons of Manu Savarni, O descendant of Bharata Hear, I shall enumerate the names of the Munis of the ,eigrv of the first Mann Savarni. Medhatithi, the son of Pulastya, Kaqyapa's son Vasu, Bhrigu's son Yotismana; ' Angira's son Dyrrtimana, Vasistlra's son Savana, Atri's sort Ilavyavalrana and Poulaha-these seven Rishis flourished in Rohita Manwantara. O king, these were the three classes of deities (6o-6z). They Nwere the sons of the Patriarch Rohita, the son of Dlrkslia, Manu's son Dhrishthaketu, Panchahotra, Nirakriti, hrithu, Shrava, Bhuridyumna, Richaka, Vrihata and Gaya, these were the sons of the highly energetic first Manu Savarni during the second Manwantara of the tenth order. Pulaha's son Havishman, Blrrigu's sons Sukriti, Atri's son Apornurti, Vasislrtha's son Ashwathama, pulastya's son Pramati, Kai;yapa's son Nabhaga and Angira'S FYARIVAMSHA. 35 son Nabhasa Satya-these were the seven great saints (G3-66). The two classes of the deities and the Rishis have (already) been enumerated. Manusuta, Uttamanja, Kunishanja, Viryavan, Satanika, Niramitra,Vrishasena, jayadratha, I3iruridyumna and Suvarcha-these ten were Manu's sons (G7-GB).

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Hear, I shall enumerate the names of the seven Rishis who flourished during the eleventh period of the third Manwantara. Ka~yapa's son Havishman, Bhrigu's son Havishman, Atri's son Taruna; Vasishtha's son Taruna, Angira's son Urudhisna, Pulastya's son Nischara, Pulaha's son Agniteja,-these are the future seven great Rishis (69-,g). It is said that Brahma's sons, the deities were divided into three classes. Sarvatraga, Susharma, Devanika, Purudvaha, Kshemadanva, the long-lived Adarsha, Parudaka and Manu-these were the nine sons of the third Manu Savarni (72-73). Hear from me the names of the seven Rishis of the fourth Manwantara. They were Vasishtha's son Dyuti, Atri's son Sutapa, Pulastya's son Taposhana, and Pulaha's son Taporavi. Know Bhrigu's son Tapovriti as their seventh. It is said, there were five classes of deities-the mind-born sons of Brahma (74-75). Devavayu, Adura, Devasreshtha, Viduratha, Mitravan, Mitradeva, :flitrasena, Mitrakrit, Mitravaha, and Suvarcha-these are the sons of the twelfth Manu (77). During the thirteenth Manwantara that is to come Angira's son Dhritimaa, Pulastya's son Havyapa, Pulaha's son 'I atw<.darshi, Bhrigu's son Nirutsulca, Atri's son Nishprakampa, Kacyapa's son Nirmoha and Vasishtha's son Sutapa will be the seven Rishis and three classes of deities as mentioned, by the self-sprung (Brahma) (78-80). During the thirteenth Manwantara Manu's sons were the sons of Ruchi, Chitrasen, Vichitra, Naya, Dharmacrit, Dhrita, Sunetra, Kshatra, Vriddhi, Sutapa, Nirbhaya, and Dridathese were the sons of 1VIanu Rouchaya in the thirteenth bI-a.ntvantara (8t-82). During the fourteenth Manwantara of Nlanu Blyoutya,

3( HAItIVAMSHA. Kacyapa's son Agnidhra, Pulasta's son Bhargava, Bhrigu's son Ativahu, Angira's son Suchi, Atei's sonYuleta, Vas istha's son Asukra, and Pulaha's son Ajitx were the last seven IZ.ishis (83-8q.). Chanting the glory of their period a man attains happiness, great renown and long life ( 85.) He, who recites always the names of the great Rishis, past and present, beomes long-lived and gains renown. O foremost of the Bharatas, five classes of deities, i~ is said, flourished then (E6). Tarangabhira, Bushrna, Tarashtrran, LTgra, Abhimani, Pravira, Jishuu, Sanglcranda.na, Tejashi, and Savala are the sons of Manu Bl;outya. With the completion of Bhoutya IL'Ianwantara one Kalpa will be complete (87-88) I have thus enumerated the names of the past and future Manus. O Icing, these Manus with with their children, rule over the earth extending to the ocean for thousands of Yugas and govern the subjects with asceticism. And they also in time perish away as usual (89-go). CHAPTER VIII. [ DIVISION OF TIME. ] JpNAMEJAYA said :-O you highly intelligent twice-born one, you should enumerate the Yugas and mention the extent of Brahma's day (I). vAISHAMPAYANA said:-O subduer of enemies, hear, I shall enumerate the days of Brahma by the same calculation by which men make divisions of day and night (2). Five Nimeshas make one Kdstlza, thirty Kdshthas make one Kalrz and thirty Kakis make one Muhuytta. And the intelligent consider tl-.ir Nluhunttasty constituting one day and night HARIVAMSHA. 37 comprising the motion of the sun and moon. Such days and nights daily take place in all the countries around the mount Meru (3-4). Ffteewdays and nights make one Paksha (fortnight); two fortnights maize one month-two months make one Ra'tu (season) (5). Three Ra'tus make one Ayana and two Ayanas make one year. Those, conversant with the science of enumeration, divide Ayana (course) into twonorthern and southern (6;. Those, who have mastered (the various divisions of) time, consider a morrth, consisting of two fort-nights, as the one day and night of the ancestral manes (y). Tire dark-half of the month is their day and the light half is their night. Therefore, O king, Sradhas, for the departed manes,

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are performed in the dark halt of the month (8). That which is considered as a Sa7nvatsaYa (year) for human beings is a day and night for the celestials. Of them the northern course is considered by the learned as their day and the southern course as their night (g). When a celestial year is multiplied tenfold it is considered as one day and night of Mann. A day and a night, when multiplied ten-fold, constitute one Pahsha (fortnight) of Mann (ro) A Paksha, when multiplied tenfold, forms one month ; and twelve months are regarded by the wise, dicriminating truth, as forming a season of Mann. Three RZtPLS (seasons) make one Ayand and two Ayanas make one Sanzvatsara (year) (it). Their four thousand years constitute the extent of Krita Yuga (golden age). O king, four hundred years form the Sandhya* and four hundred such form the Sandhyangslaat (s2). Tire extent of the Treta Yuga is three thousand years. Its Sandhyd and Sandhyangsha severally extend over three hundred years (z3). It is said that the duration of 1)wapara Yuga is two thousand years. Its Sctndhyd and Sandhydng-shcz are said to extend each over two hundred years (t). The * The period that elapses between the expiration of one Yuga or age anti. the commencement of another. '1 The period at the end of each Yuga.

HARIVAMSHA. wise hive enumerated the duration of Kali Yuga as extending over a thousand years. Its Sandhyi~ and Sandhyangsha too extend over one hundred years each (t5). I have thus described the extent of Yugas comprising twelve thousand years. Hear, from me, the enumeration of Yugas measured by celestial Ayanas (I6). Krita, Treta, DwApara and Kalithese are the four Yugas. O foremost of kings, with such seventy-one Yugas one Manwantara is completed. So is said by those who are versed in the science of enumeration. The Ayana, that has been mentioned before, is two-fold, northern and southern (y-I8). When one Manu disappears his Ayana is completed, and then another reigns. In this way when many a Mann. rise and disappear one ,S'amvatsara of Brahma is completed. His one SamvatsaYa has been described by the truth-observing ascetics as consisting of one million of years (r9-2Q). Brahma's one day is said to be tantamount to one Kalba. The earth, with her mountains, woods, and forests, sinks into water in the night which is enumerated by the wise as extending over a thousand Yugas. O foremost of Bharatas, at the completion of that one thousand Yugas, Brahma's one day is completed and the termination of a Kalpa is said to he brought about. I have thus described to -,on the preceding seventy Yugas (zt-23). Krita, Treta and other Yugas are said to constitute one Manwantara. I have also described to you fourteen Manus, enhancing their (own) glory (2q.). O king, all these patriarchs were masters of the Vedas a r" uranas. Even the chanting of their glories is crowned with success (25). At the termination of a Mansvantara sets in the dissolution (of the universe) after which again begins the work of creation. Even with hundred years I cannot enumerate this period (26). O foremost of Bharatas, during these Manwantaras, the termination of the creation and destruction of creatures is brought about. This I have heard (z7). At that time there exist the gods with gross and subtle elements I-iAFCtVAMSHA. and the seven Rishis, who carry on penances, lead a life of celebacy and are endued with the knowledge of scriptures (28). One Kalpa terminates with the completion of a thousand Yugas. Then scorched by the rays of the sun, all the creatures, placing the lord Brahma before them, and accompanied by the Adityas, approached the omnipotent lord Narayana, the foremost of gods, ever engaged in Yoga, the master of Yogins, unborn, eternal, the soul of all, who repeatedly engenders all creatures at various Kalpas. Ile is the unseen and eternal God to whom belongs the whole universe (2g-3t). Then there sets in night when all are converted into one;~ocean. They all sleep in the belly of Narayana for one thousand years of Brahma (32). That extent of time goes by the name of night when the Grandfather (Brahma) enters upon the Yoga of sleep (33). After the expiration of that night extending over a thousand Yugas

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awakes the Divine Brahma, the Grand-father of all (34). Desirous of engendering progeny again he sets his mind on the work of creation. There canes into existence the same ancient recollection, the same character, the same energy for action, the same abode for the gods, but only a change in order of things takes place. O foremost of Bharatas, then are born again at the commencement of Yuga, the celestials saints, Yaleshas, Gandharvas, Pishachas, serpents and Rakshas, that had (before) been consumed by the rays of the sun (35-37). As the signs of various seasons are changed with the change of cycles, so the various orders of creations are metamorphosed in Brahma's night (38)r 1=laving come out (of the lotus navel (of Narayana) Prajapati engages, for sooth, in the work of creation. O my child, O foremost of Bharatas, those gods, men and saints, who renouncing all attachment for the body, and being pure of mind, are united with Great Brahman, are never born in the next cycle (39-40). Having divided his own clay into a thousand Yugas (cycles) and his niaght into an equal number

40 HIARIVAIViSHA, of cycles in due order, the Divine Brahma, the ordainer of all, well-versed in the enumeration of time, creates and destroys the creatures again and again (4>;-42). The Great God the, Lord NAravana, Hari exists both in his subtle and gross form. I shall 'relate the history of Mauu Vaivaswata born of a portion of his energy (43). O foremost of Bharatas, hear the ancient story of the highly effulgent Manu described incidentally along with the description of Vrishni race (44)~ Here the omnipotent, Great Lord, Hari was born for the destruction of all the demons and the behoof of all the worlds (4~)e CHAPTE P. IX. [ ACCOUNT OF THE SUN'S OFFSPRING. ] ValsHaMPAYANA said :-O subduer of foes, Kacyapa begat Vivaswan on Aditi, the daughter of Dalcsha. He espoused the goddess Sajna (>). That beautiful damsel was celebrated over the three worlds by the name of Surenu. The wife, of that high-souled, divine Martanda (sun) gifted with beauty and youth (as she was) was, not satisfied with the beauty of her husband. Amongst females on this earth Sajna was gifted with great ascetic powers. Having her body scorched by the rays of the sun she did not look beautiful (2--4). Ka~yapa affectionately said (to Aditi) who was ignorant "your embryo* is not dead" and so he is called * The allusion is:-When Aditi was exciente Budha went to her for alms For her condition she was late in complying with his request and Sudha imprecated a curse on her saying "the child will be dead." At this si:e grew pale, and Kacyapa, knowing all this by his ascetic power, preserved the child, HARIVAMsHA. ?~jqrhanda (5). The rays of the sun are always very powers ful, O my child, and the son of Kagyapa oppresses the three worlds therewith (6), O foremost of Kouravas, that best of luminous bodies, Aditya beast on Sajna three children, one daughter and two sons who became patriarchs (7). First was born Manu Vaivaswata and then the patriarch Sraddhaa deva ; V'ama and Yamuna were born as twins (8). Thereupon beholding the pale countenance of Vivaswan and unable to bear her own form she created Savarna out of her own shadow (g). Sajna was an adept in illusion and so, O king, her shadow at once sprang up and bowing with folded hands said to her (>o). SHE said:-" O thou of pure smiles, tell me what I am to do. Command me, O fair one, I am at your service (I Z)" SA,INA said ;!` May good betide you, I shall now go to tray father's house. Do you now live in this my house without any anxiety (z2). You should look after these my boys and my youthful daughter. Never give out this secret t(r) the Divine (Sun)" (t3). THE SHADOW said :-" I shall not give out your secret so long the sun does not hold me by the hair or imprecate a curse on me. Go now at your pleasure, O goddess" (t4).

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VAISHAMPAYANA said :-Having said carefully " so be it" to Sarvana, the ascetic Sajna went to Twasta as if in shame (a5). When she met her father he ,remonstrated with her repeatedly and asked her to go ;to r husband again (r6). Then hiding her beauty and assuming the form of a mare, that faultless (damsel) repaired to the (province of) L'ttaraku:u and began to graze there ( > 7). Then taking the second Sajna for the (real) one, Aditya begat a son on her after his own self (r&). This lord was like the first-born Manu and people designate him as Manu Savarni (y). He became Manu Savarni. Her second son was known by the name of Sani (20), p child, the immitation Sajna did not show that affection towards the first-born children which she did towards her 6

42 own son (zt). li'Ianu forgave her for that but Yama cumu not do so. Out of childishness, anger and future glory, Vivas~ wata's son Yarna threatened Sajna with a stroke of his foot (zz). O king, greatly stricken with sorrow Savarni's mother (accordingly) cursed him in anger, saying "your foot shall drop" (23). Then worked up with anxiety on account of the imprecation and assailed by SajnA's words, Yama, with folded hands, communicated everything unto his sire (zq.). He said to his father :-" Do thou so arrange as to withdraw the curse. It is the duty of a mother to show affection equally towards all her sons (2). Disregarding us she always loves the youngest son. So I did lift up my foot but it did not fall on her body (26). You should forgive me for the offence that I have committed out of childishness or ignorance ; since I have insulted her, being a son, who is worthy of my respect, forsooth shall my foot drop off. A son may prove a bad son, but never does the mother. O foremost of luminous bodies, O lord of the world, I have been cursed by my mother. Let not my foot drop by your favour (z7-29) VIVASWAT said : "Undoubtedly, my son, there must be a mighty cause for it, since anger has possessed you who are truthful and pious (go). I shall not be able to make otherwise your mother's words ; taking flesh from your foot the worms shall fall on the surface at the earth, O highly wise one, and you will, accordingly attain to happiness. This being done the words of your mother shall prove true tat-32). And you will also be saved from the effect of the imprecation". Aditya then said to Sajna :-" Equal affection should be shown towards all children. Why are you then again and again showing partiality towards one ?" In order to evade it she made 'no reply to the sun (33-34)~ Then having concentrated his own self by virtue off Yoga,he found out the truth. 0 descendant of Kuru, then to imprecate a __ .C a~nh~m(.ffllfl Aft 11 - fflP i(IY/l Cllr, L nI .~ 1.~ L, Al.d hair. The terms of contract being thus transgressed she communicated the truth unto Vivaswan (3-36). Hearing all Vivaswan got enraged and approached Twasta. He too, having eulogised him (the sun) properly who was bent upon consuming him, pacified his anger (,37). TWAS2A said ;-..'This your highly effulgent form does not look graceful. Unable to bear your lustre vajna is wandering in the yellow forest (38). To-day will you behold your wife of lure conduct, who is daily engaged in hard austerities under the guise of a mare (39). Living on leaves, and a life of a female anchorite, he has grown emaciated and poorly ; her hairs have grown into matted locks and she has been agitated hike a lotus crushed by the trunk of an elephant. O lord of rays, if you accept my view, I may, for that praiseworthy damsel endued with ascetic power, resorting to Yoga, O king of gods, convert this form of yours into a beautiful one, O slayer of enemies (40 4t):' The rays of the sun were crooked and extended above. Gifted with such a celestial form the sun was riot of a gentle look (42). 5o the Patriarch (sun) attached great importance to Twasta's words and gave order to the celestial Architect for beautifying his own form (43). Thereupon Twasta approached the effulgent Martanda. And then placing him on a chisel, O descendant of Bharata, he cut lose his lustre (44). When his effulgence was thus reduced and he appeared in his new form he looked superbly _ beautiful and more than it (45) The

22

beautiful form of that lord of rays was thus easily formed. Since then the countenance of the deity, sun, is red. The twelve Adityas, originated from his mouth, sprang from the portions of his effulgence dropped from the countenance of MArtanda when the act of chiselling was performed ; they were bhata, Aryama, Mitra, Varuna, Angsha, Bhaga, Indra, Vivaswan, Push, the tenth Parjanya, the eleventh Twasta and the youngest Vishnu (46-47). Thereupon beholding the Adityas begotten of his own body he attained

ttAPtvAMSHA. delight. Then Twasta worshipped him with scents, fiowerg, ornaments and a brilliant crown and said to him :--" god, go tis your own wife in Uttarakuru, who, assuming the form of a mare, is grazing in the forest of green grass." Thereupon assuming sportively a similar form, he, by virtue of his Yoga power, espied his own wife in the form of a mare. '; O king, assuming the form of a mare she was fearlessly wandering there and no one could distress her on account of her energy and pious observances. Then the powerful sung in his horse form, knew her by his mouth (8-53). Taking r him for another man the mare did not yeild to his desire. Then from his nostril the two Aswinis, the foremost of the physicians, were born. They were the sons of the eighth Patriarch Martanda. Aditya beget the two Aswinis on Sajna in the guise of a mare and he then appeared before his wife in his beautiful form (5--56). O ,janamejaya, beholding her husband she (Sajnd) . was greatly delighted. Yama, greatly sorry at heart on account of his own mis-deed, began to please his subject with tiffs pious rule and he was accordingly called Dharrnczraj. By his holy act of pleasing his subjects he was appointed the regent of the ancestral manes and elevated to the dignity of a patriarch. The ascetic Savarni Manu was a patriarch and in the future S5.varni Manwantara he wilt be the Manu. The all-powerful Mann, even now, is carrying on penances on the summit of the mount Meru (5t'-6o). His brother Shanischara has attained to the status of a planet. Those, who were known as Aswii3is, became the physicians of the y 3 celestial region (6t'). O king, Sevata too became the physic cian of the horses. T waste, with that effulgence, created the discus of Vishnu (6a). With a view to destroy the Danavas that discus is never baffled in a warfare. Their illustrious twin sister Yamuna became the foremost of rivers of that name purifying the world. Menu was known as Savarni Menu in the world (63-6). His second son, Manu's brother HAtttVAMSt4A< 45 Sanischara attained to the status of a planet, wopsliipped of all the worlds (C5), Hey who listens to this story of the birth of gods or meditates on it, is freed from all calamities and attains great renown CHAPTER X. VA$VASWA'TA MANUS OF1rSPRIIVG. VAISHAMPAVANA said -O foremost of Bharatas, Va$, vaswata Manu had nine sons after him--Ikshovaku, Nabhay'et, Hhrishnu, Sharyati, ltfiarishyan, Prangsha, I4iAbhagarishthaD Korusha and Prishadhra (i-2). O king, desirous of prae gent' the patriarch Manu performed a sacrifice before Mitre and Varuna (3). O descendant of $harata, before the birth of these nine sons of his, Muni offered oblation to the poftions of Mitre and Varuna in the present sacrifice. When this oblation was offered, the gods, Cxandharvas, men and ascetics attained to great delight and exclaimed. "0h'9 wonderful is his ascetic energy! oh ! wonderful is his know= ledge of scriptures (~6)." The tradition is, that in that sacrifice vas born III, clad in a celestial raiment, adorned Edith celestial ornaments a'tfd equipped with a celestial arttiotJr (7); Menu, with a rod bf chastisement

23

in his hands said to her :--: "follow me, O fair one." the gave the -following mdral reply to that Patriarch desirous of offspring (8). Ila said :-"O best of speakers, I am boon of the 'energy of Mitre and Varuna and so I shall go to theffi. Do not des'. troy my morality (g):'Having said this to IVIanu Ila approached Mitre and Varuna, and that fair one with folded hands said -to theait.

ttARIV-AM5HA. "1 am born of your energy ; Manu has asked me to follow him, Tell me what 1 stall do" (zo--t t). Hear from me what Mitra .and Varuna did say to the pious and chaste Ila who had addressed them thus (t2). " O you fair one of beautiful drips, we have been pleased with your virtue, humility, selfd restraint and truthfulness (t3). Therefore O great lady, you evil) be celebrated as our daughter. O fair one, you will be the son of Manu, perpetuating his race, celebrated in the three worlds by the name of Sudyumna. You will be pious, behoved of the world and multiply the race of Manu (rq.-r5):' While she, on hearing this,was about to return to her father QMantt), she was invited, on-,the way, by Buddha, for conjugalpurposes (t6). Then Soma's son Buddha begat on her Purtmrava. Having given birth to that son Ila became ff'radytamna (t7). O descendant of Bharata, the three kinsmen of Sudyumna-Uutkala, Gaya and the energetic Vinatashwa were greatly pious (t8). O king, the northern quarter was under Utkala, the western under Vinatashwa and the city Gayawas under Gaya (tg). O subduer of foes, Manu having entered the sun, his sons divided the earth into ten parts (20). The eldest of them Ikshwaku obtained the central portion by whose sacrificial stakes the earth, with her forests arid mines, has been marked (2 t). On account of his pert taking of the nature of a, female Sudyumna did not obtain this (central region). According to the words of Vasishtha, the high-souled pious king Sudyumna was installed in the ,province of Pratislrtana O foremost of gurus. Having obtained that kingdom the highly illustrious Sudyumna conferred it on Pururava and he himself reigned in Parti,shtana Utkala had three sons celebrated in the three worlds1(3lrristaka, Amvarisha and Danda (a2-a4). Amongst them the noble Darrda founded the most excellent Dandakaranya (the forest of Danda)celebrated in the world as the abode ' Pratishtana or Praydga is- the modern Allahabad, the seat of the Govecarment of tV, w. Pa HAt71VAM5FiA. 47 of the ascetics (25). As soon as a man eaters there he is freed from sins. O descendant of Bharata, having begotten Aila, Sudyumna repaired to heaven (26), O monarch that son of Manu, who was endowed with the characteristics of both a man and woman, and who took the name of Ila, was celebrated by the name of Sudyumna (27). O descendant of Bharata, Shakas were the sons of Narishwanta, and Amvarisha, the foremost of kings, was the son of NabhDga (28). Dhrishnu's son Dharshtaka and Ranadhrishta becama known as Kshatra. And Karusha's sans were the Kshatrya Karushas, dreadful in battle (2g). In this way a thousand mighty powerful Kshatryas were born, O descendant of Bharata. The sons of Nabhagarishtha, although Kshatryas (by birth), came by the status of Vaishyas (go). Prangshtu had one son celebrated by the name of Sharyati. Narish< wanta's son was the powerful Danda. Saryati bad a twin son and daughter. The son was name Anartta and the daughter Sukanya became the wife of Chyavana. Anartta's successor was the highly effulgent Reva (3t-g2). His city Kusasthali was in the province of Anartta. Reva's son Raivata passed by the name of Kukudmi and was pious (g2)a Having obtained the kingdom of Kusasthali he became

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the father of a hundred sans. He, along with his daughter,, received from Brahma instructions in music. And O lord, many a Yuga passed away to him like a moment. He then,, in his youthful state, returned to his own city filled with Yadavas (33-35) The city of Dwaravati, charming with many damsels, was protected by tire descendants of Bboja and Vrishni races headed by Vasudeva (36). O slayer of foes, then informed of all these details Raivata conferred upon Baladeva that vow-observing maiden by name Revati (37). Having given away (his daughter) he repaired to the summit of the mount Sumeru for carrying on hard austerities. Rams too'lived happily in tire company of Revati (38)~

HARIVAMSItA: Cl AI''FER XIa tACCOUNT OF ItAtVATA AND HIS SONS. JANAMEJAYA said:-0 foremost of the twicebborn, why were not Revati and Revata's son Kukudmi, visited by d,ecrepitssde although they lived for many years ( z). Why does Sary5.ti's grandson, even after his retirenfent to Meru, still live in this world ? I wish to hear all this in Booth (a). VAtsHAMQAYANA said :--0 sinless one, 0 foremost of >$haratas, there is neither decrepitude, hunger, thirst, death, nor the chance of seasons in the region of Brahma (3). After the departure of RevaYa's son Kukudmi, his city Kushasthali was destroyed by demons and goblins (). That highsouled and pious king had a hundred brothers. When the Rakshasas began to carry on the work of destruction they fled away in various directions (5). O king of kings, when after their escape all the hundred brothers settled in various parts the Kshatriyas thereof were stricken with fear (6). O king, their families extended to all those countries and are known as SharyRtas (7). 0 foremost of Bharatas, in all the quarters those pious Kshatriyas reside ; 0 descendant of Kurus, amongst them many entered into mountainous legions (8). The two sons of Nabhagaristha, although born of a Vaishya mother, attained to the status of a Brahmana. The sons of Karusha, Kshatriyas dreadful in battle, passed by the name of Karushas (9). Only one son of Prangshu is mentioned by the name of Prajapati. O janamejaya, having killed the cow of his preceptor, Prishata is said to have come by the birth of a Sudra. O foremost of Bharatas, I have thus given an account of the nine sons of Manu Vaivaswata (:C--II). When Manu sneeafd here came out from ,his I 4-9 nostril a son by name Ikshawku. Flo had a hundred sons who gave away profuse gifts (r2). The eldest of them Vikukshi, (r)n account of his huge abdomen, could not make a warrior and so that pious king reigned as the lord of Ayodhya (r3). He had fifty excellent sons headed by Sakuni. They all reigned, O king, protecting the province of Uttarapatha (t). O king, thirty-eight sons headed by Shashada protected the southern quarter (t5). On an Ashtaha* day Ikshwaku commanded Vikukshi by saying " O you of great strength, do you bring meat for the Svaddlza after killing deer (t6)." Having taken the meat of a bare before the performance of the Syiaddlacz for which it was collected he returned from hunting with the name of Slzashhdaj (r7). He was forsaken by Ikshwaku at the words of Vashishtha. After the demise of Ikshwaku Shashada began to' live in the city (of Ayodhya) (i8). Shashada's son was the powerful Kakutstha. Seated on the hump of Indra in the guise of a bull he defeated the Asuras in the days of yore in battle and accordingly he was called Kakutstha. Kalcustha's son eras Anena and his son was Prithu (rg-2o). Prithu's son was Vishtarashwa and from him was born Adra. Adra's son was Yuvanashwa and his son was Shrava (ar). The kind Shrava made a city by the name of Shravasti. And his son was highly illustrious Vrihadashwa (z2). His son was the highly pious king Kuvalashwa, who, by killing (the demon) Dhundhu, came by the name of king Dbundhumara (z3).

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JANAMEJAYA said :-` O Brahman, I wish to hear the true account of the destruction of Dhundhu for which Kuvalashwa came by the name of Dhundhumara (2). VAISHAMPAYANA said :-Kuvalashwa had a hundred sons all skillful archers ; they were all welleducated, powerful irrepressible and pious and performed sacrifices and gave The eighth day of three months on which the progenitors are worshipped Meaning one who eats the meat of a hare.

HARIVAR4SIIA, sway profuse gifts. Kuvalashwa installed his son Vrihadashvra in the kingdom (?.5-26). Having made over the charge of his kingdom to his son he repaired to the forest. But the saint Uttanka prevented him (from doing that) (27). He said :-" O king, it behoves you to protect your subjects 9 you should not carry on penances, relieved of all anxiety (for the state) (28). O Icing, higlwsouled as you are, the earth should be protected by you. Setting aside all cares you should not enter into woods (2g). It is seen that great virtue consists in protecting the subjects, but not so, in repairing to the forest (30) Such is upheld to be the duty of a king and even the former saintly kings used to protect their subjects. Therefore, you should look after your subjects (31). On t::e even ground near my hermitage, all desert and with little water, there is atract full of the sands of the ocean called Ujjanalaa.* There entered into the ground full of sand a huge-bodie;l and highly powerful (demon) whom it was beyond (the power of the) gods even to destroy. That son of the FZakshasa, Madhu, also passed by the name of the huge Asura, Dhundhu. Resorting to dreadful penances he is lying there for the destruction of men (3'-33)~ When he breathes after the expiration of a year the earth trembles with her mountains, forest and wood (34). The heavy dust, raised by his breath, obstructs the path of the sun-the earth-quake continues for one week-and there conies out smoke with scintillations of fare and cinders. At that time, O my child, I cannoi live at my hermitage (35-36). Therefore, for the behoof of mankind, do you slay that huge-bodied demon. On the destruction of that demon p.0ple will be at ease (3p). 0 king, you alone are competent to kill him. O sinless one, in the previous Yuga Vishnu conferred a boon on me (38). " You will welcome * Literally Ut and Yanaka or collection of men, i. e., divested o: men. It means that in that tract of land there was no human habitation, IiARIVAMSHA, his energy with a boon who will kill that dreadful and highly powerful great Asura" (39). O king, even in a hundred celestial years trifling energy cannot consume that highly powerful Dlsundhu. Great is his energy which even the gods cannot with difficulty overcome" (4o). Thus accosted by the high-souled Uttanlca the royal saint despatched his son Kuvalashwva for suppressing Dhundhu (4r'>. vRIHADASH6VA said :-" O Reverend Sir, I have given up the use of weapons. He is my son, and forsooth, O foremost of the twice-born, he will destroy Dhundhu (and acquire the name of Dhundhumara)" (42)-. Having ordered his son for the destruction of Dhundhu, the self-controlled royal saint went to the mountain for carrying on penances (43). O king, Kuvalashwa, with uis i: =ndred sons and the ascetic, issued out to destroy Dhundhu (44)hor the Lehoof of mankind and at the behest of Uttanka the Lord Divine Vishnu entered into him by his own energy (45). After his departure a terrible sound was heard in the sky. "This graceful prince will be IJhundlaamayaj' (q.6). Then the celestials engarlanded him with heavenly garlands. The celestial bugles were also sounded, O foremost of Bharatas (47). Having gone there, that best of victors, the energetic (Kuvalashwa) made his sons dig up the un-ending sandy ocean (48). 0 descendant of Kuru, being invigorated by Narayana's enery he became highly powerful and energetic (q9). Dig-

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0 grog up the sandy ocean his sons, O king, found out Dhun dhu, lying in the west (50). He seemed, as if, to have burnt down the quarters in anger with fire coming out of his mouth. 0 foremost of Bharatas, as the ocean swells up with the rise of the moon, so (by the movement of that demon) mighty torrents of water began to flow. Excepting three the hundred * Lit : Destroyer of (the Demon) Dhundhu. This will be his surname +tet the destruction of the demon Dhundhu by him. 52 IiARIVAniSIiA. sons of that king were consumed by that Rakshasa (5I-5z). Thereupon, O descendant of Kuru, the highly energetic king Dhundhumara confronted the highly powerful Rakshasa Dhundhu (53). Then having drunk up, by his Yoga power, his (Ralcshasa's) watery energy the ascetic (king) quenched the fire with water (4). Then having slain with his strength that demon of the water the king proved himself successful to Uttanka (5.5`. Uttanka too conferred a boon on the highs,ouled king-v2'z endless riches, victory over his enemies, inclination to virtue and eternal habitation in heaven, as well as the attainment to the eternal region of those of his son: who were killed by the Ralcshasa (56---57). CHAPTER XI I. THE STORY OF SATYAVRATA. J -1 T AISHAMPAYANA said:-Of his three surviving sons Dridhasliwa is spoken of as the eldest; Chandrashwa acid Kapilashwa were the two younger sons (r). Haryashwawas the son of Dhundhumara's son Dridhashwa. His son was Nikumbhu always observant of the dunes of the Kshatryas (2), Nikumbhu's son was Sanghatashwa, well-versed in the art of warfare. O king, Sanghatashwa had two sons Krishshwa and Akrishashwa (3). Himalayas daughter Drishadvati,respected by the good and celebrated in the three worlds, was his spouse. Her son ryas Prasenajit (q) rasenajit got a wife by name Gouri ever devoted to her husband. Cursed by tier husband she became a river by name Vahuda (5). His son was the emperor Yuvanshwa whose son was Mandhata, the victor of the three worlds (6). His wife was Chaitrarathi HARIVAMSHA. 53 the daughter of Shashavindhu-her another name was the chaste Vindumati unequalled in beauty in the world (7). She was chaste and the eldest~of ten million brothers. 0 Icing, Nlandhata begat on her two sons-the pious Purukutsa and the virtuous 14'Iuchulcunda. Puruicutsa's son was the emperor Trasadasyu (8-g). He be.-at a son on Narmada by name Samhhuta whose son was the king Sudhanwa (to). Sudhanwas son was Tridhanwa, the represser of foes ; the educated powerful king Trayyaruna was Tridhanwa's son (ii). His highly powerful son, of vicious understanding, by name Satyavrata, put obstacles to the nuptial mantras (r2). On account of his childishness, fickleness, lust, ignorance and joy he took as his wife the duly wedded spouse of another man (y). Out of lust he stole away the daughter of another citizen. Pierced by the dart of iniquity and worked up with anger (therefpre) the king Trayyaruna renounced him saying. "Go to rack and ruin." Forsaken by his sire to again and again said to him "where shall I go?" (14-15)The father then said to him "Go and live with the Chandalasx. 0 you who have sullied your family, I do not like to be the father of a son like you (i6)". Thus spoken to by his father he issued out of the city. The omniscient Rishi Vasishtha did not prevent him (however) (y) O child, thus forsaken by his father the heroic Satyavrat.a repaired to where the Claandalas were living. His father too left for the forest (t8). On account of his iniquity the chastiser of Palcat (Indra), did not pour rain in his kingdom for twelve long years (rg). Having made over the kingdom to his wives the great ascetic Viswamitra carried on hard

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pananccs near the sea (ao). Having tied a rope round the neck of his own begotten second son his wife sold him for a hundred coins for the maintenance of the remaining sons (2i). O descen* A low caste people, by living with whom the people are outcasted. f This refers to Indra the god of rain. He recieved this appellation by `jestroying a demon by name Paka, 54 HARIVA112SHA, dznt of Bharata, when he saw the ascetic's son thus bound for sale the pious prince released him (22). For encompassing Viswamitra's pleasure and for his favour the mighty-armed Satyavrata maintained his sons (23), On account of his being bound by the neck the great ascetic passed by the name of Galava. .And that great saint Kausika was released by that heroic (king) (24). CHAPTER X I II. [ THE SAME STORY CONTINUED.] VAISHAMPAYANA said :-Thus on account of his Bhakti, mercy and promise' Satyavrata, ever stationed in humality, took charge of Vishwamitra's offspring (z). Having killed wild deer, bear and buffaloes he used to keep meat tied to the trees near the hermitage of Vishwamitra (2). After the king had left for the forest he, taking the vow of not taking another's wife, passed twelve years at the behest of his sire as a probationer (3). (in account of his being the royal priest the ascetic Vashishtfia protected the city of Ayodhya and the kingdom (q.). Satyavrata too, on account of his childishness and future greatness, foolishly got greatly enraged with Vashishtha(5). O king, when his father renounced his own son Satyavrata, Vashishtha, for same reason, did not prevent him(6). By proceeding seven footsteps all the nuptial mantras are annulled. Satyavrata, however, could not hear those muttering prayers (7). O descendant of Bharata, thinking "although The promise refers to that -bf his no to `6lashishtha. HARIVAMSHA. nger being a disciple of 55 Vashishtha is pious still he is not saving me" Satyavrata got iii5hly enraged with him (8). Thinking well however the great Vashishtha did not prevent him then ; but Satyavrata could :,ot understand his intention (g). His high-souled sire was not satisfied with him and therefore the slayer of Palta did not send showers for twelve years (to). By carrying on those hard austerities now on earth he is releasing his family- (From that sin) (t>;). When he was forsaken by his father Vashishtha did not prevent him because the ascetic had in view of placing his (Satyavrata's) son on the throne (t2). Carrying on hard austerities for twelve years, one day the powerful prince Satyavrata, stricken with anger, ignorance, labour and hunger, for not finding meat, saw the high-souled Vashishtha's milch-cow conferring the grant of all desires (t3-aq.). O Janamejaya, possessed by drunkenness, madness, exhaustion, anger, hunger, hastiness, cowardice, avarice and lust he killed that cow (t5). He himself tools the meat and made Vishwamitra's children partake of it. Hearing it Vashishtha was enraged. The revered IZishi, worked up with anger, then said to the prince (t6). ~` U wicked man, I discharge at you this javelin (of sin) ; if you had not two other javelins of sin (stuck to you) forsooth I would not have discharged it's (r7)~ You have committed threefold transgressions, namely the incurring of your father's displeasure,. the killing of your preceptor's mil ch-cow and the eating of fq -bidden meat" (t8). VAIStIAmtPAYANA said :-The incurring of his father's displeasure, the killing of his preceptor's cow and the eating

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of forbidden meat formed as it were three javelins to him and therefore he was called Trishankhu (tg). After his return Vishwamitra found his wife and children looked after by him * This passage requires a little elucidation. He had already been visited 'Y two transgressions, namely the incurring of his father's displeasure and the killing of his preceptor's cow. Now he commits another transgression, namely the eating of forbidden meat-these three transgressions are compared to three javelins.

56 HARIVAMSHA. and pleased accordingly the ascetic conferred a boon on Tri3 shanlchu (20). When that ascetic was about to confer a boon on him the prince begged of him (the boon) of going bodily to heaven (2 I). Then the fear of draught, extending over twelve years, was gone and the ascetic, having installed him on the throne, began to act as his priest (zz). The all-powerful son of Kushilca took him bodily to heaven in the presence of all the gods and the great saint Vashishtha (23). He had a wife by name Satyaratha born in the race of Kekayas. He begat on her the sinless prince Harisiichandra (2d). The Icing Harishchandra was called Traishankava.* Having celebrated a a Rajasuya sacrifice he became the Lord Paramount (z5). Harishchandra had a powerful son by name Rohita by whom, for the advancement of his kingdom, the city of Rohitapura was founded (26). Having governed his kingdom arid the subjects and been convinced of the worthlessness of the world the royal saint (Rohita) gave away that city unto the Brahmanas (27). Rohita's son was Harita, whose son was Cbanchu who had two sons, by name Vijaya and Sudeva (28). Vijaya defeated all the Kshatryas and therefore he got that name. His son was Rurulca who was virtuous-souled and studied the Vedas (2g). Ruruka's son was Vrika and of him was born Vahu. Haihaya, Talajangha and other Kshatriya clans accompanied by Shalca, Javana, Kamvoj,a, Parada Palhava and oth~;r clans discomfitted that king for he was not greatly virtuous even in golden age (3o-3t). Vahu's son was born with poison and therefore he was called Sagara. Coming to the hermitage of Aurva he was projected by Bhargava (3z;. O foremost of Kurus, having obtained a fiery weapon from Bhargava the pious king Sagara, endued with great strength, slew all the Haihayas and Talajangbas, con-. ,~quered all the world and put down the religious practices of Shaka, Palhava and Parada Kshatryas (33-34) * The son of Trishankhu. CHAPTER XIV, [ AN ACCOUNT OF SAGARA. ] JANAMEJAYA said:-Why was the powerful king Sa gara born with poison ? And why did he, worked up with anger, put down the,religious practices of Shakas and other highly powerful Kshatriya clans as laid down by their respective orders. And why was he not injured by poison ? Describe all this at length, O great ascetic (r-a), VAISHAMPAYANA said :-O king, when Vahu grew addicted to vice, Haihaya, with Talajanghas and Shakas spoliated his territories (3). Yavanas, Paradas, Kambhojas, Palhavas and Shakas-these five classes (of Mlechhas) displayed their prowess for Haihaya (q.). Deprived of his kingdom, the king Vahu retired into a forest life. Followed by his wife he gave up his life there in great ~ misery (5). His wife of the Yadu race was (at that time) encaente and she followed her husband whose other wife had administered poison unto her before (her departure) (6). When she, making a funeral phyre for her husband in that; forest, got upon it A urva, born in the family of Bhrigu, out of compassion, prevented her (7). In his hermitagt she gave birth

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to the highly powerful and mighty-armed king Sagara together with poison (8). Having performed all the rites consequent upon the birth of that high-souled (king) Aurva taught him the Vedas and then gave him at last the fiery weapon which even the immortals cannot withstand. Gifted with great strength he, by dint of the prowess of that weapon, in no time destroyed the fiaihayas like unto enraged Rudra slaying the beasts. That foremost of the illustrious (kings) spread his own fame in the world (g-Ir). Thereupon he made up his mind for extirpating the race 8

HARIVAMSHA. of the Shakas, Kambhojas and Palhavas (r2). When about to be slain by the high-souled heroe, they, seeking refuge with the intelligent Vasishtha, bowed unto him (LS). Seeing them arrived in proper time the highly effulgent Vasishtha promised them security and prevented Sagara (tq.). Considering his own promise and the words of his preceptor Sagara violated their religious practices and made them change their dress (p 5). Having made the Shakas shave half of their heads he dismissed them. He made the Yavanas and Kambhojas shave their entire head (z6). Paradas used to have their hairs dishevelled and Palhavas kept beards. They were prohibited from studying the Vedas, and offering oblation to fire by the high-souled (Sagara) (I7). O my child, Shakas, Yavanas, Kambhojas, ParadaS, Kolasapyas, 1Vlahishas, Darvas, Cholas and Keralas were all Kshatriyas. O king, at the words of Vasishtha their religious practices were put. down by the high-souled Sagara (t8-a9). Having conquered the entire earth consisting of (the provinces of) Khasa, Tukhara, China, Madra, Kishkindhaka, Kountala, Banga, Shalwa, Konkashaka and others, that king, who had put down other religious forms, entered upon the performance of Bajapeya sacrifice and let loose a horse (2o-zt). The horse, while it was roaming near the bank of the southeastern ocean, was pilfered and made to enter into the earth (22). Them the king had that portion of the country dug by his sons. When that mighty ocean was thus dug up they arrived at a place where the prime deity, the Patriarch Hari, the best of male beings, in the shape of Kapila, was sleeping (2-2q.). O great king, when he awoke all the sons (of Sagara), with the exception of four, were all consumed by the fire coming out of his eyes (25). O king, they were Varhaketu, Suketu, Dharmaratha and the heroic Panchajana-they perpetuated the race of Sagara (86). The Omniscient Hari Narayana conferred on him many boons viz.-unending family, the eternal glory of the lkshNiaku. family,. the kFARfVAMSt=fA, ibiith of the ocean as his son, eternal habitation in heaven, and the ascension into the eternal region of those of his ions who had been consumed by the fiery looks of Kapila 627-2.8). Thereupon the ocean worshipped that king with Arghya, and for this it obtained the appellation of Sagara (2g). He obtained from the ocean that horse destined for the -/~swamedha sacrifice (30). The highly illustrious king per(r)rmed a hundred horse sacrifices and we have heard that zee had sixty thousand sons (3r). CHAPTER XV. THE SAME STORY CONTINUED. ANAME,IAYA said:-By what observance, O twice-born rune, the sixty thousand heroic and poworful sons of Sagara attain to greatness ? (i) VAISHAMPAYALVA said :-Sagara had two wives whose :joss had been consumed by ascetic observances. The oldest ,if them, the daughter of the king of Vjdarbha, was cele',)rated by the name Kestini (2). His youngest wife was the ;,ions daughter of Arishthanemi, who was unequalled on earth n beauty (,5). Bear, O king, what boons Aurva conferred upon them. He wanted one of them to take sixty thousand sons and the other to pray for one son (only) after her heart who will perpetuate the race. Of them she, who was avaricious, prayed for many mighty sons (q.-6). The other prayed for only one son, who will keep up the prestige of _lre family. The ascetic conferred on hex the same boon. ~hara begat on Keshirai a son named Asmanjat (6). That

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60 HARIVAMSHA. highly powerful king also passed by the name of Panchajana. The other, as the rumour is, gave birth to a long gourd consisting of seeds (7). Therein lay like corns sixty thousand embryos. They grew up duly in proper time (8). The father threw those embryos into vessels full of clarified butter and appointed equal number of nurses to look after them (g). When ten months were complete thence came out with ease and in proper time those sons of Sagara enhancing his delight (ro). In this way, O king, there originated from bottle gourd the sixty thousand sons of Sagara (ii). When they were consumed by Narayana's energy one of them only survived namely, Panchajana who became the king (t2). Panchajana's son was the energetic Angsuman. His son Dilipa also passed by the name of Khattanga (t3). Coming down to this earth from heaven and taking birth there he, within a moment, ransacked the three worlds by virtue of his intelligence and truthfulness, O sinless one (iq.). Dilipa's son was the great king Bhagiratha who, powerful as he was, brought down the best of rivers Ganga (t5). That noble and illustrious king, equal to Sakra in prowess, brought her to the ocean and then considered her as his daughter. Therefore by the Rishis who keep account of famelies she has been styled Bhagirathi (t6). Bhagiratha's son was the celebrated king Shruta. The highly pious Nabhaga was Shruta's son (y) Nabhaga's son was Ambarisha who was the father of Sindhudwipa, whose son was the powerful Ayutajit (i8). The illustrious Rituparna was Ayutajit's son. lie was powerful, well-versed in the game of celestial dice and a friend of king Nala (ig). The king Artaparni was Rituparna's son, whose son was the king Sudasa who became the friend of Indra (20). The king Soudasa was Sudasa's son. He was celebrated by the name of Kalmashapada and was greatly attached to his friends (2t). Kalmashapada's son was known by the name of Sarvakarma whose son was the celebrated Anaranya (22). Anaranya's HARIVAMSHA, son was Niglma who had two sons, both leading kings, by name Anamitra and Raghu (23). Anamitra's son was the educated and pious Duliduho. His son was Dilipa, the grandfather of Rama (2.I). Dilipa's son was the large-armed Raghu. The highly powerful king Raghu reigned in Ayodhya (z4). Aja was born of Raghu and Aja's son was Dasharatha whose son was the virtuous-souled and illustrious Rama (26). Rama's son passed by the name of Kusha whose son was Atithi and whose son was Nishadha (z7). \Tishadhas son was Nala whose son was Nabha. Nabha's son was Pundarika whose son passed by the name of Kshemadhanwa (28). Kshemadhanwa's son was the powerful Devanika whose son was the great Ahinagu (2g). Ahinagu's good son was the king Sudhanwa, as whose son was born the king Anala (30): Anala's son was the virtuous Uktha, the son of which highsouled (king) was Vajranabha (3t). His son Shankha was celebrated for his great learning and passed by the name of Dhyushitashwa. 19 is son was the learned Pushpa, whose son was Arthasiddhi (32). His son was Sudarshana, whose son was Shighra and whose son was Maru (33). Maru practised Yoga in the island of Kala. His son was the illustrious king Vrihadvala (3q.). O foremost of Bharatas, in Purana, there are two kings celebrated by the name of Nala. Of them one was the son of Veerasena and the other was a descendant of Ikshwaku (35). I havF thus described (to you) in order of precedence the leading members of the Ikshwaku race. These kings, of immeasurable energy, belonged to the solar dynasty (36). By reading the account of creation by the Illustrious Sradhadeva Aditya who confers nourishment upon creatures a man gets offspring, attains to the same status with the sun, is freed from sins and haughtiness and obtains longivity (37,3g)~

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I-IARI VAMSHA. CHAPTER XVI. '-THE ORIGIN OF PITRIS AND FRUITS OF SRADDHAS.] JANAMEJAYA said:-How did the illustrious Aditya become the (presiding) deity of Sraddhas? What is the most excellent mode of performing them ? I wish to hear all this, O Vipra. (i). What is the origin of the Pitris and who are they ? We have heard from the conversation of the Brahmanas that the Pitris (ancestral manes), stationed in heaven, are even the gods of the gods. This is said by those wells read in the Vedas. I therefore wish to know this (2-3). I wish to hear of the most excellent creation of Pitris, their various orders, their great strength, how are they propitiated by the Sraddhas performed by us, and how they, delighted, shower benedictions on us (4-5). vAISHAMPAYAiVA said :-I will now describe to you the most excellent creation of the Pitris ; how they are propititiated by Sraddhas performed by us and low they, being pleased, pour blessings on us. 1\Zarkandeya described this when he was accosted by &lishma. The question, that you have asked me, was put to Bhishma by the pious king (Yudhisthira) w)(~-~n the former was lying on the bed of arrows (5-9). YUDHISHTHIRA said:-O you conversant with virtue, how people, seeking nourishment, get it ? P,y doing Nzhat do they not grieve ? I wish to hear this (g). BHISHMA said :-O Yudhishthira, he, who propitiates the departed manes by the performance of Sraddhas that secure all desired for objects, who always performs them with a concentrated mind, attains to delight both in this world and in the next. The Pitris confer virtue on him who seeks it, children on him who wants them and nourishment era him who desires for it (IO--II). 63 YUDH1STIilRA said :--The departed manes of some persons live in heaven, and those of others live in hell. The fruits of Karma, it is said, eternally exist with people. Persons, in expectation of fruits, perform Sraddhas for their, father, grand-father, and great-grandfather. How those offerings reach the ancestral manes (z2-t4) ? How can they, while living in hell, grant them the fruits (thereof)? Who are those ancestral manes? Who else are others? To whom do we o;fer our offerings (t5)? We have heard that even the gods, in the celestial region, dedicate offerings to the ancestral manes. I wish to hear all this at length O you of great effulgence (t6). You are endued with immeasurable intelligence, do you describe to me, how by making Gifts to the ancestral manes we are released (from worldly trammels) (Il), BHISMA said: -O slayer of foes, I shall describe to you what I lave heard on this subject from my deceased fatherwho are those ancestral manes and who are others to whom eve dedicate our offerings (z8). When on the occasion of my bother's Sraddha I was about to offer him Panda* my father, rending assunder the earth, begged it of me with his hand His arm was adorned with bracelet and other ornaments-his fingers and palm were as red as I had seen them before (20). Thinking that no such practice is seen in Kalpat f offered the Pa'yeda at the Kusa grass,( .vithout any consideration (2i). O sinless one, then my father delightedly said to me in sweet accents :-(C O foremost of Bharatas, I have been blessed with a son like you, both in this world and the next---a good son, pious and learned as you are (22-23). `you are also of firm vows, O sinless one ; with a view to lay An oblation to deceased ancestors as a ball or lump of meat or rice mixed

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up with milk curds, flowers etc and offered to the manes at the several Sa-addhas by the nearest surviving relations. t One of t 'tes. It is called KaLpa Sutra. he six Pedangas and comprehending the description of religious

64 HARIVAMSI-IA. down the religious practies of people, I issued this command (z4). As a man, observing the religious practices, is entitled to a fourth part of the virtue thereof, so a stupid person, transgressing them, is visited by one fourth of the sin (consiquent thereon) (25). The subjects follow the example set by the Icing in religious practices (26). O foremost of Bharatas, you have observed the practices laid down in the eternal Vedas and incomparah>le is my satisfaction therefore (27). Greatly pleased with you I will confer upon you a most excellent boon-do you pray for it which it is hard to get in the three worlds (28). As long as you will wish to live Death will not be able to extend his influence on you. When you will permit him he will overpower you then only (2g). U foremost of $haratas, if there is any other boon which you wish to pray for, tell me and I shall grant it (3o)." On (my father) saying this, I, saluting him with folded hands, said "O most exalted person, with your being propitiated I have achieved all my objects (3t). O you of great effulgence, if I am again entitled to a favour, I wish to put a question which I desire you to answer yourself (3z)." My virtuous-souled father then said to me "O Bhishma, tell me whatever you like. O Bharata, I will remove your doubt about what you will ask me" (35). Filled with curiosity I asked my father who had repaired to the region of the performers of gooSi3eeds and who then disappeared from that place (3:1). BHISHMA said :-"I have heard that the ancestral manes are the gods of the gods. Are they the gods or they are others to whom we offer our adoration (35) ? How the Pz'zrdas offered at Sraddhas propitiate the Pitris who have gone to the other world? What are the fruits of a Sraddha (36) ? To whom the people, accompanied by the gods, Danavas, Yakshas, Rakshasas, Gandharvas, Kinnaras and huge serpents, dedicate their offerings (37) ? O you conversant with virtue, I consider you as omniscient-I have grave doubts in HaRIVaMSHA. this and great is my curiosity-do you explain it to me." Hearing these words of Bhistrma his father said (38), St-IaNrANU said :-Hear, O sinless descendant of Bharata, ] will describe in brief the origin of the Pitris and the fruits of Sraddlas. Do you hear with a concentrated mind the object of performing Sraddhas for the Pitris. The sons of the Prime Deity are known in heaven as I'itris (3g-nYo). The gods, Asuras, men, ya(eshas, Rakshasas, Gandharvas, Kinnaras and huge serpents, dedicate offerings to them (4I). Propitiated by Sradclhas they please the world with the gods and the Gandharvas-such is the command of Brahma (42). Therefore, `O great one, worship them with excellent Sraddlas. They grant all desired-For objects and they will encompass your well-being (q.3). Wiren you will worship them by reciting their names and families, we also, O Bharata, will be welcomed by them in heaven (q.T). Marlcandeya wily explain to you the remaining portion. O descendant of Bharata, this ascetic, devoted to his father and laving a knowledge of atman, .is present to-day at tire Sraddha for extending his favour unto me. Ask him, O great one, about this." Saying this he disappeared (q5-46).. CHAPTER XVII: THE_ SAME STORY CONTINUED.

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HISHn2A said :-Thereupon at the words /of my fizlher) put to Markandeya with attention tire same question which tlacl Put to my father before (W 'fl,e ,reat and virtu cup

fIARIVA:V15HA. ascetic Markandeya too said to me :-`' O sinless 73his1Wat hear with attention, T will describe everything" (a). MARKANDEYA said '-I have attained longivity by my father's favour. For my devotion to my father, I attained great fame in the world in the days of yore (3). At the termination of the cycle extending over many thousand years, I carried on hard penances on the mount Sumeru (q.). Thereupon one day I espied a huge car coming from the north of the mountain and lighting the heaven with its lustre (5). Therein, a vehicle in the midst of fire, I saw a person measuring a thumb effulgent like fare or the Sun: Saluting that lord with my head touching the ground I worshipped him, lying in the vehicle, with arglaya and water for washing feet. I asked that unthought-of (person). " How can I know thee) O lord (6-fi) ? Methinks thou past origia nated from ascetic energy endued with the qualities of Narayana. Thou art the god of gods" (g). O Sinless one, that virtuous-souled one as if surprisingly said to me e-" You have not practised well hard penances, so you cannot recognize me (to)." Within a moment he assumed another most excellent form, the like of which I had not seen before (t r). Saaatkumar said :-"Know me as the first mind-begot ten son of the all-powerful Brahma. From ascetic energy I have been born with tire essential characteristics of 1Varayana (12). I am that Sanatkumar who had been celebrated in the Vedas in tire days of yore. O Bhargava, may good betide you and what desire of yours shall T fulfill (y) ? The other seven irrepressible sons of Brahma are my younger brothers. Their families have been established (on this earth (yl. They are Kretu, Vasishtha, Pulaha, Pulastya, Atri, Angira, and tire learned Marichithe gods and Gars dharvas worship them also. Those ascetics, worshipped of the gods and Danavas, are upholding the three worlds (f 5), I am leading the life of a Yatz-rt.* Having controlled my '" A sage whose passions are completely under subjection. P-IARIVAMSFIA. ownself and my passions I was born, O great Muni, and I 6' am still living so. Know me as an unmarried person. And therefore I have obtained the appellation of Sanatkumar (r6-I7). Out of devotion to me, you have been carrying on hard penances to behold me. Therefore I have come to you, tell me what desire of yours I can fulfill" (t8). On his saying this and commanded by that all-powerful deity who was pleased with me, I replied to that eteinal god, O descendant of Bharata (tg), O sinless one, I then accosted the ever-existent (deity) regarding the origin of the Pitris and the fruits of Sraddhas (20). O Bhishma, that foremost of gods has removed al) my doubts. After holding conversation for many years that virtuous-souled deity said to me:-"O Brahmana saint, I have been pleased (with your question), hear from me all in due order (ar). O descendant of Bhrigu, Brahma created all the god's, thinking that they would dedicate offerings to him. But leading aside they began to perform sacrifices in expectation of fruits (22). Then imprecated by Brahma, the inhabitants of heaven lost all sense and consciousness. They could not understand any thing and the entire world was bewildered (zz). Then prostrating themselves before the Grand-Father (Brahma) they again prayed to him for the behoof of the world. Thereupon he (Brahma) said to them (r) :-"You should undergo

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a penance for you. have committed a transgression.' Do ye accost your sons and you will come V true knowledge (25). (Thereupon) for the purpose , of going through a penance they, in great misery, asked their sons, who, selfcontrolled as they were, communicated to them (the truth) (26), "persons conversant with religious practices lay down penances for sins committed by word's, deeds and thoughts and they daily perform them (2y)." Then informed of the true import of rrayascha'tta (penance) the gods regained "` For the negligence of not worshipping the true object of adoration.

fIARIVAMSHA. their consciousness and were accosted by the sons, saying "Go ye sons" (z8). Thus cursed and reviled the gods, at tire words of sons, approached the grand-father (Brahma) to have their doubts` removed (29). The Deity (Brahma) then said to them :-"Ye are all Bralrmavadins.-1 So what they have said will come to pass and it will not be Otherwise (3o). O gods, ye have given them the body and they have given ye the knowledge and are undoubtedly your fathers (~x), Ye are gods and they are tire Pitris and undoubtedly you are their fathers and they are yours" (3z). Thereupon the dwellers of heaven returned and said to the sons :-`Our doubts have been snapped by Brahma and so we shall he loving towards each other (33). Since ye,~ being conversant with religious merit, have conferred upon' us knowledge, you are our fathers. Tell us what do you seek and what boons may we confer upon you (34), What you have said will forsooth prove true and not be otherwise: Since you have addressed us as sons undoubtedly you will be our fathers (35). The Rakshasas, Danavas and 1Vagas will be entitled to tire fruits of an action which a man will perform without propitiating the Pitris with the performance of Sraddhas$ (36). Being propitiated by Sraddhas the Pitris will propitiate the eternal Moon. And being propitiated by you, they will continue flourishing every day (37), Bei:ng,propitiated by Sraddha the Moon will afford delight to all the worlds consisting of oceans, mountains, forests and ail creatures both mobile and immobile (38). The Pitris will always confer nourishment and progeny upon those s` The doubt, referred to, is why they were addressed by their sons, as sons. t Brahanavadins means conversant with the knowledge of Brahmana. The sentence is elliptical, the full impart is : ye are all conversant with the knowledge of Brahmana but not gifted with Yoga powers. t It is for this reason the usual practice amongst the Hindus is that they perform the Sraddiaa of their ancestral manes bclore the commencement of any ceremony, HART VAMSHA. E9 men, who desirous of nourishment, o=ill perform Sraddhas (39)~ Being propitiated with oblations afforded at Sraddhas, the Pitris with tire Omnipresent Grand-Father will advance the prosperity o those who will offer three Pandas uttering their names and GotYas at the time of Sraddha (qo). This order teas formerly announed by Para meshthi Brahma. Let his words prove true to-day,' O gods, and we are now'respectively fathers and sons. SANeTKUMAR said :-Those Pitris are the gods and the gods are the gods, and they are respectively each other's fathers (q.z). CHAPTER XVIII. [ AN ACCOUNT OF PITRIS. Rl.ARKANDEYA said :--Hear from me everything from the very beginning, O son of Ganaa, of my doubts which t again referred to that reverend eternal deity Sanatkumar the foremost of immortals after (raving been addressed by drat effulgent god of gods (I-z). What is tire number of

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those ancestral manes and in what regiorfa.re they stationed ?And where do live tire leading gods who derive noursishment from Soma (juice) ? (3) SANATKUMAR said :-O foremost of those who perform ,sacrifices, it is laid down in Scriptures, that there are seven. ancestral manes who all live in heaven. Of them four are with forms and three without them (). O you having asceticism for your wealth, hear, I will describe at length their region, creation, prowess and greatness (5). Of -them t"L =e most excellent three assumed the form of .Dliarma

70 HARIVAMSHA. (virtue). Hear, 1 shall describe their names and regions The regions, where the effulgent and formless ancestral manes, the sons of Prajapati live, are (designated as)~ eternal (7). O foremost of the twice-born, the region of Viraja is known by the name of Vairaja. The celestials adore them with ceremonies laid down in Scriptures (8). These Brahmavadins, when they deviate from the paths of Yoga come down to Sanatana (eternal) regions and after the expiration of a thousand yugas they take their birth (9). Then obtaining again the recollection of the most excellent Sankhya Yoga and securing the consummate development of their powers they again attain to that Yoga state which it is so hard to acquire (to). O my child, they are the Pitris who enhance the ascetic powers of the Yogins and they, by their Yoga, propitiated Soma in the days of yore (ii).. Therefore Sraddhas should be performed particularly for the Yogins. This is the first creation of the high-souled drinkers of Soma (1;2). Their mind-begotten daughter Mena was the first wife of the mountain chief Himalaya. Her son was called Mainaka (r3). His son was the effulgent great mountain Krauncha. This best of mountains was white and abounded in various sorts of jewels (t4). The mountain-king begat on Mena three daughters, namely, Aparnd, Ekaparna-and the third was Ekapatala (r5`. Having carried on hard austerities, which even the Gods and D$navas cannot praC':ise with difficulty, those three daughters disturbed all the worlds consisting of mobile and immobile creatures (I6). Ekaparna used to live upon one leaf only and Ekapatala used to live upon one Patala flower only (i;), And when Aparna divorced from food began to carry on hard austerities, her mother, stricken with sorrow, consequent upon herlmotherly affection, prevented her, saying 'r U. Ma." W). Thus addressed by her mother, that fair goddess, carrying on hard penances, became celebrated in the three worlds by the name of Unza (t9). She also became cele~lARtvAmSMA. brated by the name of Yo,,tadhrirm77a.* O Bhargava, tt,;, world consisting of three maidens shall (for ever) exist All the three were endued with yoga energy and bodies perfected by hard austerities. They were all conversant with the knowledge of Brahman and had controlled their carnal desires (2a), The beautiful Uma was the eldest and foremost of them. Gifted with great yoga powers she approached the Great Deity Siva (22)e Ekaparna was given away as a wife unto the high-souled, intelligent and the great Yogin and preceptor, the black Devala (a3). Know Ekapatalx as the wife of ;Jaigishavya. Those two noble maidens approached those two preceptors of yoga (24), The celestials offer watery oblations for all those regions of Somayaaz'nsl that are called Somapada and where dwell tire sons and ancestral manes of the Patriarch Marichi (25), They all pass by the name of Agnisvatta and are gifted with immeasurable energy. They have a mind-born daughter by name Achhoda who travels underneath (26). From that (river) has sprung a lake by the name of Achhoda. She had never seen her ancestral manes before (27).

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That one of beautiful smiles (thou ) saw her bodiless ancestral manes. She was begotten of their mind and did not know her: For this misfortune that beautiful damsel was greatly asham= * This is a name of the Goddess Uma. It literally means who is naturally] intent on carrying on yoga practises. t The word in the text is Tapamaya body. I is very difficult to render the expression into English. Tapas means hard religious practises, such as, placing one's self in the midst of burning fire, exposing one's self day and night under the sun and to cold. By such practises a yogi n can acclimatise his body to the influences of climate and restrain his passions. Thus .Taamdya body means a body that is used to both heat and cold and all other climatic influences and that has mastered all the functions. $ Those who invoke the deities by offering them Soma juice-a delicious drink which is much liked by the gods according to Hindu ideas. This mind-born daughter refers to a river of t come down from that region to earth. he same name that has

FIARhVAMSFIA. ed. Beholding the ancestral mane Vasu, the illustrious son of Ayu by the name of Amavasta, who was passing through the etherial region in a car along with the Apsara Adrika, she tlrounht ofa him' (first) (28-30) On account of her this frailty, that she thouL~lat of another and not her own father, th=tt one capable of assuming forms of her will lost her Yoga power and fell down (3F). When she fell down from the celestial region she behold three cars of the size of Esarenu and espied in them her ancestral manes (32). They looked exceedingly subtle, indistinct and like fire offered into clarified butter. While she was in distress and falling down with her head downwards she exclaim<l "Save me" (33). The ancestral manes stationed on the cars said to their girl who was in the etherial region "do not fear." Then with purely words she began to propitiate the ancestral manes (g). The ancestral manes then said to that girl who was divested of all her merits on account of this transgression :--_ "O thou of pure smiles, for thy own folly, thou halt been divested of all thy merits (35). The celestials attain, in heaven, to the fruits of their actions which they perform with their bodies in this world (36). (Socnetimes)t the celes* The word in the text is Vabre which literally means to choose as a husband. It may also mean to offer benedictory offerings to a deity or person. As it is impossible for a daughter to choose one of herancestors as her husband the word evidently means here "to accept him and give him offerings as her father. The context proves that the maiden was anxious to behold her ancestral manes and so when she first saw Vasu, she took him for her father gad offered him adoration. Later she perceived that he was not her father and her real Pitris were in the three cars. This was evidently a transgression, for which, as is seen later on, she was doomed to take birth as the daughter of Vasu. f We have put in Sometimes only for preserving consistency. In the previous sloka it is mentioned that even the celestials perform actions in this world and then attain to the fruits thereof in the next. Thus the gods also are under the influence of Karma. Whereas in this sloka it is said that by mere determination they attain to the fruits of their actions. Therefore the consistency is nut preserved unless we put in the word 'Sometimes," The anther, evidently HnRIVAA9SHA. repair tials, by their (mere) determination attain to the frUirs 0ttoetiheacitiexiuntsr but mankind reap them only when they world. Therefore, O daughter, by practising bard austerities in this world thou shah reap the fruits of in the next v~-J7,\" Thus accosted by her own Pitris the maiden beoran propitiating them. Then realising the truth in their own minds, they all, out of compassion, became pleased with her

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(_38). Knowing that all this is inevitable they asked that maiden to act (in drat way) and said to her :-"Thou shalt born as the daualf,ter of the hiah_souled kind Vasu w born on earth among men. Being born as his daughter thou shah again attain to thy own regions which it is so hard lain (39-40) Thou shah dive birth to the illustrious Sol) Parashara* That great 13rahmana saint shall divide the one Veda into tour parts (4I), Two sons, the illustrious and pious Vichitravirya and Chitrangada, wit be born unto tile king Slrantanu, who was (in another W rth tire kino) Mbhisha 1-laving given birth to these sons thou shalt a; attain to thy owr_ regions. On account of thy transgress towards thy ancestral manes thou shah come by these inferior births (42-3). Thou shah be begotten as his daughter this king on his wife Adrilea. In tire eighteenth D cycle thou shalt be born as a fish" (4) Thus spoken, to by her had in view that the celestials, though under the influoce of Karma, are sometimes freed therefrom. But that is not the case with men. They cannot a the consequences of their actions under any circumstances whatever. * This refers to Veda Vyasa who compiled and arranged the four Vegas. The word Vyasa means "an arranger" Veda hyasa is th surname of a Rishi, the son of Parashara, who compiled the four Vedas. The Vedas oriyinally existed in the shape of hymns that were sung by the ancient Aryans and passed from one family to another as sacred heir-looms. For some centuries they existed in this form. It was this great Rishi who first committed them to writing and arranged them in the order in which they are now found. The four divisions are his own creatio p n. n account of this great work hg received the appellatic.n `Ireda-Lyasa.' HAMM SHA. ancestral m-ines that maiden was born in Dasha family as, Satvavati. First born as a fish she became the daughter of the king Vasu (45). The picturesque region Vaibhraja, xvhere dwell the Pitris celebrated in heaven as V>rrhishada.:, is situate in Dyuloka (46). The highly effidgent celestials, Yakshas, Gandharvas, Rakshasas, ?degas, Sarpas (serpents,, Suparnas (bird,) offer oblations for (tile attainment of those) regions (47). They are the offspring of the highbsouled Patriarch Pulastya. They were all great, highly meritorious, energetic and used to carry on ascetic observances. Their mind-born daughter xvas known as Pivari. She was herself) a great ascetic, the dz,ife of an ascetic, and the mother of an ascetic(48-49, O you foremost of the, piou,;,_at the commencement of D~idpara Yuga, the great ascetic anti Yogin Suka, tile fore mast of 13rahmanas born ire tire race of Parashara, will take birth in that Y riga. lie will b,- i6,.gotten by Vyasa on AYanz like fire divested of smoke (5o-5i). He will beget on that daughter of tire ancrstr al rnancs four sons, vtz, the highly powerful Y,,ga-teacher Krishna, Goura, Prablru and Shdmblru, and a daughter by name Kritrva, who will be the mother of Brahinadatta and the queen of king Auuha (52-58). Having begotten these vow-observing teachers of Yoga and listened to various forrrrs of religion form his own sire Vyasa, the itnu measurabl.: intelligent, hiotrs arid ascetic Rithi Suka repaired to tile r~gion fromt,wh,-re no one returns-the eternal, un, decayiu region of Bia'trman shorn of all troubles, where reside the shape-lei, f 1Lris in tire form of virtue, acrd where has originated this bretne of Vrishnis and Andhakas (54`55) Tare ancestral manes of the Patriarch Vasishtha, known as Sukatas, live eternally its, heaven and the region lighted by the

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effulgence that grants the consurnrnation of all desires. The Bralrmanas always offer them oblations (57), Their rninda born daughter is known as Go in tile region of celestials, who Nvill be given (in marriagf) to your family and be the f-IARIVnnISHA. 75 other beloved wife of Sul<a. The Sadhyas have a well-known daughter, ever enhancing their fame, by name Eltashringe (58). She lives in the regions effulgent like the rays of tire Sun. The Kshatriyas, who wish to reap the fruits of their actions, propitiate the sons of Angiras, who had formerly been rendered prosperous by Saddhyas. Their mind-born daughter is known as Yashode (59--bo). She was tile wife of Vishwanrahata, daughter-in-law of Vriddhasharma and the mother of tile high-souled royal saint Dilipa ((1), O my son, formerly in the cycle of gods, at the great horse-sacrifice of tile king DI ltlra tire great saints chanted various themes with 1ny (62). Hearing of the birth of Agui (lire-god) from some descendant of Shand'!', those men, who will behold tile truth, ful and high-souled performer of sacrifices Dillipathe celestial region (63~. The ancestral manes of tile Patriarch Karddama, Sudharvvas by name, cane into being from tile noble Brahrnana Pulalra (64). They, gifted with etherial movements, are living in tile regions where the dwellers move about of their own will. The Vaishyas who wish to reap the fruits of their actions, offer oblations unto them (65). Their mind born daughter is celebrated by the name of Viraja. O Brahman, sire will be the mother of Yayati and tire wife of Nahuslra (66). Thus I have described to you tile three orders h<.ar fro;n tile of the fourth order. The dri juice, who were be-tt S ulcers of Sonia en on wadha the daughter of Kavi, vrere tile offspring of Hiranyagar-big. TIP Sudras encompass their gratification (67). The etherial region wht:re they ~l~`'ell is culled i1-Zanasa. Their mindf>crrn daughter is Nara:sda tire foremost of streams t6>). Traversing tile southern "'ay she is purifying the creatures. She is tile wife of Purn_ Itatsa and the rnoClrer of Trasadasyu (59), The ancestral Cranes are to be adored-and when this is neglected at vari_ ous cycles the 1'atriarclr AZauu introduces the performance of ~~addha in their honour- (7Ot. O foremost of tile twice-born, of all tire ancestral manes

HARIVAb'ISHA. Yama was first born and he protected all created beings by his own virtue. Therefore he is designated in the Vedas as Sraddhadeva (7I). When after reciting the mystic formula, oblation is offered in silver or silver-plated vessels to the ancestral manes it encompasses their gratification (72). Having first propitiated Yama the son of Vivaswan and then Soma, one should offer oblation unto fire ; and in the absence of fire unto water (73). The ancestral manes are pleased wetly him who reverentially brings about their gratification, and confer upon him nourishment, innumerable offspring, wealth and all other desired-for objects. O ascetic, the worship of the ancestral manes is preferred to that of the celestials (74-75). It is ordained by scriptures that before the celestials the ancestral manes should be gratified. The latter are easily pleased, freed from anger and they confer the most excellent gratification on men (76). O descendant of Bhrigu, the gratification of ancestral manes is ever constant. Therefore do thou bow unto them. Thou art ever devoted unto thy ancestral manes and specially unto me (77). I shall do what conduces to thy well-being. Do thou witness it thyself. O sinless one, I shall confer on thee

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celestial vision together with discriminative knowledge (78). Listen attentively, O Markandeya, to the means thereof. This is not the Yoga state of the celestials but the most excellent state of the celestials Such persons of consummate ascetic powers behold me with their own eyed:" Having thus spoken to me who was present before him and conferred upon me celestial visic:r: together with discriminative knowledge, which even the celestials can with difficulty acquire, the Lord of celestials (Sanatkumar) repaired to his wished-for region like the second burning fire (80-8y). O foremost of Kurus, hear now, what I had heard, by the favour of that Go3-(things) above the comprehension of men in this ~vorld (>a). C HAPTER XIX. [ BHARADWAjA'S FAMILY. 111ARKANIEYA caid :--"() my child, in the previous YUaa,, the Brahmanas, the s(-)n,, of I3haradwaja, although carrying on yoga practices, were polluted hp their transgressions (r), (7n account of their degradation consequent upon the violation of Yoga practices they will remain in an unconscious state on the other side of the huge lake called Manasa (21r Stupified by the thought that the transgressions (they had committed) had been washed away and having failed to attain to the state of union (with Brahman) they became invested with the characteristics of time' (3). And although they had deviated from the path of Yoga, they lived for a long time in the land of celestials. They will be born in the land of Kurus as foremost of men, the sons of Kushilea (4). They will carry an religious practices by slaving creatures for the ancestral manes. And again being (thus) degraded they will come by the most inferior birth (5). On account of the favour of ancestral manes and their pristine birth they will have recollection of those inferior births (6). They will he of controlled minds and always carry on religious practices.. And again by their own Karma they will acquire tile status. of Brahmanas (7). They will then acqrr'~e tile knowledge of unification (of the human soul with the divine soul) on account of their pristine birth. And then leaving attained perfection again they will acquire the eternal region Thus you will repeatedly pay attention towards religion and acquire a most consummate mastery of Yoga (g,, It is very difficult for men of limited understanding to acquire mastery of Yoga. If they happen to acquire it, that even is destroyed * t. e. They became mortal like other crea-Wses who become .uoject to Death in tune,

III R IVA 1W,,11 A. on account of their being contaminated by vices. Thos who commit iniquities and torture their Elders (also lose their Yoga) (to). Those, mho do not bed by unfair means, who protect those seelziry refuge with them, who do not disregard the poor, who are not elated with pride on account of their riches, who are of regular habits hour as regards diet and other appetities, who energetically carry on their own worlz, who are bent upon carrying on meditation and studies, who do not seek to recover their stolen properties, who do not always seek enjoyments, who do not take meat or drink intoxicating liquors, who are not addicted to sexual pleasures, who serve the Brahmanas, who do not take pleasure in impure conversation, who are not idle, who are not lrau~j lrty and egoistic, such accomplished persons acquire Yoga, which it is so hard to acquire in this world. Persons of quiescent souls, who hive mastered anger, who are shorn of egotism acrd pride and who are observant of vows, are crowned with blessings. Such were tire Brahmauas of that period III-t6r. 'they used to remember thc-ir follies consequent upon their mistakes, ensal-e in study and meditation and walk in the path of peace (I7) There is nn other relin7ious rite, O you conversant with religion, superior to Yoga. It reins supreme over all other religious observances. Practise it therefore, O descendant of Bhrigu (i8). With tire advancement of years, one, who lives upon restricted diet, who has mastered his sense-,,and who is respectful, acquires Yoga" (y;. Having said this the reverend Sanatlaumara disappeared therefrom. Eighteen years appeared to me as one day, (2D)~ Having worshipped that lord of deities for eighteen years, by tire grace of that divine

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person, I did not suffer any pain (2r). O sinless one, I did not feel then hunger and thirst nor (the progress of) time. Afterwards I learnt about time from ny di~cihlr, (22,. [ACCOUNT OI" BR.9HIMAD.a'1'TA AND THE ST RANGE BIRD.] JYJAIzKANnFYA said :-After the disappearance of that deity and according to the words of that lord, I acquired discriminative knowledge along with celestial vision (F). Thereupon, O son of Ganga, I saw at Kurukshetra, all those Brahmanas, the descendants of Koushika of whom that lord (Sanatlzumar) spoke to file (2). Of them the seventh Brain. mina became tire king Brahruadatta. By hi, name, character and action he also became celebrated by the name Pitridatta (3;. In an excellent city by name Kampilya, the foremost of kings Anuha begat that monarch on Sulca's daughter KI'ItVI (4). BHISH.Mn said :-0 king, hear I shall decribe the family of that king as recounted by the hiahiy regenerate great IZishi IVIarkandeya (5). YuDt-IISIi'I'HIRA said :-Whose son was Annha9 the foremost of the pious ? In what age ryas hC born ? How powerful was he? Whose son was the highly illu,trious king Brahmadatta?~ How did the seventh Brahmana become a king (6=7)? (Certainly) the self- colrtrollrd, omrriputent sage Sulfa, respected by all the world, did not give away his illustrious daughter Kritvi to au effiminate Ift rsuo t8). O thou of great effnlgence, I wish to hear at length tire account of Brahmadatta ; it behoves thee to describe it (g). Do thou describe unto irle tow the Brahmanas, mentiuncd by Markdncleya, are living in the world (to). BHISHMA said :-I have heard that this king (Brahnradatta) was contemporary of my grand-father the royal saint Pratipa (I i). The noble ascetic Brahmadatta, the foremost of royal saints, was grateful unto all creatures and engaged

HARiVqMStiA. in their well-being (I2). He made (that division of the Vedas) which is called Sc'hsha' by means of his Taws and instituted an order of study. The highly illustrious teacher of Yoga, Galava,was his friend and the ascetic Kanrlarik was his minister (t3). In another birth they all help each other. As narrated by the noble and great ascetic MdrkanA deya they, in the seventh birth, were all gifted with unlimited energy (Iq). Hear, O kink I shall describe to you the antient family of the high-souled king Bralrmadatta born in the race of Puru (t6). The pious son of Vrihatkslretra was celebrated by the name of Suhotra. Suhotra's son was known by the name of Hasti (16). By him in the days of yore the most excellent city of Hastirrapur was founded. Hasti had three highly pious sons (17). Of them the eldest was Ajamida, the second Dwimida and the youngest Par amid a. Ajarnida begat oil Dirurnirri. the king Vri.fradislru whose son was the highly illustrious Vrilraddlranu (t8). His son Vrihadbharma was known as a highly pious king. His son was Satyajit whose son was Viswajit (tg). His son was tire king Serrajit who had four sons celebrated in tyre world (20). lZuchira, Swetaketu, Mahirrrnara and Vatsa, the king of Avarrti-these were his four sons (2r). Ruclrira's son was the highly illustrious Prithusena whose son was Para, from whom was born Neepa (22). Neepa had a hundred sons who all were of unlimited ener~p, mighty car-warriors, heroic and powerful. Atri these kings were known by the name of Neepa (2g). Tire illustrious descendant of those Neepas was known as Samara in the Province of Karrrpilya. He was ` This is one of the parts of Veianga-a sacred science, consideredaas subordinate to and in some sense a part of the Vedas ; six sciences come under this denomination; Siksha or the science of pronounciation and articulation; Kalpa, the detail of religious ceremonies ; Vyakaraaxa or grammar; Chlzancias, prosody ;yotish, astronomy ; and Nirukta, or the explanation of the difficult and obscure words and phrases that occur in the Vedas. HART VAMSH A. greatly fond of Dar (2q.). Samara had three sons-Para, Para and Sadashma, who were all greatly pious. Para's son was Prithu (25). Pr' thu's son was Sulcrita, who, by good

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actions, vas endued with ail accomplishments. His son was Vibhraja (26). His son was the king Anuha. He was the illustrious son-in-law of Sulca and the husband of Kritvi (2y). Anuha's son was tyre royal saint Brahmadatta. His son was the ascetic Viswaksena, the subduer of foes (28). By his own actions Vibhraja was again born (as the son of Brahma n He had another son by the name of Sxrvasena (29). His eyes, O king, were torn by a sparrow known by the name of Pujanya (worshipful) that lived in the house of $rahmadatta for a long time (30). Brahrnadatta had another highly powerful son by the name of Viswaksena (31). His son was the king Dandasena. His son was Bhattata who was formerly killed by Karna (3a). This son of Dandasena was heroic and perpetuated his race. O Yudhishthira, Bhxttata's son was evil-minded (33). O (sing, he brought about the fall of the house of Neepas. For him all the Neepas were destroyed by UnrAyudha (3q.). I have killed Ugrayudha, in battle, on account of his being elated with pride. He was proud and took delight in haughtiness and sinful ways (35) YUUtiI$IITHIttA said :-Whose son was Ugrayudha ?' And in whose family was lie born ? For what did you kill him ? Tell me all tills (36). BHI511MA said :-Ajamida's son wastbithe learned king 1'avinara. His son was Dhritiman whose son was Satyxdhriti (37), His son was the powerful Dridauemi whose son was tire king Sudharma (38). His son was the king Sarvabhouma. He was the only lord Paramount of the world and was (therefore) called Sarvabhouma (3g). 1n his family was born Malian, the descendant of Puru. Mahan's son was lmown as tire king Rukmaratha (4O). His son was the king Suparshwa, whose son was the pious Sunrati (4I). His soil ~va= the virtuous-souled and powerful Sannati. His sun was

HAF21i'AMS9iAs the valiant king Krita (4z). He was the disciple of the high-souled HiranyanabPra. By him the Sanhita o$ the SdmaVeda has been sung in twenty-four ways (43). For this .reason the western Samacr and the chanters thereof are known under the appellation of Karti. Krita's son was the heroic L'grayudPra, born in the race of Puru (44). By displaying his prowess he slew the highly energetic king of ls'anchala, Neepa by name, the grand-father of T'rishata (45). IJgrayudha's son was the highly illustrious king Kslrerrrya, whose son was Suvira and whose soar maws Nripanjaya (,1.G). II'rom Nripanjaya was born ValruratPra(r)aIl these kings ar. called Pauravas. (r) my son, Ugrayudha grew highly vicious 9.47). Having burnt down all the Neepas he brought about their extinction. Slaying all the Nec:pas and other kings lie was filled with pride (48). After the death of my father he told me (many) sinful words. (r) king, while I was lying down on earth encircled by my courtiers UgrayudPraps messenger came to me and said :-"O foremost o$ Kurus, do thou give me thy illustrious mother Gand6rakali, the jeavet o$ a female, as my wife (49-50). Forsooth shall I confer upon thee a prosperous kingdom and riches. I have acquired jewels, according to my desire, on earth (y). (r) descendant of Bharata, by merely hearing of this my effulgent and irrepressible discus or at the very sight of it the enemies fly away from the field of battle (52). If (lost thou seek thy kingdom, life and the well-being of thy faanily, obey any cosrrm wand or else thou shalt have no peace" (d3). I heard these words resembling the flames of fire from the messenger despatched by him while I was lying down oar earth on a Ku~a bed (g4). O undeterioratisrg one, ttrus informed of the desire of that vicious-minded one, I ordered my commander-in-chief to undertake a war (55). As Eli chitravirja was a boy and under my protection, I was filled with rage and made up my mind for engaging in a war (6) rrt. (0 sinless one, all dry rrrliidster6; 'r IIARIVAsUSSt-FA,

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the god-like Ritwikas, well-meaning friends and eamparr%ons well-read in scriptures, all requested me to desist and pointed out sound reasonings too (57-58). THE MINISTERS said :-"0 lord, this vicious-souled (U,,4rq= yudPra) is carrying on the work of devastation and thou, too, art impure.* So thou ShoCdldSt not undertake a war as thy first work (5g). We shaii brat resort to the expedients of conciliation, gifts and sowing dissension. And afterwards when thou shalt be pure,t thou sProuldst bow unto the gods, make the BraPsmasras perform benedictory rites and khen having saluted them and obtained their permission, thou slrouldst set out for victory (Co---6y). It has been laid down icy the elderly sages that a man, when he is in mourning, should not take up a weapon or enter into a contract (62). ;first thou sProuldst try the expedient of conciliation and gift and then try to sow dissension. Arid afterwards thou shoo_rldst slay him, manifesting thy prowess, as Indra pilled (the demon) Samvara (b3). (r) king, the words of the elderly sages should be obeyed in proper time." Hearing this I desisted from fightlng (64). 'I'hereupors those ministers, well-versed in counsels; tried all the expedients. (r) foremost of gurus, at that tinge the most excellent work began (65). Although solicited by the expedients of conciliation and others settled upon by the sages that wicked-minded one was not won over (66). Though the discus of that sinful one has set in motion, it immediately stopped on account of his longing for others' "vives (6y). I did not perceive. then that his most excellent discus had stoppoed, which, spoken ill of by the pious, had i?een rendered abortive by its own action (68). Then being .Purified and having benedictory rites performed by the 2_aPimanas, I set out from the city in a car with my bow and alcll versed in Thca art in Mourning on account of the death of thy father. L ;,exforrme~ce ~a Elry- father's ~raddLaa.

HnRIVAMSHA. arrows and engaged in a fight with my enemy (6g). Thereupon encountering tire army strengthened by weapons there took place a mad fight which lasted for three days like that between the gods and demons (70). When the battle raged to its highest pitch, that hero, consumed completely by the might of my weapons, Gave up his ghost and fell down with his face downwards (y). to the meantime, 0 my son, Prishata started for the province of KAmpilya. On the kind Neepa and Ugrayudha being slain that highly effulgent one obtained his ancestral kingdom rlhichhatra. O king, he was the father of king Drupada and an ally of mine (y2-78), Afterwards having defeated Drupada by farce in battle, Arjuna conferred the province of Kamplya together with brat of Ahichchatra on Drona (74). I-laving accepted both the Icinadom, Droaa, the foremost of victors, gave away Kampilya to Drnpada. This is known to you (75). I have thus described to you in detail the race of Frahma<iatta, the ancestor of Drupada and that of the heroc Ugrayudha (76). YiJDHISH'T'FIIRA said :-0 son of Gangd, why did the bird Pnjanya put out the eyes of tile eldest son of the Brahmadatta (77) ? She lived for a long time in his house. Why did she (then) commit such a mischief by that high-suled king, (78)? Why did Pujanya contract friendship with lrin: ? Do, thou duly satisfy all these my doubts (fig). BHISH vA said f;-0 Emperor ! O Yudlrishthira ! hear in due order what too~ place formerly in the house of Brahma. datta (80). O kink a certain female bird was the companion of Brahmadatta. Her two wings were white, head red and back and abdomen were black (8t). Brahmadatta was greaks ly attached to that female cumpauiona G best of ;en, :;hmade a acct in his house and lived there (02), She every uu-y used to go out of tile palace and roan-. dpi: large on the bank of ocean, in lakes and ponds (8g). Having ranked ever tile rivers, mountains, woods, pleasure hardens, ponds 85

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perfumed with fragrant white water-liliws and places the air whereof is impregnated with the perfume of lilies acrd lotuses and abounding in swans, Sarasas and Karandavas, she i used to come back in the night to the city of Kampilya and live in the house of the intelligent king Brahmadatta (84$6,), O kink whatever strange things she saw in her pereaenations in various parts of tile country, she used to describe them to the Icin7 in her conversation in tile night. 0 descendant of Kurn, once on a time a son, the foremost of kings, was born to Brahmadatta, celebrated by the name of Sarvasena. Pujanyl also gave birth to an cog there ($7-$91, In time that egg opened and thence came out a lump of flesh with legs, arms and face (go). O king, its face was twang coloured and had no eyes. Gradually that young one got its eyes and its wins grew a little (9t). Pujanva aced to love equally her young one and the Prince, and nraclnally became fond of them (c?z). And she every evening aced to pick rap with her beaks two ambrosial fruits for (the prince) Sarvasena and her young one (g3). Brahmadatta'e son and the young one delightedly lived upon those two fruits Iiy daily partaking of those fruits they began to grow up. When during the day ~Pujanya used to go away the nurse have play to Brahmadatta's son in the company of that young one of the bird (95-95), When Pujanva went out "r `Ire nest the Prince used to take away brat _voun- sparrow -"' Play (97). Once on a time the PriE,-e held fat tile )-t'o'ng bird by the neck for which, O Icing, it immediately iced (98). Beholding the young bird set free a little wick its ,7vouth wide open, that had been killed by the boy, tile king "w~ Greatly sorry and remonstrated with tile nurse. He was l=d with great brief for that young sparrow (97-too). Pu_ Ja"`'A t, who used to range in the forest, came at drat time `a tile palace of F3ralrmadatta with two fruits (ro>). Coming "ere she saw the child, that came out of her body, dead (>62). ~`~`r'l'~na leer dead young one she at first lost consciousness

I-SAtZItyAN25EIA. but afterwards gradually regained it. Regaining her consciousness tile poor bird began to bewail !IO3). pUJnNYA said :-" O my child, whet I used to cane hack to my nest emitting my cries you were won't to come to tile with your thousand indistinct accents (IO!. Why do you not come to me to-day with your mouth open, yellow face and black throat (105) ? I always cry embracing you with my wings. Wily do I not hear to-clay ye',:r inarticr;late sound (IO6, ? I had always this desire that some day or other I shall see my young one begging water with its mouth open and shaking its wings (107). That desire of mice is now frustrated with your death." Having thus bewailed in various ways she said to the king (Io8). " O king, you are a Kshatriya,* you know the eternal ways of religion. Then why gave you got my young one slain by tile curse (109) ? O wretch of a K,;hasriya, why did your son take away my young one and kill It? Methinks, you have not listened to Sruti of Angiras (IIO). One who seeks shelter, one who is hungry, one who is assailed by his enemies and one who lives for ever in his house should be protected by a man (III). He who neglects this duty goes without any doubt to the hell Kumbhipalca. How can the deities and the manes accept Havi and food consecrated with Swadha mantras off?red by him (112) ?" Having thus said to tile great king, (the bird), stricken with grief and pol'ressed by ten-foldf characteristics, tare off tile eyes of the boy (I13). Thereupon the eyes of the prince were put out. Having thus blinded him the bird Pujanya flew away into the sky (I1). Thereupon beholding his own son the king said to the * The word in the text is Muydhcbhisiktd. Literally it means on whose head water is sprinkled. 1 he Kshatriyas go through this ceremony at the time of installation.

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fi i.e., Those of a drunkard, a madman, of one ex4austed with faticyeP hungry, angry, hasty, of one afraid, stupified and passionate. I1Aatv. M ;Iin. 87 bird ;--"Denounce your grief, O auqpiciuus one. You !rave done well, O timid bird. (II51. Give up your sorrow and come back ; may your friendship becorire everlasting. Live i my city and enjoy. May good betide you (I6). Fur the misfortune of my son I !rave not the least anger for you. Br. my friend. May you fare well. You have done your duty (III)," pojany! said :-"I know how much love you have for your son like me. Making your son blind I do not wish to live here (1 t8). Hear I shall recount the themes narrated by the preceptor Sukra. "One should always leave at a distance a bad friend, a bad country, a bad son and a bad wife. There can be no friendship for an evil friend and attachment for a bad wife. One cannot expect Pt'ytdca from a bad son and one cannot rely on a bad king (119- 120). Who can trust a bad friend ? One cannot live in a bad country. People are always afraid of a bad king and a bad son always, brings on misery (12I). That wretch of a man, who being weak and having none to protect him, confides in a man who does him injury, does not live long (I22). Do not trust a faithless man and do not place too much confidence even on a man who is faithful. Fear, begotten by confidence, destroys all tile roots (I23). That stupid man, who serves a man and confides in a low caste, does not survive long (I2l. As earthworms are devoured by birds as soon as they are born, so men, obtaining advancement from a king, undoutedly meet with destruction soon (125). As a ceeper destroys a huge tree so even a learned man, resorting to mildness of nature and destroying his body, daily brings about; the :jestraction of his enemies (I26). An enemy, first becoming mild, delicate acrd emaciated, gradually makes tire body lean and then kills us as an earth-worm gradually erradicates a tree (127)Having made this promise in the presence of the ascetics "I shall not destroy anybody" Hari, afterwards, O king, killed ''-Vamuchi with a foam (I28). A man destroys his enemy `'lti5er with poison, fire or water whether he be asleep, drunk

IIARIVAMSHA.

p; A RIVP\1sHA, Thereupon, O descendant of Bharata, they all, havi;,c agreed to this, killed the cow and having dedicated it to f.lr= ancestral manes, took its meat yg). Having taken the me_ ii,', of the cow they all said to their p,_-ceptor :-"The cow h: _ been billed by a tier and here is her coif" (74). O.: ",~yl;, of simplicity the Brahmans tonic the calf. Having nr~pos; on their preceptor by a false story all those Brahmaoas, c._ the expiration of their lease of life, met with death (z5). C caccount of their that sinful conduct towards their precepts;; and for the destruction of the cow, they, possessed by env-: ruthlessness and anoer, were born as the sons of a hnntr--. They were all strong and liberal-minded. On account their duly worshipping the ancestral manes and killing tl-cow thev carried with them the knowledge of their pristia:: birth and actions. 'those learned seven Brahrnanas wef_~ born as hunters in the province of Dasharna (I6-t8 . Tlrr:,; were all intent upon performing their own duties, were truthful and shorn of avarice. They used to work only for tl~: '~";Il,' trine drat was necessary to keep their body arid soul -toget'mr (Ig). The rest of the time they used to spend in nteditatio:: Their names, O king, were respectively Nirvaira, Nivirta., Kslranta, iVVirmangu; Krill, Vaighrasa and >tlatrivarti. 'I'1 m '~y'.f~ i -ei-c all v(,,iy highly pious hunters (20-22). Thus hv l~,_ 4,

45

and performing the duties of a hunter they worshipped an satisfied their old parents (22). When ill tune their pare~,'~. died, they, having aside their bows and;arro;vs, reaouneec' I'I their lives in the C 'forest (2d). By those pious actions the; in tire next birth became deer carrying with them tl.c~ recollection of their pristine birth. Because they uses to strike terror and slay (the deer) they, filled wills few ' 4 i, were born in the beautiful Kalaujara mountain as deer, natt)ec_ I ~~;''!~ Unmalcha, Nit yavitrasta, Stabdhalcarna, Vilochaua, Pan("~, and Nadi (2qGha;mar -25). Recollecting their forms=r 1 birth and species they used to roam in the forest. Ther` were all of subdued minds, peaceful, unmarried and used HARIVAn1SHA. 91 perform good works and observe the same religious rites. Adopting the life of a Yogin they used to live there (26-27). Leading true life of ascetics and taking a small quantity of food they gave up their lives in a desert. O Icing, O descendant of Bharata, even now in the desert attached to the I`;alanjara mountain their footsteps are seen (z8). By th~,4e pious actions, O my son, they were divested of all evii,and they were born in a more auspicious species, nam~-1v that of Chalcraval:as (2g). Leading a life of celebacy those pious ascetics were born in the holy islan i of Shara as seven water-fowls (go). Their names were Nispriha, Ni:-mama, IisVranta, Nirdanda, Nisparigraha, Nivritti and Nivrita (y). '1'Irose pious Chalcravakas were all Brahnracharins. Abstaini;y from food and carrying on hard austerities they .died on the bank of a river (32). Those seven brothers have beconue these genders ranging at will. These are the seven iWelligent Brahmacharins carryi,rg '~tte recollection of their pristine l-sirth (3e). Because born as Brahmanas they, by false word.:, i;uposed on their preceptor, they are now born as birds moving about in the world f3q.). And because though for their selfish ends they worshipped their ancestral manes they have obti rt These gandeis raned a knowledge of their previous bi 11 M)2re respectively named Suenana, Suchivale, Sudha, Panchama, Chit;nadarshana, Sunetra and Swatantra (36). Of them the fifth came by the name of Pancltika in his seventh birth, the sixth by that of Pandarilca,and the seveuthtipy that of Brahmaiatta (37). On account of the hard austerities performed by fiiem in seven births, of the Yoga practices carried on by t' eon and of their good Karma they listened to the recit~l!ion u~ tile Vcdic hymns in their first birth in the house of their le'-Cceptor. In consequence thereof their inclination remained imr'e though they lived in the world, (38-39). All these l~rahmaclrarius lead the knowledge of Brahman ; and having t'ren engaged in meditation they lived there (40). While all `a''se birds were livittg.togetlter there,the highly prosperous,allThereupon, U descendant of Bharata, they ;tll, having agreed to this, killed the cow and having dedicated it to the an_;stral manes, took its meat ty). )'laving taken tire meat of the cow they ali sad to their r.:eceptor :-"The cow has been killed by a tier and here is- her calf" (t.f). ~)u;. of simplicity the Bralrmana tools the calf. Fl; rviug i,apose;l on their preceptor by a fake story all those Brahmarras, Oil the expiration of their lease of life, met with death (t5>. 0 a account of their that sinful conduct towards their pi ecepeor and for the destruction of the cow, they, possessed by envy, ruthlessness and anger, were born as the sons of a hunter-. They were all strong and liberal-minded. On account of their duly worshipping the ancestral manes and killing the cow they carried with them the lcno~xledge of their priain birth and actions. Those learned seven Brahrnanas were born as hunters in the province of Daslrarna (>6-t8 . 'hlrey were all intent upon performing their own duties, were truthful and shorn of avarice. They

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used to work only for th;~ time brat was :necessary to keep their body acrd soul togeth,-r (I9). The rest of the time they used to sprnd in meditation. Their names, O lung, were respectively Nirvaira, Nivirt~,~ Kalna-nta, Nirmangu, Kriti, Vaigh;asa acrd Matrivarti. Tlrev were all very highly pious bunters (20-22). Thus li vine and performing the duties of a hunter they worshipped aW satisfied their old parents (22). When in rime their pare.ots died, they, having aside their bows andIarrows, renounced their fivrs in thet'forest (23). By those pious actions they, in the next birth became deer carrying with them tire recollection of their pristine birth. BCcause they used to strike terror and slay (lire deer) they, filled with fear, were born in the beautiful Kalanjara mountain as deer, named. Unmalcha, Nrtyavitrasta, Stabdhalcaroa, Vifochana, PancliY, fihasnrsr and Nadi (2-z5). Recollecting their former birth and species they used to roam in the forest. They were all of subdued minds, peaceful, unmarried and used to HARIVAMSHA. herForm good works and observe the same religious rites. .adopting the life of a Yogin they used to live there (26-27). ,r,Nading the life of ascetics and taking a small quantity of (nod they gave up their lives in a desert. O king, O descen<lunt of Bharata, even now in the desert attached to the l~alanjara mountain their footsteps are seen (z8). By tloclions actions, O my son, they were divested of all eviisan<l they were born in a more auspicious species, nam~-1v that of Chakravalcas (2g). Lading a life of celebacy those pious ascetics here born in the holy islan 3 of Shara as seven water-fowls (30). Their names were Nispriha, Nirmama, l;shanta, Nirdanda, Nisparigralra, Nivritti and Nivrita (3t). 'f'hose pious Ciakravakas were all Brahnracbarins. Abstaini;y from food and carrying on hard austerities they .died on the bank of a river (32). Those seven brothers have become these genders ranging at will. These are the seven inrelli;rent Brahmacl:arins carryi.=g ':,lie recollection of their pristine l;irlh (33). Because born as Brahmanas they, by false words, ;:,posed on their preceptor, they are now born as birds moving about in the world 13q.). And because though for their srliish ends they worshipped their ancestral manes they have ob_ t:rined a knowledge of their previous birth (35). These ganders are respectively named Sumana, Suchivale, Sudlra, Panchama, f inirrnadarshana, Sunetra and Swatantra (36). Of them the fifth came by tire name of P'anclrika in his seventh birth, the sixth by that of Pandarilca,and the seveuth*y that of Brahma_ tlatta (37). On account of the bard austerities performed by them in seven births, of the Yoaa practices carried on by them and of their good Karma they listened to the recitation of the Vcdic hymns in their first birth in the house of their )weceptor. In consequence thereof their inclination remained pore though they lived in the world, (38-39). All these 13rahmacharins trod the knowledge of Brahman ; and having ht-eo ennaged in meditation they lived there (40)While all those birds were living.together there,the highly prosperous,all-

HARIVAp9SHA. grow this birth you will be again born as men and practise Yoga (8). Swatantra will be able to stand the sound of all animals, 93 urrderBy his counsels we have secured the favour of the ancestral manes (9). On account of our dedicating the cow to the ancestral manes after killing we have all acquired knowledge and be,n practising Ycgu (tp)," Hearing this only sloiza, containing the story of those (seven) men, recited one shall acquire most excellent Yoga (f r), HARIVr1MSttA, powerful and the effulgent king Vibhraja, the tread of HeepasD born in the race of Puru, along with the females of his house, came to that forest (4I-42). Beholding that prosperous izing the bird Swatantra was possessed by envy and wished to become so (q3). (He thought) :-"If I have done any food deed ;and practised Taws, forsooth I shall become such a (zing. I have been greatly emaciated by bard-austt-jH111219 yielding no fruits nor happiness (q.4)."

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CHAPTER XX11. [ THE COURSE OF THE BIRDS. IVIARtcANt)I;YA said:-Thereupon his comrades tiEe other two Chakravalzas said to him :-"We shall be your ministers ever doing you good" (t). Having said "so br it" his mind was engaged in Yoga. After they had entered into this contract Shuchivak said to them (z). "While dt-viating from tire path of a Yogin and possessed by desire you pray for such a boon, hear what I have got to say in ti,is matter (5). Undoubtedly you will become the (zing of Kampilya and these tNy will be you: ministers" (4). With these words the four ganders imprecated a curse on tire otlmr three. And on account of their falling off from Toga consequent upon their praying for a kingdom they did not converse with those three (5). Losing their Yoga (acquirements) and having their senses bewildered the cursed ganders prayed, to their comrades for relief (6). They were propitiated and Sumana, as the spokesman of all, communicated to them the following words of grace l7). "Undoubtedly there will be an end of your curse. Freed CHAPTER XXII1. [ THE STORY OF THE BIRDS.-Continued. 1 ~V~aRKANOEYA said:--Those seven ganders, ever praetising Yoga and ranging in the Manasa lake, namely Padmaparbha, Aravindalzslra, Iishiragarbha, Sulochana, Uruvindu, Suvindu and Hemaaarbha, used always to live upon air and Nvater and nourish their body (t-2). At that time shinning in the grace of his person and surrounded by his female companions tire king was ranging in that f?'rest like the king of celestials in the pleasure garden of Nandana (3), By their earnestness and other external marks the king perceived that `hose birds were Yogins. Then out of shame' and thinking "Pon it he returned to his own city (4). He had a highly pious son by name Anuha. He lead his eye on the minutest rietails of morality and accordingly became the Defender o ~' He thought :-,'These are birds and they are practising yoga while I being a man, am only seeking pleasure." He was thus ashamed of his ~'"` o1-1duct and came back to his city.

94 HAR1VAhISHA. Faith (5l. Sulcha conferred upon him his accomplished and worshipful daughter Kritvi lifted with all auspicious marls and endued with the quality of goodness (6). O 13hi5ma, formerly Sanatkumar mentioned that beautiful damsel to tile as Pivari, the daughter of the ancestral manes Valrirshadas (7). She was the foremost of the truthful, beyond the comprehension of persons of uncontrolled mind, was herself an ascetic, tile wife of a Yogin and the mother of a Yogin (8). I had described this to you before while riving an account of the ancestral manes. Having placed Anuha on the throne, welcomed the citizens with a delighted heart and made the Brahmanas perform the benedictory rite the king Vibhraja repaired to the Manasa lake, where the handers were ranging, for carrying Oil hard austerities (g-IO). Having renounced all desires, abstained from food and living on air only he began to practise penances on one side of that take (ii). O descendant of Bharata, his resolution was that he might be.;ome the son of one of them and thus acquire Yoga (t2). Having made this resolution he began to carry on hard austerities and shone there like the sun (I3). O foremost of Kurus, on account of its being rendered brilliant by Vibhraja that fore~.i:, where the four ascetic ganders and the other three who had deviated from the path of Yoga gave up their lives, became celebrated by the name Vaibhraj ,., (Iq.-I5). Being freed from sins those seven high-souled men (born as birds) were born in tile city of Karnpilya under the names of Brahmadatta and others (I6). Amongst them four, by knowledge, meditation and asceticism, mastered the holy Vedas and Vedangas and had (a good) memory. The other three remained in ignorance (I7). Swataut:a was born as the highly illustrious son of Anuha by the name of Brahmad:-'.~r. Accordin;; to his resolution in the previous birth as a bird he was e;.-.:ue'd with knowledge, meditation and Tapas and mastered the Vedas and Vedangas (W). Chitradarshi and Suuetra were

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HAFciV":MSHA. horn as Srotryct* Brahmanas, well read in the Vedas with all their auxiliaries, in the races Vabhravya and Vatsa (Ig). For having livid with him in the previous birth they became helpmates to Bralrmadatta. The othPr.s were horny as Panchala, Panchi!ea and Kar:darika (201. OE them Panc6ala was well versed in the lZia Veda and (accordingly) performed the duties of a preceptor. Kandarika was well read in the ether two Vedas and acted as Chhandogat and Adhvaryzt+ (2I). Anul:a's son, tile king (Brahmadatta), was conversant with the voice of all animals. He was a great friend of Panehala and Kandarika (22). Although they were addicted to vulgar pleasures they, on account of their pristine good deeds, were conversant with morality, temporal profit and desires (23). Having- installed the sinless Brahmadatta on the throne the foremost of ascetic icings, Anuha attained to the most excellent state (2q.). Brahnradatta's wife, who was the daughter of Devala, was a great female anchorite. Her name was Sunnati (25;. Thus from Devala Brahmadatta obtained his daughter the high-minded ascetic Snnnati who was of tile same temperament with him (26). O descendant of $harata, in his seventh birth Panchika was the fifth, Kandarilea the sixth and $r;rhmadatta the seventh. The remaining ganders were born as brothers in a poor Srotrya family in tile city of LCA,npilya (2y--28). Their names were Dltritiman, Snrnana, Vidvan and Tatwadarshi." Whey were well read in the Vedas and gifted with )teen observation (2g)- They were all endowed with the recollection of their pristine birth. When after having attained to tire consummation of Yoga practices and welcomed their father they were about to depart he said to them "Verily by your There are two classes of Brahmins, one of them who are the superior Called KuLzn and another next to them is called SrotYya. f A reciter or chanter of the Sanza Veda from Chhavzda= the n;c re of the ~O'laS and C-a who sins. + A Brahman verged in tile srayurveda.,

96 HAItIVAMSHA. renouncing me you will commit a mighty iniquity. How car. you (all) depart, without removing my proverty and satisfying the other duties of a son viz-the spreading of progeny, the performing of Sraddha at Gya, and attending upon , me (in my old age) (30-d2;." The twice-born ones again said to their father :-"We will make arrangements by which you will live (23). Do yon go to the sinless king Brahmadatta and recite before bierand his minister the Slolea pregnant with great import (3d). He will then, with great joy, confer upon you many village and desiredfor objects. Therefore O father, go there" (35). Having said this and worshipped their father they attained t(r) beatitude as tile result of the practices of Yoga (36). CHAPTER XXIV. BRAHMADATTA RETIRES FROM THE WORLD. IVIARKANDEYA said :-One of (those"ganders) VaibhrQjar an ascetic and anchorite, as he was, was born as the son of Brahmadatta by name Viswalesena (I). Once on a time Brahmadatta was sporting delightedly in a forest in the company of his wife like Indra in the company of Sachi (2). Thereupon the king heard tile noise made by an asst who ,va, soliciting a female-ant and displaying his disp-lea.t~,ure Hearing that tile poor female ant was expressing her disgust at tile request of her husband $rahmadatta laughed aloud (G.). Thereat his wife Saunati was stricken with sorrow and sharne. That beautiful damsel had been abstaining from food for a long time (5). When her husband attempted to please her, that one of pure smiles said `0 Icing, while you laughed at M,q R t VA Iv15fi A. 97

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me i do not lilce to live'' (h), The kin", however communi_ sated to her the "e f his laughter but she p? aced no confidence in his words but rather said in anger "This is not within the power of a man (7), What man can decipher tire sound of an ant save by the favour of tile Providence or by tire good deeds of ills pristine birth (8) ? 0 Icing, if by virtue of Ta i5as or any other Icnorvledge you have acquired the lwvt1r of und,rstandins; tile sound of animals, then by some means create confi,ience in me by which I may know if Otherwise, O Icing, I shall renounce my life. I truly" (CJ-10). Hearing those harsh Words of tile queen the highly illus~ trious Icing Bral;nadatta was greatly distressed. He then reverentially sought tam protection of the Omnipotent Nara_ yang, tire lord of all the worlds. Having controlled his senses and abstaining from food tile highly illustrious king, within six nights, saw the Omnipotent Deity N-irayana. The Lord, compassionate unto all creatures, said to him (II-._.I3)~ `0 Brahnradatta, after tile night has passed away you Will attain to well-being." Having said this tile lord disappeared therefrom (a4). Having learnt a Slolca from his sons the father, of those four high-souled Bralrmanas, considered himself blessed (r5). He then desired to go to the Ding and his A'Ii;:ister. Going there, lie however found no opportunity of do swear citing tire sloka to them (t6). Thereupon laving bathed in tile tank aWd obtained the boon from Narayana, he, delightedly ascending a golden chariot, entered tile city (I7), Kandarifca, tire foremost of tile twice-born, acted as his charioteer and Panchala held the clrowries (I8). Considering that to be a favourable moment the Brahmana recited tile slolca before tl I ministers (I9), "Having been born as seven hunters in the Province of Dasharna , they were, in their next birth, born as deer on the Kalanjara mountain,-and then they were born as Chalzravra= Ie ~lng and tire two

98 HvRIVA14ISHA. has in the island of Shara. Then they ware born as ganders in the Manasa lake. And at last .they were horn in Kurukshetra as Brahmanas well read in the Vedas. Amongst them the four; s.'.iat where born of a good family, have gone to a distant ret-:cn. You, deviating, from the path of Yoga, are sinI (2o-zF). O descendant of BharataW hearing dais the king Brahmadatta was stupified, and the reins of tt^ 1~.:-~3es grad cho.s ies slipped o respectively from the hand,, of Kandarilea and Pauc:.-~:a. Seem; this the citizens and friends were all greatly agitated (22-2e) Ivav_ ing waited for a moment with lass two ministers on the car the limn, after regaining his consciousness, returned to the palace ~a). Thereupon recollecting the tank mentioned grad rPaaining the Yoga power practised in the previous birth he honored the Brahmans with various enjoyable things and claariot,,~ (25). Then placing on the throrne laic son Viswalsseraaq the subduer of enemies, Brahmadatta retired to a forest will, iais wife (26). After the Icing had gone to the forest for pr:.etising Yoga I?evala's daughter, the good-natured Sunnatg said with great delight to the king (27l :-"0 monarch, you can understand the sound of the ants and still you are addicted to sexual desires ; therefore in great anger I wanted to work you up(28). Prom dais birth we must attain to the most excellent state. You had deviated from the practice of Yoga and accorct~ ugly 1 reminded you of it" (29). Hearing the words of his wife the king was highly pleased. And having acquired Yoga power he attained to a state which it is very difficult to obtain (30). Having purified himself by his own actions and acquired the most excellent Sankhva Yoga he attained to a

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consummate state (3i). Having instituted only Siksha and laid clown the order of the Vedas the great ascetic Parch 5lya acquired renown and the status of a Yoga pre ceptor (ga). O son of G,anja, all this happened in the days of yore before my very eyes. Meditate on this and you will HIiRtVAMSHA. 99 meet with well-being (23). Others also, who will meditate on dais most excellent account, will never be visited by inferior girths (3). O descendant of Bbarata, listening to this l,i.~hly momentous history, one has his mind always bent on pra,asing Yoga (35). He, who mill meditate on this, shall ;always enjoy peace and gradually attain to the pure state of a Yogin which it is difficult to acquire in this evorld (36). YAISHAMPAYnIVA said ;-In order to propagate the prance of Yoga the intelligent Marlcandeva thus spoke in the days of ,ore by way of describing the fruits of a Sraddha (37). 'rile Divine Soma confers nourishment on all creatures. There;ore hear from me an account of the lunar family while describing the family of Vrishnis (g8). CHAPTER XXV. (AN ACCOUNT OF THE BIRTH OF THE MOON.) AISHAMPAYANA said :--0 king, Soma's father the Divine f2ishi Atri was the mind-begotten son of Brahma when, in the days of yore, tae grew desirous oaf creating progeny (t). Atri, with ail his sons, began to do good Unto all creatures, by his words, mind and action (2). That innocent, highly tffalgent and virtuous-souled Rishi, of firm vows, formerly pratised, with his arms raised, the most excellent penance Of silence for three thousand celestial years. This we have i heard (3-4)e 0 descendant of Bharata, when that Rishi, having con_ trolled his senses, began to practise penances st;~-4d;astly his person assumed the mild lustre of the moon (5). This moon-

100 HARIVAYISHA, like lustre, of the person of that one of controlled senses, soon spread over the sky. Then from his eyes tears began to trickle down and flood the ten quarters (G). Thereupon the ten goddesses delightedly concived in ten different ways. Though they all did it unitedly they how-ver could not beep it (7). Thereupon the effulgent, all-protecting mono in the embryo fell down lighting up all the quarters (8). When tlrr quarters could not bear this conception any more the embryo, along with them, fell down on earth (g',. Belroldioa the moon thus fallen Brahma, the brand-father of all, ant on his chariot for doing good unto all people (to) That chariot was made of the Vedas; its form was virtue and it carried Brahma ; thousands of Mantra horses wore yoked to it ; this we have heard (rI). When that great soul, the. son of Atri, came down on earth, all the deities ar.d the seven mind-begotten sons of Brahma began to chant his glorie (t2). In the same way, O my child, Angira's sons and Bhrigu with his sorts began to hymn his glories with Pile and 1'ayush Mantras (t3). Having his glories thus chanted by the Rishis the effulgent moon lead his increasing lutre stationed in a circular form in the sky. It fully lighted try the three worlds (ra.). In his that most excellent char-lot tlrf, highly illustrious moon circumanrbulated,tor twenty-one times, the world bounded by the sea (t5). His lustre, tLat melted down on earth on account of the motion of his car, became plants that shone in their effulgence (I6). O king, those plants con<luee to the nourishment of the gods, ancestral manes, men, beasts, buds, reptiles and outer creatures ; the moon is thus the nourisher of the universe (I7j. 0 great one, having acquired lustre through his own deeds and the chanting of his glories by the Rislris the divine moon carried on hard austerities for one thousand Padzna years (t8). The moon was the asylum of all those silvery goddesses in the shape of water who upheld the universe. He became celebrated by his own actions,

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MAR1iJAMSffA. Thereupon, O janamejaya, Brahma, the foremostof those conversant with the Vedas, conferred upon ltijn the jsovereignty over seeds, plants, the I3rahmanas and wa:er (20). After leis installation on tire the O monarch, the 1.>rd of ray; lirlrtecl up the three worlds with his rays (2r). Dalesha had tw,=~nty_seven daughters of great vows. People knew them as stars. Pracheta's son D.,leslra conferred tlrrn, all on him (221. (laving obtained that great kingdom tlrrmoon, the lord of ancestral manes, :nude arrangements for a Rajsuy,l sacrifice in which ten million trine were given away as presents (281. The divine Atri was the Hota-* tlrereot, 73hrigu Adhvaryzz-f lliranvagarblra, Ud~ata* and Brahma himself was Brahma (2y). And the Divine Naravana, surrounded by Sanatleumar and other Prime Rishi;, became the member thereof (25). O descendant of Bharata, we have beard that the Divine Soma conferred presents on tire leading Brahmana saints and all other IZisiis of the three worlds who had assembled there (l6). 5inivali, Kuhu, Dyuti, Puslrti, Prablrz, Vasu, Dhriti, Kirti and Lakshrrri, these nine goddesses act nded upon him (27). Havinn bathed after the termination of the Magna the foremost of leinL!s, the moon, worshipped of all the gods and Rislris, began steadily to light up the ten quarters (28). O my child, having been honored by the sages and acquired prosperity which it is very difficult to obtain his mind began to deviate f'-out humility, And accordingly sullied l0~ immorality he lost all control over himself (2g). Having disregarded Vriltaspati, the son of Angiras, the moon by force carried away his illustrious wife Tara (30). And albeit solicited by the gods and Ri;his he did not return her. Vrihashati, the t1'e preceptor of the gods, was accordinal.~ 5 enraged with pnest who at a sacrifice recites the prayers of the Rig-Veda. A Brahmana versed in the rituals of the Yayur-Veda. + A reciter of the prayers &c. of the Sama Veda. The Superintending or presiding priest of the Sacrifice.

702 HARIVAMStiA. him (gt). Ushana ,Suka) began to protect his sides. The illustrious deity Rudra was formerly a disciple of k1rihaspati's father. Out of reverence for him he (Rudra) protected his rear, taking his Ajagava bow in his hands (32-33). A terrible battle, destructive of the gods and demons on account of Tara, was fought at the place val,ere the high-souled Siva discharged his mighty weapon Brahmasiras for the destruction of the demons and where their glory was (accordingly) destroyed f34-35) O descendant of Bharata, in that battle the gods, wellread in the precepts of religion who had sided Vrishaspati, and the deities Tushitas, who belonged to Soma's party who had stolen away his preceptor's wife, sought refuge with the Prime Deity the Eternal Brahma (36). Thereupon, the Grand-father himself came there, prevented Sukra and Sanleara (to fight) and gave back' Tara to Vrihaspati (3!). Beholding Tara ezaca'ente Vrihaspa.ti said to her :-"You must not give birth to this child at my house" (38). She then have birth to a son, the destroyer of robbers, effulgent like a burning fame, on a bundle of fibrous sticks (39) As soon as he was born that beautiful boy overclouded the beauty of the celestials. EifiPd with suspicion accordingly the deities enquired of Tara saying "who is he ? Tell us truly if he is Vrihaspati's son or Soma's." When slw was thus questioned by tae gods she could give no reply gut of shame RVJ-4t). Thereupon her son, the slayer of robbers, was about to imprecate a curse on her. Preventing him Brahma himself asked T3ra for the solution of the doubt (ttz). ``Tell us, O Tars, what the truth is. Whose son is It(-?" Thereupon with folded hands site said to the Lord Brahma, the conferrer

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of boons :--"(He is) Soma's." Then his father the Patriarch Soma smelt the crown of his high-soulcd son, the destroyer of robbers (43w44) The intelligent (Soma) named l,i5 son B;:dha Ht: always rises in the sky in a hostile direction (4S) IiAR1V.5MSfiA. 'toy I3udha beat a son on Vairaja's dau,1hter lla. His son was the great king Pururava (46). He b:gat on Urvashi seven high=souled sons. On accau,rt of his arrogance the r.,qooe was attacked "~it~, cosuption (4totil)is(ld'is(ase ~)- 0orblu account of his thus being subject his orbit suffered decrease. He then sot, ?-ht refuge with his father Atri (48). Tt,e great ascetic Atri released him from his sins. And accodingly freed from consumption he again shone in his effulgence (49). O monarch, I have thus described to you, the account of the birth of the Moon enhancing glory. I shall now describe his family (50). On hearing of the story of the birth of the Moon ever giving blessedness, freedom from diseases,long life and progeny one is freed from all his sins (fit). CHAPTER XX5r1, (AN ACCOUNT OF PURURAVA.) VA IStiA1iPAYANA said:-0 p great king, Budh:,s east ururava was learned, energetic, and charitably disposed, lie performed many sacrifices and gave a*ay many presents (t) He was conversant with the knowledge of Brahman arid powerful and the enemies could not defeat him in battle. That king kept up perpetual fire in his house and celebrated many sacrifices (2). He was truthful, pious arid highly handsome. He (tad an entire control .over his sexual appetites. At that tune there was none in the three worlds equal to him in glory ( j). Having cast off her pride the illustrious Urvashi selectedy as her lord, that

104 tfnRIVAi\RStfA: forgiving and pious icing conversant t'rith the lcnawledgc of Brahman (). O descendant of Bharata, the ping Pururava lived with Urvashi at the charming Chaitraratlm garden for ten years, on the banks of the river IVIandakini foe five nears, in the city of Alaka for five years, in tile forest of Vadari for six, in the best of gardens Nandana for seer-n, in the province of Uttara linen where the trees bear fruits v;-Itenever desired fur eight, at the foot of the mount Gandhamadana for ten and on the summit of the North Sunleru for eight years (5-7). In these most beautiful gardens resorted to by the gods the icing Pururava sported most delightedly with Urvaslti (8). That king ruled over the sacred province of Prayaga, so highly spolcrn of Iry the great Rishis (9). His seven sons were, all high-souled and like the sons of the gods born in the celestial region. They were named Ayu, Dltiman, Amavasu, the pious-souled Vishvayuy Shrutayu, I)ridayu, Valayu and Shatayu. They were all given birth to by UCVIY5hr (10-I I), JeNAM>;]nYA said :-0 you, well-read in various Srutia, why did Urvashi, who was au Apsara, leave aside the gods and come to a human king ? Do you relate this to me (t2). VAtsenMPAYANA said -,-Having been imprecated with a curse by Brahma and au.rdiua by the time the most beautiful Urvashi came to a rnan, the s,)n of Ila (tgj> In order to free ~tlersClf front the curse Urvashi made to contract with the king saying "O king, L shall clot see' you naked and you shorted assuci:,te wuln me whenever you will find me filled wim desire (I4). Two lambs should always be Kept near my bed and you should always lmc: ore a small quantity of clarified butter daring the day (I5)o O

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king, it you satisfy this contract arid as long as you well remain true to it so long I shall live with you. This is our contract (t6)." The king satisfied all her condir HARIVAMSHA. log dons. Thus under the influence of a curse, that damsel, out of reverence towards Pururava, lived with him at the above-mentioned places for fifty-nine years. On account of Urvashi's living with a man all the Gandharvas were filled with anxiety (t7). The Gandharvas said:-"O you great ones, concert some measure, by which that best of damsels Urvastli, the ornament of the celestial region, may come back to the gods" (I)). Amongst there a Gandharva by name Viswavasu, the foremost of speakers said :-"I heard them when they entered into the contract (20). As soon as the king will violate that contract Urvashi will forsake bite. I know full well how that king will be divorced from u~rvaslli (zt). I shall therefore depart with a companion for accomplishing your work." Having said this the highly illustrious (Gandharva) repaired to the city of Pratisthana (z2). Having reached there during the night he pilfered away a lamb. That damsel, of beautiful smiles, was niece a mother to that pair of laughs (a3). Hearing of the arrival of the Gandharva and understanding that the hour of the termination of the curse lead come, that illustrious (damsel) said to the icing, "Who leas stolen away one of my sons" (2) ? Although thus accosted by leer he did not get up for he vas naked, thinking " If the goddess beholds me without any raiment on then the terms of our contract will be cancelled" (25). Thereupon the Gandharvas again stole away the other lamb. When the second was carried awlay the damsel said to the son of Ila (26). "0 king, O lord, who is stealing away my sores as if I have none to look after me ?" Thus addressed the Icing, although he had no cloth on, ran away in search of the lambs. In the meantime the Gandharvas created lightnings. When the king was going out of the place lighted up by liglltnings she,all on a sudden, saw him naked. Beholding him thus without any cloth on that Apsara, coursing at her will, went away (27-29). Beholding the pair of lambs left I HARIVAvIStiA. there the icing took them and came to his house. (Oil his return), he did not see Urvashi and greatly stricken with grief began to bewail (30). He travelled over the entire earth in search of her. Then the highly powerful king saw her bathing at a tank called Haimavati at the sacred shrine of Plalcsha in the province of Kurulcsiretra. That beautify damsel was sporting with five other Apsaras (y-g2). Beholding fret thus sport tire king, filled with mighty sorrow, began to bewail. Seeing the king at a distance Urvashi too said to her companions. "This is tire foremost of men with whom I lived for some time." Saying this she pointed out the king to them (33-34). O king, the Apsaras then ;rew anxious lest she might go back. The king then addressed her in sweet words saying :-"O cruel lady, you may show yourself cruel in words but remain my wife at heart." Urvashi then said to the son of lid, "O lord, through you I have become ePaciente. Forsootla within a year all your sons will be born. O icing live live with me for one night more" (35-37)a Hearing this the highly illustrious king was pleased and returned to his own city. After the expiration of a year Urvaslri again came to him (38). The highly illustrious king lived with her for one night. Thereupon Urvaslri said to the son of lea :-"The Gandharvas will confer a boon on you (3p). O icing, beg of them a boon and tell them that you want equal beauty rvicli the high-souled Gandlrarvas'Y (4o). 'then the lciA; prayed far a boon from the Gandharvas and they too said "so be it." Thereupon filling a bag with fire tire Garrd.harvas said to him (y) :-"O Icing, having celebrated a Yajna with dais fire you will attain to our _" Thercu on taking the princes with him the king left for his city (q.2). Having thrown away that fire into the forest tire king, with his sons, event to his own city. He did not see there the TYP.CCL fire'` bia only saw a fib- tree (q31. * The three sacred fires collectively or the southern; household and sacrificial fires.

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region. LI' HARIVARSSFiA: 107 r~,,l,lcliog that irk tree of Sami species Ile ryas stricken mith surprise, He then communicated to the Gandharvas the destruction of fire (qq.). Hearing the whole story they ordered for a piece of wood to enkindle it. Then taking a niece of wood from the fig tree, churning the fire duly and worshipping the gods with various Yajnas therewith, he attained the region of tire Gandharvas (45-46). Having obtained the boon from the Gandharvas he placed Treta fire. 'he fire was at first one. The son of Ila divided it iota three y7), So powerful was that foremost of men the royal son of lid. The greatly illustrious king Pururava reigned in the pity of Pratishthaua situate on tire northern bank of the Ganges in tire Province of Prayaga, so highly spoken of by r>>re Rishis (48---dg). EHAPTER XXVII. (AN ACCOUNT OF ILA'S FAMILY.) AtSHAA-IPAYANA said :---Ila's son had seven high-souled sons, resembling the sons of the ce6stials born in the celestial region (i). They were Ayu, Dhiman, Amavasu, tLe high-souled Vishwayu, Srut'tyu, Dridayu, Valayu, and Shatavu. They were all Urvashi's sons. Amavasu's sons rvere'Bhima and Nagnajit (2). Bhima's son was the icing ICanchanapra6ha, Kanclrana's sort was the highly powerful and learned Suhotra who begat on Keshini a son by name janhu who celebrated the great sacrifice Sarvamec)ha (3---4~. (sanaa solicited him to bPCOme her husband but on account 1~E his refusal she flooded the Yajna ground (5). O foremost of

log IIARIVAMSHA. the Bltarata race, beholding the ground thus flooded by Gang-a Suhotra's son Janhu became enraged and said to her (6), "I shall exhaust your water by drinking it up and you will thus meet with pemishment for your arrogance (7)." The royal saint having drunk up Ganga the great Rishis designated her as his daughter by name janhavi (8). Janhu espoused Yuvanashwa's daughter Kaveri. On account of Yuvanashwa's curse Ganga made, with one half of her person, that foremost of river, Janhu's wife the blameless Kaveri (9). Janhu begat on Kaveri a beloved and pious son by name Susaha whose son was Ajaka (ro). Ajaka's son the king Valalcashwa was greatly fond of hunting. HIS son was Kusha (t l). He had four ~-,:)ns effulgent like the gods. They were Kushika, Kushanabha, Kushashwa and Murtiman (12). The king Kushika grew up with Panhavas* ranging in the forest. He carried on hard penances for obtaining a son like Indra. Out of fear, accordingly the king of gods was born as a son to him (13)After he had carried on penances for one thousand years Sakra saw that royal saint of hard austerities. Seeing him the thousand-eyed Purandara thought him capable of creating progeny and accordingly entered into his energy. When the king of celestials was thus begotten by Kushika as his son he became the king G$dhi who was born of Purukutsa's daughter who was the wife of Kushika (t4.--16). Gadhi's daughter w(_s the noble and amiable Satyavati. Ile gave her away to Bhrigu's son Richika (t7). Bllrigu's son was pleased with her and therefore made Charu for his own and Gadhi's sons (t8). Then calling his own wife 13hrigu's son Richika said to her "you and your mother should eat this Charu (19). (Your mother) will give birth to an effulgent son the foremost of Kshatryas. No other Kshatriya in this * The name of one of the degraded Kshatrya races sentenced by Sagara to wear beards, perhaps a Parthian. HARIVAMSHA.

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world will be able to vanquish him and he will destroy all the leading herpes of the military caste (20). O auspicious damsel, this Charu will make your son intelligent, a great ascetic of controlled senses and the foremost of the twiceborn (21)." Having said this to his wife Bhrigu's son Richika entered into woods for carrvina nn hard austerities without any interrnption (22). At that time starting on pilgrimage with his familv the king Gadhi arrived at Richika's hermitage for seeing, his own daughter (23). Takiiag the two cups of Charu from the Rishi, Satyavati with great care gave one to her mother (24). Bv a mere accident the mother unwittingly gave her own Charu to her daughter and ate herself the one intended for the latter (25). Thereupon Satyavati conceived the dreadful offspring whereof was destined to slay all the Kshatryas. She then shone in great effulgence (26). Seeing her and knowing every thing by meditation the foremost of the twice-born Richika said to his beautiful wife (27). "By the change of Charac you have been imposed on by your mother. You will give birth to a highly terrible and ruthless son (28). Your brother will he born as a great ascetic conversant with all the Vedas. By virtue of my Tapas I have handed over my entire knowledge of the Vedas to him (29)." Thus addressed by her husband the great Satyavati said to him "I do not wish to have such a wretch of a Brahmana as my son from yIu" and began to propitiate him. Thus accosted the ascetic again said to her (301. "O you auspicious dame, I myself did not wish for such a son. On account of the father and mother the son becomes cruel." Satyavati again replied to him (3t). "YOU can create the worlds if you like, what to speak of a son. 1'ou should therefore give me a simple-minded son capable of controlling his senses (32). O lord, O foremost of the twice-born, if you cannot undo this, may a grandson be born after my heart (33)."

HAFIVAn-TSHA. Thereupon by virtue of his%Taprzs he became propitiated ,,vith her and said "O fair one, I make no distinction between a son and algrandson. Therefore what you have said will come to pass" (3l. Satvavati then nave birth to a son by name Jamadagni always controlling his senses and intent neon carrying one hard austerities Ig5). On account of the change of Bhrrau's C'haru and the union (of the energies) of Rudra and Vishnu Jamadagni was born from the energy of the latter. And tl:e truthful and pious Satyavati now passes as the celebrated river Koushilsi (36-37). There was another powerful king of the Ikshwal a race by name Renulca. His daughter was the great Peenulca. The great ascetic Jamadagni begat on that Renulza a dreadful and highly effulgent son by name Rama, the destroyer of all the Kshatryas, a master of all sciences and specially that of archery (38-0). Thus by virtue of T alas Hichilea begat on Satyavati the highly illustrious Jamadagni -the foremost of those conversant with the Vedas (qt). His second son was Shunasepha and his youngest son was Shunapuchha. Kushika's Son Gadhi begat as his son Viswamitra endued with Tapczs and the qaulity of selE eontrol. Having obtained the status of Brahmana saints he became one of the seven Rishis (2-q.3). The virtuous souled Viswamitra also passed by the name of Viswaratha. By Bhrigu's f*:'our he took his birth from Knushika as the multiplier of his race (44). Viswamitra's sons were

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Devarat and others celebrated in the three worlds. Hear from me their names (51. He begat Kati on Devasran'R from whom Katyanas received their name. He hegat Hiranyalcsha on Shaiavati and Renuman on Renrx. Sangkriti Galava and Mudgala are also `well-known. MaditmcirPtanda and other Devalas, Aslxtal:a, Kachhapa arid Purity are all the offspring of Viswamitra. The families of the high-sorrled descendants of ICushika are all well.knehn (qE-8). Fn is, HARIVAMSHA. Vabhrus, Karajapas and other kings are the descendants of Devarat. Shalanlyanas, Vaskalas, Lohityas, Yamadutas, Karishis, Soushratas and besides Saindavayanas are all the descendants of Koushika. Devalas and Re nus are the grandsons of Renulta. Yajnawalka, Aghamarshana, Udumvara, Abhiglana, Tarakayaua and Chunchula are the graudsorrs of Salavati and sons of Hi ranyaksha. SanskrityaF Galava, I3adravarra and others are the offspring of the intelligent Viswamitra. Thus the family of Koushika is well-known to all. They are married according to grades. The connection, between the Tirahmanas and Kshatryas amongst the family of Puru and the Brahmana saint Vasishtha and of Koushikas, is well known for ever (g-53), Of the sons of Viswamitna Sunasepha was the eldest. The foremost of saints Bhargava became also a Koushilca (54). Viswamitra's son Sunasepha was destined to be killed at the sacrifice of Haridashwa (55). The gods again returned Sunasepha unto Vistvamitra and for this lie passed by the name of Devarata. Dnvarata and six others were the sons of Viswamitra, who begat on Drishadvati another son by name Ashtalca. Aslrtalca's son ryas Louhi. Thus I have described the family of Janhu and I shall now describe the progeny of Ayu (56-r8). CIiAPTER XXVIII, (AN ACCOUNT Oh RAJI AND HIS SCIN5). AISHAMPAY.yn1A said :-O king, Ayu had five eons Who ""ere all heroic and mighty car-warriors. They were he"ttery on Ssvarbhanu's daughter (r). Of them Nafmsna t;Eis

112 HARIVAMSEIA. born first and next to him Vriddhaslrarma. Afterwards Rambha, Raji and Anena were born; they were all well-known in the three worlds (2). Raj i begat five hundred sons who were known on earth by the name of Rajeyas. Those Kshatriyas made even Indra terrified (3). When the terrible battle, between the gods and demons, came to pass they went to the Grandfather and said "O lord of all the gods, say who, amongst us will he crowned with victory. We wish to bear it from you `4-5)." BRAHMA said :-Forsoottr they will conquer the three worlds on whose behalf the king Rail will take up arms in battle (6). Wherever Raji is, there is forbearance; and whereever forbearance reigns there is prosperity. And wherever forbearance and prosperity are there exist morality and victory (,7)." O foremost of Bharatas, pleased with what they heard from the Grandfather, the gods and demons, with a view to gain victory, went to Raji for making him their commander (8). Raji was the grandson of Swarbh;a~nu and was begotten on his daughter Prabha. That highly powerful king multiplied the race of Soma (g). The gods and demons, all with delighted minds, saic3;to Raji:-"Do you, for accomplishing own victory, take up a most excellent bow and arrows (IO). Them identifying his own intere.;t with that of theirs and displaying his own glory the king Raji said to the gods znd demons (r I). "0 Indra and gods, I shall then only engage in fight if I can attain to the dignity of Indra after vanquishing the demons in battle (I2)." The gods were at first delighted and said, "0 king, whatever you wish it will be; your desire shall be fulfilled (i3)." Hearing the words of the gods the king Raji said to the leading Asuras what he had spoken to the gods (r4). Thinking it conducive to their own interest the haughty Danavas, with great

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indignation, replied to that king (I5)' "Pralhada is our lord for whom we seek victory. O fore' most of kings, fulfill the contract that you have made with HARIVAMSHA. tre gods for obtaining the kingdom (E6)." Having said `so be it' he was appointed by the god, (their commander). Then entering upon the contract that he would become Indra the king slew all the Danavas whom the wielder of thunderl~olt could not kill (E7). Having brought about the destruction of all the Danavas the highly beautiful, powerful and self-controlled king Raji regained the lost prosperity of ~ci3e gods (E8). Then Sataicratu,~` with all the gods, said to Raji "I am Rail's son." He again addressed him saying :--"Forsooth you have become the lord of all creatures, 0 sire. I, Indra, have become your son and P shall gain renown by this action" (Ig-2o). Hearing the words o Sataliratu and having been imposed on by his Maya the king Raji delightedly said to the lcina of gods "LPt it be so" (2E). After the ascension to heaven of that god-like king loin sons tools away from the lord of gods his celestial kingdom following the practice that ancestral properties should be equally distributed amongst all the sots (22). Raji's dive hundred sons simultaneously attacked Trivisthapa and the celestial kingdom of Indra (23). After the lapse of many years the kin'- of gods, being deprived of his kingdom and share in the sacrificial offerings, grew very feeble. He then said to Vrihaspati "O Brahmarshi, do thou arrange for me clarified butter of the weight of a (rrjube fruit so that I may live on its strength (2d.-25). lord, having scratched away my kingdom~from me the sons of the king Raj[ have made me emaciated, absent-minded, shorn of seat and energy, weak and stupid" (26). VRtHASPA'TE said :-0 sinless one, if you had said this to me before I would not have been required to do an unfair work for your well-being (27). I shall however, O king of gods, ~Uiely strive to do you good and you will soon regain your 1{tngdom and due share of the sr:~-ificial offerings (28). O my child, I will make arrangements for this and let not your * Lit. performer of hundred sacrifices, a name of Indra. I5

fi1ARIVAMSHA. mind be possessed by stupefaction." He then did some. thing for increasing the energy of the king of gods (zg). The foremost of the twice-born then brought about the derangement of their (kaji's sons') understanding. For this purpose he wrote a treatise on atheism, the best of all works on Tarka, dealing with attacks against religion and muck liked by the impious. Those, who regard religion as the supreme (end of life), do not line this system (3o-.3r). Listening to the contents of that treatise written by Vrihaspati the ignorant sons of Raji began expressing their disgust at the previous works on Dharmasastra (32). They began respecting highly that atheistical system of their preceptor. By this irreligious act those sinners met with destruction (33). Having gained, by the favour of Vrishapati, the kingdom of the three worlds which it is so hard to acquire the king of gods was highly pleased (34). The sons (of the king Raji) Grew foolish, maddened with anger and irreligious. They began to hate the Brahmanas and were shorn of energy and prowess. Thereupon slaying those sons of Raji possessed by anger and lust the king of the celestials regained his prosperity and kingdom (35-36). He, who listens to or meditates on the account of the loss of kingdom by the king of gods and of the restitution of his prestige, is never visited by any oppression (37). CHAPTER XXIX. (AN ACCOUNT OF KASHI KINGS) Y AtSHAMPAYANA said :-Rambha had no issue. I shall describe the progeny of ,<lnena. His son was the highly illug HAIiIVAMSHA.

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trious king Pzatilcshatra (t). His son passed bI the name of Srinjaya whose son was Jaya and his son was Vijaya (2). His son was Kriti whose son was liaryastvan. Ills son was the powerful king Sahadeva. Sahadeva's son was the virtuous-souled Nadine whose son was Jagatsena whose son was Satlcriti. Satlcriti's son was the pious-souled and highly illustrious Kshatravriddha ever satisfying the duties of a Kshatrya. I leave thus described the progeny of Anena. Hear now of the descendants of Kshatravriddlca (3-5) K;ftatravriddha's son was the highly illustrious Sanahotra. He had three highly pious sons whose names were Kasha, Shale and Gritsamada. Gritsamada's son was Shunalca, whose offspring, the Saunalcas, were Brahmanas, Kshatriyas, Vaisyas and Sudras. Shale's son was Arshnisena whose son was Sutapa. O Icing, Kasha's sans were Kashya and Dirghatapa. The letter's son was the learned Dhanwantari. At the termination of the rigid penances of the intelligent old king Dirghatapa Dhanvvantari arose from the ocean and tools his birth for the second time in this world (6-l0). JAANMEJAYA said :-a0 lord, why was Dhauwantari born in the land of men i' I wish to know this duly and truly from you. Describe it therefore (I I). VAISHAMPr1YANA said :-O foremost of Bharatas, hear of the birth of Dhanwantari. When ambrosia was being clmrned out in the days of yore Dhanwantari arose from the ocean. Enveloped completely with personal grace he came out of the vessel of ambrosia. Meditating onVishnu who grants success in business he stood up as soon as lee saw Him (t L-13). Vishnu said to him "As you have come out of water you will be known by the name of Avia." And so he passed by the name of Avja (r). Avja then replied:-"O lord 1 am your son. Confer upon me therefore, O lord of celestials, a share in the sacrificial offerings and a place " this world." Thus addressed and seeing him the Divine 1-prd spoke to him the truth (a5). "The gods, who present

HARIVAMSIiA, themselves at Yn'`nas, have already made apportion ment9 of sacrificial offerings am:,ny,;t th!,rnselves. The great saints too have dedicated various articles of oblation to various gods. Know therefore, I shall not be able to give you any thing however trifling it may be, that is not mention. erl in the Vedas. O my son, you have been born alter tt,e gods and so you will not be able to partake of s,rcriRcial offerings (I6I7). In your second birth you will main renown in the world. While in the vvomb you will acquire An2yvta Saddha** (W). With that body you will acquire the dignity of a god. The twice-born ones will worship you with Charu, ~L4rantra, vows and japas (rg). You will propagate Ayurveda with its eight divisions. This work, which is sure to come off. is known to you in your watery birth (20). When the second Yuga 1W vapara will set in you will undoubtedly take your birth again." Having conferred this boon on Dhanwantari Vishnu disappeared again (2t). Thereupon when the second Dwapara 'luga set in Sunohotra's son Diralratapa, the king of Kashi, de;irons of having a son, began carrying on hard austerities affording delight to hi: vor-4hipful deity say u(,ir (2?t :-I shall lay myself under the protection of that hod who will confer on me a son." That king worslriuped the deity Avja for a son (23)~ Tl,rreupon that Divine lord, being pleased with the king, said to him "O you of goo,! vows, I malt Grant you any boon that you may chJoyet-,to trove" (2l. The king said "O lord, if then art pleased be born unto tile as my illustrious son." Then sayinn "let it be so" he disappeared therefrom (2j). The deity Dhanwantari was then born in his house. He became the king of Kashi who could destroy all diseases (26). Having acquired the kowledge of Ayurveda from Bharadwaja 1,e drvidrd the work of the physicians into eijht classes and then conferred it upon iris di,ciples (27). Dhanwantari's sc>, \::~, known by the name of Ketuman whose son was tile * Final emancipation from existence. HAtdIVAMSHA, heroic Bhimaratlra (28). Flis son was tile king Divoddsa. The pious-souled Divodasa became tile king of Ba"ranashi (29)0 O king, at this tuna the Raleshasa Kslremalca, an attendant of

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Rudra, made the city of Bardnashi divested of its inhabitants (30). The intelligent and l,iah-souled Nilcumbha uttered a curse against Baranashi saying, "Thou shalt forsooth have none to live in thee for one thousand years" (3y), As soon. as this curse was pronounced against Baranashi tile king Jivodasa laid out his charming capital on tile bank of Gornati (ncar Barauashi) (32). Formerly Baranashi belone<1 to BhaP drashenya, son of Itqahishman, of tile Yadu race. FJ aving slain the hundred sons of Bnadraseuya who were all roost excel, lent bowmen Divodasa acquired that city. Thus Bhadra_ enya was deprived forcibly of his ki Divodasa) (33-31. JAtvAmI;JAVA said:---Wl,y did tile powerful l~,T,kumbha imprecate a curse on Baranasi ? Who is the virtuous Nikumbha who pronounced a curse nn that holy land (25) ? vAISH^17PAyANA said :-Having acquired that prosperous City the highly powerful emperor, tile royal saint Divodasa began to live there (36). At this time, having accepted a gift tile lord Siva was living at his father-in-law's residence % or pleasing the ;oddess (his wife Durga) (37), At the command of the Qod (S;va) the great saints Parshadag~ born in a respectable family, in this above mentioned form and dress, were propitiating Parvati (38), ,-%The great goddess Parvati was hi;;lrly pleased thereby but not so was Menaka. ,She bPTan continually villifying that god and goddess (39)e she said to Parvati :--"Your husband Maheswara is always dorng vile thins in the company of Parshadas. He is always poor and his character is not good" (O). Thus spoken to by his mother the goddess 1,PCame enraged as is usually the case with women. Sfjjjj* 1,o, a little ,,Ile came to Bhava (t). With her countenance pale the' goddess said to 112ahadeva:-"(r) lord, I shall not live here; ngdom by the (king HARIVADISHA. take me to your own house" (42). In order to find out a house for himself Mahadeva eyed all the world. O descendant of Kuru, the highly powerful Maheswara selected Baranashi where every body attains to the consummation of religious culture. Learning that Divodasa had occupied the city, Bhava said to Nilcumbha who was by him :-" 0 Icing of Gangs, go to the city of Beneras, and make it shorn of its inhabitants by mild means for the king there is very powerful." Thereupon going to the city of Baranasi. Nilcumbha appeared in a dream to a barber by name Kandulca and said to him. "O sinless one, I shall encompass your well-being. Place a faithful image of mine in the city." O Icing, what he commanded in a dream was all carried out (43-4g) Having duly made an announcement to the king. at the gate of the city he began daily to worship him (Nilcumbha) with scents, garland, incense, lamps, food, and drink. This appeared to be extremely wondrous (4g-5o)o Thus the lord of Gaz2as was daily worshipped. Thereupon he began to confer thousands of boons on the citizens, such as sons, gold, long life and various desired-for objects (5z). The eldest queen of the king Divodasa was celebrated by the name of Suyaslia. Despatched by her husband that chaste damsel appeared there for a son (5z). Offering him a grand Pupa she prayed for a son. Thus did she daily come there for a son (53~,,t But for some reason Nilcumbha did not dive her a son, thinking " if the Icing gets enraged I shall accomplish nay object" (54). Thereupon after a long time the king teas possessed by anger. lie said " This ghost, stationed at the main gate, is delightedly conferring hundreds of boons on my citizens y why does he not confer one on me ? My people in this city are always worshipping him. I requested him for a son for my queen. Why does not that ungrateful wretch cenfer a son on me (55-5y) ~ So -this ghost does not deserve good treatment froth any; IIARIVAMSHA.

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119 :cspecilally from me. I shall therefore have the habitation of this vicious-souled one destroyed" (58). Raving made his resolu;ion that vicious-souled, wicked king sacked the house of that Icing . G,zuas (5g). Laving seen ,his own house destroyed Nilcnmbl,a imprecated a curse on the Icing saying, "I have committed no offence; and still while my house has been ruined, this city, all on a sudden, shall be shorn of its people" (60). Thereupon by his curse the city of Baranasi was divested of its people. Having pronounced that curse against the city Nikumbl,a went to Mahadeva (6t). The inhabitants of Baranasi suddenly fled away to different directions. The God Siva than built his own house in that city (62). I1'Tahadeva lived ti,ere sporting with the daughter of the Mountain-king. On account of the liberation being given even to those who did not deserve it the goddess did not Iii:e that place. She then said " I shall not live here" (63). SIVA said:-" I do not live in my house. My house (body) remains always intact. I shall not go there. Go you, O goddess, to your house (64)." The three-eyed lord, the slayer of Tripura said these words with a smile. From drat time that city has been spoken of as Avainulata by the god diva himself (6y). Thus I3aranasi has been described as Avimul:ta (66). The pious-souled Deity Maheswara, adored of all the gods, lived there in the company of the goddess for the three Yugas, Satwa, Treta, and Iyvapara (67;. The city of that high-souled god disappeared in the Kali ~~uga. When that city disappeared Maheswara lived there invisible. 'thus Baranasi was cursed and peopled again (68). Bhadrasenya had a son by name Durdama. Having slain the hundred sons of Bhadrasetnya Divodasa spared him out of mercy considering him a child (6g). O great king, the emperor Durdarna was adopted by Haihaya as his son. Inorder to put an end to hostilities, Bhadrasenya's son the high_ souled Kshatriya Icing Durdama took back again his ancestral

120 F1RFtIVAb'ISHA. kingdom which had been forcibly occupied by Divodasa (7p-7i). Divodasa begat on Vrishadvati the heroic Pratardana. That boy son of iris again defeated Durdama (72). Pratardana had two sons by mine Vatsa and Bhaga. Vatsa's son was Alarka whose son was Sannati (73). Alarka, the king of Kashi, was truthful and devoted to Brahman. The ancient sages composed the following hymn in praise of the royal saint Alarka (7d.)- "This foremorst of the rulers of Kashi will enjoy youth and beauty for sixty thousand and sixty hundred years (75). By the favour of Lopamudra he gained that longivity. That youthful and beautiful king had an extensive kingdom. After the termination of the curse that mighty-armed king slew the Rakshasa Kshemaka and laid out again the picturesque city of Baranasi. Sannati's son %vas the pious Stinitha (76-77). Sunitha's son was the highly illustrious Kshemya whose son was Ketuman whose son was Suketu (78). His son passed by the name of Dharmaketu, whose son was the mighty car-warrior Satyaketu. His son was the king Bibhu whose son was Avarta, and whose son was Sukumara. His son was the highly pious Dliristaketu, whose son was the king Venuhotra, and whose son was the king Bharga. The province of Vatsa belonged to Vatsa and the land of Bhrigu derived its name from t3hargava (79-82). These sons of Angiras were born in the race of Bhrigu. He had thousands of sons amongst the Brahmanas, Ks'hatrivas and Vaisyas. Thus I have described to you the fnmiiy of Kashi kings. I shall now describe the progeny of Naliusha (83-86.) C 11A(r)PTIJIt XX g,. (ACCOUNT OF THE KING YAYATI.) It Y

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AIStaAMPAVatvA said :-The highly energetic Nahusha ,,egat on his father's daughter Viraja six sons gifted with the effulgence of Indra (r). They were Yati, Yayati, Sangyati, Ayati and Yati. And the sixth was Suyati ; of them Yayati became the king (2). Yati was the eldest of all. Next to him was Yayati. On account of his being the foremost of the pious he obtained a daughter of Kakuthsthas bname Go. Yati was an ascetic. Having acquired final liberation lie was united with Brahman (3). Of the other five Yayati conquered this world. He espoused Sukraa;h-irya's daughter Devayani as well as Sharmistha the daughter of an Asura by name Vrishaparva (q). Devayani gave birth to Yadu and Turvasu and Vrishaparva's daughter Sharmishthd to Drahyu, Ann, and Puru (5). Being pleased Sakra gave him a highly effulgent, celestial, golden chariot going every where without any interruption. White celestial and excellent horses, fleet like the mind, were yoked to it. By that chariot he used to accomplish every work. Aacend~Rg that car, Yayati, irrespressible in battle, within six nights conquered the entire earth and even thef,aods with Vasava 01 `7). That car was in the possession of the Pauravas t~ll Sunama was born, O Janamejaya (8). Kuru's son the 1~d']g Parikshit lost that car by the imprecation of the inteaiigent Gargya (9). O Janamejaya, that king slew the !:arsh-speeched boy of Oargya and accordingly he was guilty cf the crime of Brahmanicide (to). With a stench all shout -""s body that royal saint moved about hither and thither. -hen cast off both by the citizens and villagers he could not '''!Y happigiess any where (t p). Therosqc>n stricken wftl) z5

22 F3ARIVAMSHA. grief he could not find relief any where. He then sought refuge with the ascetic Iodrota born in the race of 5hounalea (i2). Indrota then undertook the celebra. tion of a horse-sacrifice for purifying that king (tg). When he bathed after the termination of a Yajna, that stench disappeared from his body. Then O king, the lord of gods, with pleasure, gave away that celestial car to Vasu the Icing of Cbedis ; from him Vrihadratha acquired it (14). From him that car gradually passed into the hands of Jarasandha. Thereupon slaying Jarasandha I3hima, the descendant of Kuru, delightedly conferred that most excellent car on Vasudeva. Having conquered the earth consisting of seven insular continents with its oceans Yayati divided it (amongst his sons). Nahusha's son installed Turvasa as the king of the southeastern quarter, r'1nu and Druhya as the kings of the northern and eastern divisions respectively, the eldest Yadu as the king of the north-east, and Puru as the king of the Central division. Even now they are righteously ruling over the earth consisting of seven insular continents and various cities in their respective provinces. O foremost of kings, I shall afterwards describe their progeny (I j-2o). Having been thus blessed with five sons and conferred upon them his bows, allows and the charge of the kingdom, the foremost of men, that king YayAti was possessed by decrepitude. Divested of weapons when that ever victorious kind cast his eyes on the earth tie felt joy. Having thus divided the earth he said to Yadu (21-2.) :-" Retiring from thy once, my son, do thou take this decrepitude of mine upon thee. Making over my decrepitude to thee and being gifted with thy youth and beauty I shall range over the earth." Whereto Yadu replied (z') :-"I have promised to give alms to a nrahmana. It has not been decided as yet. Without ascertaining this 1 cannot accept your decrepitude (2q). There are many inconveniences regarding food and drink in HARIVAa1sHA. 123 decrepitude. Therefore, O king, I do not like to take your

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decrepitude on me (25). O king, you have many other sons who are more beloved than I. Therefore, O pious king, command any other son of yours to take your decrepitude" (26). Thus accosted by Yadu the king vas filled with anger. Then blaming his son Yayati, the foremost of speakers, said (27) :-"O you of vicious intellect, disregarding me who am your preceptor and who have given you education, whom else can you seek and what religion can you follow" (28j ? Having addressed Yadu thus in anger he imprecated a curse on him, saying, "O foolish wight, your sons will be deprived of their kingdom" (2g). That king, the foremost of Bharatas, likewise requested Turvasu, Drahyu and rlnu and was equally dishonoured by them all (30). Being enraged that ever victorious Yayati cursed them all as I had described to you before, O foremost of the royal saints (3t). Having thus cursed his four sons who preceded Puru the king said to him, O descendant of Bharata (32). "O Puru, if you agree, I shall transfer this my decrepitude to you and being invested with your beauty and youth d shall roam over this world" (33). His powerful son Puru accepted his decrepitude. Yayati too, endued with Puru's beauty, ranged over the earth (3:1), Seeing the termination of pleasures, O foremost of Bharatas, that lord lived in the Chaitraratha forest with Vishravya (g5). When he was satiated with enjoyments the king came to Puru and took back from him his decrepitude (36). Hear, 0 great kind, the songs sung there by Yayati. Hearing them a man withdraws himself from pleasures as a tortoise draws in its limbs (37). "Desire is never satiated with the enjoyment of its object. It rather assumes proportions like a fire when clarified butter is thrown into it (38). Rice,barley, gold, animals and women, that are on earth, are not sufficient to arf9rd satisfaction to one man. Seeing this even men are

124 y-IARIVA'VISI-EAp not brought to their senses (39). When a man does not commit injury to any creature even by his action, thought and words, he is unified with Brahman (40). When a man is not afraid of another, when no one is afraid of him, when he cherishes no desire or malice he is unified with Brahman (4t). Verily does he attain to happiness when a man relinquishes thirst, which wicked people can never cast off, which does not wear out even when a man is possessed by decrepitude and which is like a fatale malady (q.a). When a man is worn out with age his hairs and teeth fall off but the desire for life and wealth never disappears (q.3). Whatever pleasure is there in this world derivable from the satisfaction of sensual appetites, whatever great heavenly ;3leasure is there-none of theal is equal to the one sixteenth of the pleasure derived from the extinction of desire" (q.q). Having said dais the royal saint Yayati retired into the forest with tail wife and for many tong years he carried on bard austerities (4j). Having carried on his penances on the Blarigu hill that great ascetic, renouncing his body, attained to heaven with his wife (46). O great king, in his family five royal saints were born. By them the whole earth was occupied as by the rays of the sun (q.7). Hear now of the family of Yadu honored by ail the royal saints. In his family Narayana Hari, the perpetuator of Urishni race, kook his birth (48). 0 king, he, who listens to the sacred biography of the king Yayati or reads it, esquires health, ofiSpring, long life and c-eno<s`o ('t~), CHAPTER XXXI. [ AN ACCOUNT OF PURU'S FAMILY JANANIEJAYn said :-0 Brahman, I wish to hear truly ;.~1 separately of the families of Puru, Drahyu, Anu, Yadu, -..d Turvasu. Do you describe them at lcngtla from the er~% brginoing while describing the race of Vrishnis (I-2.)

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V,UjHAmuaYANA said :-0 king, hear first of your own .ally, the brave Puru race, from the very beginning in which .;;aa have been born (3). O Icing, I shall describe to you most excellent family of Puru as well as those of Draltyu, ~zrtn, Yadu and Turvasu (q.). O Janamejaya, Puru's son "as a highly powerful king ; his son was Practtinvan who nquered the eastern quarter (5). Prachinvana's son was w `~-avira whose soil was 1Vlanasyu. His son was the king -uhayada whose son was the king Sudhanwa. His son was .a:ltagava whose son was Shamyati (C-7). His son was -`~:aasvvati whose son was Roudrashwa. The latter had ten :acts and daughters (8). '1 he sons were respectively named Jasharneyu, Krikatteyu, Kaksheyu, Sthandileshu, Saunateshu, RicheYu, Sthaleyu, the highly illustrious Jalayeu, Dhaneyu at~rd Vaneyu. The daughters were named Rudra, Sbudra, 5hadra, Shalada, Malada, Khala, Chala, Valada, Suratha w:d ':aochapata. These ten daughters defeated, with their beauty, L'rvashi and other jems of women (g1!-r t).. The Rishi "rabhakara, born in the race of Atri, was their husband. He '?egat on Rudra his illustrious son, Soma (ta). When :~'eater3 by Rattu the sun falls down on earth, and when `-=~-. whole world is accordingly enveloped with darkness he ~-eads his rays all over (tg). When that sage said "may ':)ocl betide you" the suet, according to his words, did not 1.ll from the sky (z4). The great ascetic Atri was the ~:~>~r of great larc:ilie::~. At his sacrifice even tile.

celestials carried tire riches (t5). This high-souled Rishi begat on the ten daughters of Roudrashwa ten sons ever engaged in carrying on bard penances (t6). O Icing, those Rishis, who had mastered the Vedas, were the founders of families. They passed by the name of Swastatreya. But Atri had no money (I7). Kasheyu had three sons who were all mighty car-warriors-they were Subhanava, Chakshusa and Parmelcshu (I8). The learned king Kalanala was Subhanava's son. Isis son was the pious Srinjaya (t9). The heroic king Puranjaya was Srinjaya's son. 0 Icing, Janarnejaya was Puranjava's son (201. The royal saint ,Mahashala was Janamejaya's son. He was well-read in the Vedas and renowned on earth (2t). The pious 1Vlahamana was Nlahashala's son. He was heroic, liberal-minded and honoured of all gods (2z). O descendant of Bharata, Mabamana begat two sons, the pious Ushinara and Titilcshn, endued with great strength (23). Ushinara had five wives born in the families of royal saints-.--Nriga, Krimi, Nava, Darvi and Drisadvati (24). He begat on those wives five sons who perpetuated his race. By carrying on hard austerities he got all those sons in his old age, O descendant of Bharata (z5). Nriga's son was Nriga, Krimi's sae was Krima, Nava's son was Nava, Darvi's son was Suvrata and from Drisadvati was born the king Sivi. Sivi's sons passed by the name of Sivis, and Nriga's sons by that of Youdheyas (26--27), Nava's capital was Navarashtra and that of Krimi was Krimita y whereas the metropolis of Suvrata was celebrated by the name of Amvastha. Hear from me the names of Sivi's sons (281. He had four sans who were famous in the three worlds for their heroism. They were Drishadarbha, Saviria, Kaikaya and Madrapa (2g). Their prosperous cities passed by the names of Kaikeya, Madrapa and others. Vrishadarbha and others were all very heroic. Hear now the names of the sons of Titilcshu (30). O scion of the Bharala race, Titiksl3u's son Ushadratha was the king of the eastern division. His son was. IIARIVAMSd-tA. 127 Plrena whose son was Sutapa from whom Bali was born. That (demon) Icing was born as man. He had a golden quiver (31-321. The Icing Bali was a great ascetic in the days of yore. Hf begat five sons in the world who multiplied his progeny (33)Of them Anga was born first. Then were born Banga and Sumha. Next to there were born Pundra and Kalinga. These were the Kshatriva sons of Bali. Brahmana descendants of Bali also flourished on this earth. O descendant of Bharata; being pleased Brahma confered on him several boons (34-

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35)~ (They were)-the dignity of a great ascetic, a long life extending over a Kalpa, invincibleness in a battle, leadership of a religious order, the vision of three worlds, supremacy in issuing commands, an insight into the subtleties of religion and rnatchlessness in strength (3G-37). The king Bali was then addressed by Brahma saying "you will always be a defender of the four castes in this world." Thereat he attained to a great equanimity of mind (38). (B rli led a life of celebacy) and accordingly the highly powerful and leading ascetic Dirghatarna begat on his wife Sudeshna all those Kshetraja sons-the foremost of Munis (3g). Having installed his five sinless sons on the throne Bali thought himself blessed. Thereupon practising Yoga that great ascetic, irrepressible unto all, began to wait for time. After a long time, O king, he returned to his own region (giro-4t). His sons had five provinces, namely Auga, Banga, Sumha, Kaliu2ga arid F'undraka. Hear now of the sans of Anga (421, The great emperor Dadhivafrana was rlnga's son. HiAt son vvas the king Diviratha (43). His son was the learned king Dharmaratha equal to Indra in prowess. His son was Chitraratha (44). Having celebrated a Yajna on the mount Vishnupad~a the hrgh-souled Chitraratha dra.:;k Soma juice with the king of gods (45), Chitrarakba's son was Dasharatha who passed by the name of Lomapada whose daughter was Shanta (451. L'Y Rishyasringa's favour he got a highly illustrious and 1rNroic nn by name Chaturanga who perpetuated 'his race (47).

HnRiVAMSHA. Chaturanga's son passed by the name of Prithulahs9ta whose son was the highly illustrious king Champa (48). Champa's capital was Champa which formerly passed by the name of Malini. By the favour of the ascetic Purnabhadra Haryanga was born as his son (q9). Thereupon Vibhan_ daka's son, the ascetic Rishyasringa, brought down, by virtue of incantation, Indra's elephant Airava.ta to carry him in this world (50). Haryanga's son was the king Bhadraratha whose son was the king Vrilta~lIcarrna (5I). His son was Vrihadarbha from whom was born VrihanmanA, who begat the heroic kind Javadratha whose son was Dridaratha. O Janamejaya, Dridarathst's son was Viswajita. (52-53)~ His son was Karna whose son was Vil:arna. He had a hundred sons who multiplied the race of Anga. Vrihadarbha's son Vrihanmana had two wives in the two beautiful daughters of Cltaidya. They were Yashorievi and Satvi mho divided the family f 54-55). 0 king, Jayadratha was born of Yashodevi. And from Satvi was horn the celebrated king Vijaya, who (by his equanimity of mind and other qualities) was superior to the Brahmanas and (by heroism and other accomplishments was superior to) the Kshatriyas (56). Vijaya's son was Dhriti whose son was Dhritavrata. His son was the highly illustrious Satyakarma (57"). His son was the mighty car-warrior Suta who adopted Karna as his son. It is therefore Karna was called the son of a charioteer (58). The family of the highly powerful Karna has thus been described. Karna's son was Vrishasena whose son was Vrisha (5g): I have thus described to you the truthful and noble kings of the Anga fsmilv "f;o had all many sons and were mighty car-warriors (60). ~ O king, hear now of the family of Roudraswa's son Richeyu in rt l;ich you have been born (6I). CHAPTER XXXII. (AN ACCOUNT OF RICHEYU'S FAMILY). VAISHAMPAYANA said:-The invincible king Richeyu had none to equal him. His wife was Ivalana, the daughter of Takshalea (I). That sainty queen gave birth to the saintly emperor b'Iatinara. Ile had three highly pious sons (z). Of them the first was 'rangsu, the second Pratiratha and the youngest was Suvahu. He had another well-known daughter by came Gouri who was the mother of itMandhata (3). They were all well-read in the Vedas, conversant with the knowledge of Brahman, truthful, well-versed in the use of arms, powerful and skillful in war-fare (). 0 king, Pratiratha'S son was Kanwa whose son was It-Iedhatithi. From hint the twice-born ones derived the family of Kanyayana (5). 'v Janamejaya, he had a daughter by name Ilini. Tangsu, far more powerful

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titan even the Brahmavadius, espoused her (6). His son was the royal saint Surodha, who propagated religion, was Brahmavadhin, powerful and heroic. His wife was Upadanavi (7). She had four warrior sons. They were Dushmanta, Sushvanta, Pravira and Anagha (8). The heroic Bharata was Dushmanta's son. (In his boyhood) he passed by the name of Sarvadamana, was highsouled and gifted with the strength of ten' million elephants (9). Noble Dushmanta begat on Sa:lcuntala a son by came Bharata who became Lord Paramount. From trim you have all derived the name of Bharatas (ion. A voice from heaven spoke to the king Dusltmanta. '` The mother is only a leathern case. The son belongs to the father. He take; after hire by whom he is begotten (II). O Dusltmanta, take care of your son and do not disregard S lcuntala. O icing, son, born of a portion of the lather, rvleases him frum I7 130 iiAI21VAM5HA. the abode of Death (r2). Through you she has conceived. Salcuntala has spoken the truth." As described by me before when the sons of the kIing B`rarata were all destroyed by the anger of their mother, the great ascetic Bbaradwaja, the son of Angira's son Vrihaspati, was chosen as a son of Bharata by Marutas, the presiding deities of Yajnas (I3-Iq.). This instance, of the IVlarutas assigning this duty to the intelligent Bharadwaja on behalf of Bharata, is often cited (I5). Bharadwaja honored the Marutas with sacrifices, When tire power of procreating sons was withdrawn from Bharata, Bfzaradwaja begat a son whose name was Vitatha. When his grandson Vitatha was born Bharata repaired to heaven (I6-I7). Thereupon placing Vitatlra on tire throne Bharadwaja retired into woods. He again begat five sons-Suhotra, Suhota, Gaya, Garga and the high-souted Kapila. Suhotra had two sons (18-iq), tire highly powerful Kashika and the king Gritsamati. Tire latter had sons amongst the Brabmanas, Kshatriyas, and Vaisyas (24). liashika's sons were Kasheya and Dirghatapa ; by the latter the learned Dbanwantari was begotten (2i). Dhanwantari's son passed by the name of Ketuman. His son was tire heroic icing Bhimaratha. His son was the celebrated icing of Baranashi by name Divodasa who slew all tire Rakslrasas (22-23)0 At this time, O king, a Rakshasa, by name Kshemaka, depopulated tire city of Baranasbi for tire high-souled and intelligent Nikurnbha imprecated a curse against drat city saying that it would be without any inhabitants for one thousand years. As soon as this curse was pronounced against the city of Baranashi the king Divodasa laid a most beautiful city on the bank of Gomati (2q-25). Formerly the city of Baranashi was in the possession of the ascetic king Phadraserrya born in the race of Yadu. Having slain iris hundred sons who were all excellent bowmen the king' Divo<lasa laid gut his loin ;dom there (26--27). The heroic HARI VA MS11 A. Icing E',atar-J"411111, wws Divoddsa's Son. He had two sons, Vatsa and Bharga (2iS). Vatsa's son was Alarka from whom Sannatiman was born. Bhadrasenya's son, the high-souled Durdama was adopted by Haihaya as his son. He regaine<l his anscestral kingdom that was forcibly invaded by Divodasa. Tae was out of mercy spared by Divodasa, who thought him a mere child (2S-3o). The ]<in,, Ashtaratha was the son of Bhimaratha. By putting an end to hostilities that Kshatriya killed all the little boys of (Durdama). Alarlca, the Icing of Kashi, was tru=:hFul and looked after the wellbeing of tire Brahrnanas (3i-32). That youthful and beautiful king ruled over his kingdom for sixty thousand and sixty hundred years (35). The king of Kashi was endued both with beauty and youth. By Lopamudra's favour he acquired a long life (2q.). After the termination of the curse that mighty-armed icing slew the FZakshasa Kshemalea and laid out again the charming city at 8aranashi (3j`. The icing Sunitha was Alarlta's son. The highly illustrious Kshemya was Sunitha's son (36). Iishemya's son was Ketuman whose son was Varshaleetu : the latter's son was the icing Bibhu (g7). Bibhu's son was Anartha from whom was born Suicumara. His son was the mighty car-warrior, the highly energetic and pious king Satyalcetu. From Vatsa his province was called Vatsa and from Bhargava his province was name Bharga. These were all born as the sons of Angiras in the 13hargava race. 0 foremost of Bharatas, they were I3rahamanas, Kshatriyas and Vaishyas (38-qo).

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Suhotra's son was Vrihat who had three sons, Ajamida, TOvrmida and the energetic Purumida. Ajamida had three beautiful wives namely Nilini, ICeshina and the beatiful damsel T3humini (4r-42). Ajarnida begat the powerful Janhu on lieshni. fie undertook the celebration of the great sacrifice Sarvamedha. Ganga solicited him to become her husband. Gut on his refusing to accept her proposals she flooded his sacrificial ground (43 4q.). 0 foremost of Bharatas, beholding

Ii ARIVAAiSfiA. his sacrificial ground thus flooded by Ganga, Janhu, the slayer of enemies, grew enraged and said to her:-"O Ganga, I shall exhaust all your waters in the three worlds, by drinking them. You will pay then dearly for your arrogance" (q.5-4(). Beholding Gan a then drunk up by Janhu the high-souled Rihis made' her his daughter by the name of Janhavi (47), Janhu espoused Yuvanashwa's daughter Kaveri. By imprecating a curse on her, Garrga afterwards converted one-half of her body into a river (q.8). Janhu's favourite son was the emperor Balakashwa (4g). He was very fond of hunting-. His son was Kushilea who grew up with the Panhava.r in the forest (50). Kushika carried on hard austerities with the desire that he would obtain as powerful a son as Indra. Therefore Sakra, out of fear, took his birth as his son (5 t). Maghavan, born of his own accord in the race of Kushika, passed by the name of king Gadhi. His sons were Vishwamitra, Vishwaratha, Viswajit and Viswakrit. O king, their youngest daughter was Satyavati. Richika begat Jamadagni on her (52--5-J). Vishwamitra's sons Devarata and others arc celebrated aver the three worlds. Hear their names from me (54). Devashrava's sore was Kati from whom the Katyavanas received their name. Hiranyalisha was begotten on Sf,alavati and Renuman on Renu (55). Besides, O king, there were Sangskritya, Galava and Moudgalya. The families of those high-souled Koushikas are still well-known t(56). The Panis, Babhrus, Dhyanajapyas, the king Devarata and others, Satangkayarfa, Soushrava, Louhitya, Yamadula, Karishis and Sonshrutas were all descendants of Koushilca. Besides there are Saindhavayanas and others. They contract matrimonial alliances amongst themselves according to the distinction of grades. O emperor, the alliance, between the Brahmana saints Koushikas and the Pouravas is known as the intermarriage between the Brat,rnanas and Kshatriyas. Amongst the sons of Viswamitra Sunasepha was the eldest (57-60). Although born in, the HARtVAMSHA. race of Bhrigu, that foremost of Munis attained to the station of a Koushika. Viswamitra had other sons too--. Devarata and others (6t). Viswamitra begat a son on Drishadvati by name Ashtalea whose son was Louha. I have thus described the progeny of Janhu (62). 0 foremost of men, hear of the other sons of Ajamida. He begat Sushanti on his wife Nilini (63). From Sushanti was born Puruijati from whom again was Vahyashwa. The latter had five sons resembling the immortals ((4), They were Mudgala, the king Srinjaya, Vrihadishu, Yavanira and the powerful Krimitashwa (65). We have heard that the five of them were capable of protecting their country-and they were the lords of the Panchala Province consisting of prosperous villages (E6). Because the five of them were capable of protecting their land therefore it is called Panchala. Mudgala's sons were the highly illustrious Moudgalyas (67). They were all noble, twice-born and abided by the duties of Kshatriyas. The descendants of Kanwa and Mudgala took the side of Angiras (68). Mudgala's eldest son was the highly illustrious Brahmana saint Indrasena from whom was born Badhyashwa (6g). fie begat twins on Menaka; such we have heard. One of them was the royal saint Divodasa and the other was the illustrious Ahalya (7o). Sharadvana begat on Ahalya the foremost of Rishis Shatanada. His son the highly illustrious Satyadhriti was a master of

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the science of archery. Seeing a nymph before him he was possessed by desire, the out-come of which was a twin. Going out a-hunting the king Shantanu, out of mercy, took them up. Accordingly the son was named Kripa and the daughter Kripi, they are called Sharadwatas and known as Goutamas (7t-7q.). I shall now describe the progeny of Divod?isa. The saintly king Mitreyu was Divodasa's son (75). From him branched off the Vlatrayani line and after him were named the hqatreyas. These descendants of Bhrigu tools the side

134 Etantvnntsll.a. of K,hr-trnpota (76j. The high-sonled ~rinjaya had a son by name Panclrajana, whose son was the kin, Samadatta. His son was the highly illustrious S-rhadw;i whose son was the I(I, Somalca (77-73). When the family was verging on extinction Snnralca was again born of the twins of rljami<la. His son was Jantu who had a hundred sons (yg). Of them the younaa was Prishata who was Drupada's father. Drupada's son was Dhaistadvumna whose son was D`,rist:,ketu (80). These high-soul-d Somakas are known as Ajamidas. And the sons of the high-souled Ajarnida became known by the name of Somalcas (8r). O king, the mother of your fore-fathers, Dhumirri, desirous of having sons, was the third queen of Ajamida (8w). That ?ndv, ever observant of vows, practised, for having a son, hard austerities which it is difficult for women to perform, extending over a million of year, (831. O JanamPjaya, living on pure and restricted fare, offering duly oblation to fire she used to lie down on Kusa brass intended for fireworship. Ajamida knew the lady Dhurnini and she gave birth to a smoky coloured beautiful son by name Riksha. From him was born Samvarana typo ajain be ;at Kuru, who pas~:ing by Prayaaa, laid out the city of Kuruhshetra (8;85). After that high-minded king had carried on penances for many thousand years and cultivated that holy and charming province resorted to by the pious, Sakra conferred on him a boon. Ills family was highly great from whom the Kouravas received t their appellation (86-,8y). Kuru had !1 four sons, namely, Sudhantva, Sudhana, the mighty armed Yarileshit and Pravara at whose name the ene;nies used to tremble (88). Sudhanwa's son was the intelligent Suhotra. His son was Chyavana who was well read in the Vedas and other scriptures (8g). Clryavana's son was Krityajna. Celebrating many sacrifices that pious king begat a son equal to Indra in glory (go). He was Vasu the king of Chedis who could range in the sky and move about in the air. He HARI VAAIS [IA. 135 begat on Girika seven sons (gi). They werr the rniglrty car-warrior Vrihadratha the king of N7al~adha, PritNa-raha, Kusha, who passed by the name of Manivalrana,'Dlaruta, Yadu the fislr Kali and Satrama. Vrihadratha's son was known by the name of Iiusi,agra (g2-g3), His son was the learned and powerful $ri.habha whose son was the pious Puspavari. His powerful son passed by the name of Iciugo S,rtyatula (g4--95~. His son was the virtuous souled Urja whose son was Sambirava. A powerful son was born to Saurf>hava in two portions which were sewed up by Jara. And this sore teas accordingly named Jarasandha (g5-g7). That highly powerful Jarasandha defeated all the Kshatrivas. His son was tire powerful Sahadeva (g8). His son ryas the beautiful and highly illustrious Ud<ryu who begat a highly pious son (gg). His name was Srutadharma who lived in the country of Magadia. Parilcsfrita's son was the pious Janamejaya (zoo). He had three sons who were all mighty car-warriors ; they were Srutasena, L'orasena and Bhima< sena (toi). They were all lrinlrly prosperous, powerful and brave. Besides these three sons Jananrrjava begat on 1Vlarrimati another two who were naure<l Suratha and Madman (IO2). Suratlras son was the powerful Viduratlra whose son was the mighty car-warrior Riksba (103). Though fie was the second Rilcsha he was illustrious like the first. O Icing, in your family were born two Rilcsha5, two Paril<shits, three $himasenas and two Janamejayas.,,& Ril:sha the second had a son by

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name Bhirnasena whose son was Prat pa. His sons were Shantanu, Devapi and Valhika who were alt mighty car-warriors (ion-io6). O king, the family, in wlriclr you have been born, is Shantanu's family. O king, Vallril:a had seven kingdoms ), Valhil:a's son was the iri0lrly illustrious Somadatta tvhose sons were Bhuri, Bhurishrava and Slrala (;08). The ascitic Devapi was the priest of the gods. He was the uvourite son of the hialr.souled Chvavana (tog). 'the lzing

136 HARIVAb4StU.; Shantanu was the foremast of the Kuru kings. The family in which, O great king, you have been born as Shantanu's race (I to). He begat on Ganga a son by nome Devavrata. He was celebrated by the name of Bhisima the grand-father of the Pandavas (I II). Kali (Satyavati) gave birth to Vichitravirya who was the most favourite, virtuous-souled and sinless son of Shantanu (II2). Krishnadwaipayana begat on Vichitravirya's wife Dhritarastra, Pandu and Vidura. Dhritarastra begat on Gandbari a hundred sons, of whom Duryodhana was the eldest and became king (I I3-I r4). Pandu's son was Dhananjaya whose son was Abhimanyu who was given birth to by Subhadra. O Icing, your father Parilcshit is Abhimanyu's son (I t j). O king, such is the account of the Puru race in which you have been born. I shall presently describe the familiCS of Turvasu, Drahyu, Puru and Yadu (II6). Turvasu's son was Vanhi, whose son was Gobhanu, whose son was the irrepressible king Traisanu. His son was Karandhama whose son was =VIarutha. I have mentioned before the name of another liIarutta who was the son of Avilcshit. This Icing Marutta had no issue and accordingly lie celebrated many Yajnas accompanied with propuse presents. O king, he had a daughter by name Sarmata. He made a gift of her to the high-souled Samvarta. Afterwards he obtained the sinless Pura )sing Dushmanta as his son (I I7-I 20). O foremost of kings, thus on account of Yayati's curse and of his transferring of his decrepitude Turvasu's line became identified with that of Kurus. Dushmanta's son was the king Karuthama whose son was Alcrida. He (again) had four sons whose names were Pandya, Kerala, Kola and Chola. Their prosperous territories were respectively named Pandya, Chola and Kerala. O icing, Drahyu's sons were Babhru and Setu. Setu's son was Ang3ra who was also known as lord of Maruts. 'that powerful king was slain, with difficulty, by Youvanashwa in battle. He fought with hiina FIARis,'AVISfIA. 137 dreadful combat for fourteen months (IZI-I2j). The king Gandhara was Angara's son, after whose name the celebrated Gandhara kingdom still passes. The horses of that province are the best of their kind. Anus son was Dharma whose son was Ghrita. Ghrita begat Duduha whose son was Pracheta. Sucheta was Pracheta's son. I have thus described the family of Anu. Hear, I shall now describe at length the most excellent and powerful family of the eldest Yadu (I a6-I a9). (AN ACCOUNT OF HAIHAYAS AND KARTAVIRYA). (r) AISHATidpAYAtVA said :-Yadu had five sons equal unto , tire sons of the celestials. They were Sahasrada, Payoda, Xroslrta, Neela and Anjilca. O Icing, Sahasrada had three 1011y pious sons(r)I-ia;haya, Haya and Venuhaya. Haihaya's son was celebrated by the name of Dharmanetra. His son was Karta whose son was Salranja (T-3), That king founded a city named Sahanjani. The Icing Alahishmarl was his son. $y him the city of 1Vlahishmati was founded. The powerful Bhadrasenya was Mahishman's son. As recounted by me before he was the ruler of Baranashi. BHadra_ senya's son was Durdama (4-(). Durdama's son vvas Kanka who was very intelligent. Kanlca had four sons well-known

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in the world, namely Kritavirya, Kritouja, Kritavarrna and I<ritagni. From Kritavirya, Arjuna was born who had a thousand arms and became the emperor of the seven insular continents. He alone, in his car effulgent like the sun, Qor:quered the world (7-9), Having carried on hard austerrR CHAPTER XXXIIh

(iARIVA 1I5tiA. ides fur a million o,-ears that royal son of Kritaairya SU'-, seeded in pleasing Atri's son Batta who conferred on him four very powerful boons. The first of these, was that he would get vne thousand arms (IO-gyp). The second was that ''the sages :,:wld prevent lrreligiru,; tlsou~hts. The third was that having conquered the world with fierce Kshatrivo energies ire cvonld please his subj,cts duly. The fourth ~~as that when hr wr,trl Gain many battles and dthousand, of enemies he Nvonld be killed in battle by a highly powerful man (ta--731. O hir1 g, when. teat ascetic king engaged in a battle, he, by v,rtne of asceticism and illusory energy, acquired thousand arms. $y his dread ful prowess he conquered the earth consisting of seven insular continents, many mountains and oceans. O JanamP Maya, we have heard that king duly celebrated seven hundred Yaj,ras in the seven insular continents (t4-t6). O large armed one, in those Yajnas thousands of presents were given away. In those Y< jnas golden sacrificial posts and altars were set up. They were all adorned with gods in celes tial cars, with Gandharvas and Apsar~.s. In his Yajnas, the Gandharvas and Narada sang hymns. Seeing his glory $aridasa was struck with wonder (t7-I9)~ . NARAuA said:-None, among the kings, will attain to the dignity of Kartavirya by celebrating Yajnas, making presents, by his prowess and 1<nov:iedge of scriptures (20). People saw him rapaing in his car simultaneously, by virtue of his Yoga power, over the seven insular continents with his armour, sword and bow (2i). On account of his righteously protecting his subjects that great king lost nothing, never felt any grief nor made a mistake (22). He was the owner of all sorts of jewels and Lord Paramount. He ruled for eighty-five thousand years (23). He performed many Yajnas and owned extensive lands. He was like Indra on account of profuse showers and lilee Arjuna far his ascetic powers (v4). LAe the sun shinning with all its thousand rays during iFt'sR1VA1\TSEi/i, the autumn he shone with his thousand arms with armours on and harddened by the strokes of his bowsEring (25). Having defeated tile sons of the Naga* Karlcotaka that highly effulgent king occupied his city, by name Mahishmati, for the habitation of mankind (25). While sporting in the water during the rains that lotus-eyed k;na changed tile current of tile ocean with leis thousand arms (27). While he sported and bathed in the water of the river Narmada engarlanded with her foam she used to approach him in fear with her thousand waves (23). When lie used to agitate the mighty deep with his thousand arms the great Asuras, living in the nether region, became inert and silent (291. As the mount 1Wland&ra, when thrown off by the gods and demons, (agitated) the ocean of milk so did the king Arjuna, the son of Kritavirya, crush down the waves of tire ocean, shake the fish and other huge acqua.tic animals, whirl the foam with air and create whirlpools of water. Awakened by tile motion of

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tile mount hZandara, terrified by the production of ambrosia and troubled all on a sudden, tire huge 't~lragas became motionless and humble at tile sight of that terrible man. They trembled before him like plantain leaves shaken by tile evening breeze (30-33). Having vanquished, ,with his might, the haughty kin', of Lanka, L2avana with his army and made hirn senseless with five arrows he bound him with his bow-stringy brought him to the city of A'Iahishmati and kept him in chains ignore (3). Hearing that his son Ravana had keen kept in chains fly Arjuna 1'ulastya went to him. Then solicited by him Kritavirya's son Arjuna set free Pulastya's son IZavana (35). The twang of his bow, when drawn by his thousand arms, Was like the clapping of thunder-bolts accompanied by clouds at the time of tile universal dissolution (36). But The Nagas were evidently an aboriginal -ace %.mon,-st whom mans

140 HniaiVAi42SHA. how great was the power of Bhrigu's son (Paraslrur~ ma who sundered in battle the thousands arms of that king resembling a forest of golden palm trees (37). Once on a time Clritrabhanu, stricken with thirst, begged of him (something). Arjuna conferred on Vibhavasu the seven insular continents. The fire god (some time after) wished to consume his cities and villages. With the help of that foremost of men, the great Kartavirya he succeeded in destroying the mountains and forests (38-4o). The effulgent Vasishtha, whom Varuna obtained as his son in the days of yore, passed by another name Apava. The fire-god, together with Kartavirya burnt down the charming hermitage of Varuna's son. He was therefore greatly terrified. The ascetic Apava, in anger, imprecated a curse on Arjuna, saying :-"Since O Haihaya,you have not left out my hermitage, another man will destroy your work so acquired by you with difficulty. The ascetic, powerful and the mighty-armed Brahmana, Rama, the son of Jarnadagni born in the Bhrigu race, will chop off your thousand arms and slay you (4I-43.)" VAISHAMPAYAIVA said:-O king, O subduer of enemies, on account of the imprecation of the ascetic Apava, Kritae virya's son the king Arjuna, under whose righteous rule even his subjects did not lose anything, met with his death. O descendant of Kuru, he himself prayed to Datatreya for this boon (67). Amongst the hundred sons of that high-souled one only five survived him. They were all powerful, heroic, virtuous and intelligent, and were proficient in the use of weapons. They were Shurasena, Shura, Dhristokta, Krishna and Jayadhwaja, king of Avanti (48-49) Kartavirya's sons were all powerful, and mighty car-warriors. Jayadhwaja's son was the highly powerful Talajangha. His sons passed by the name of Talajanghas. O king, in the race of the high-souled Haihayas,Vitihotra,Sujata, Bhoja,, Avanti, the powerful Toundika, and several others HARIVAMSHA, 141 were known by the name of Talajanghas (50-52). It is needless to describe the descendants of Bharata acrd Sujata. The pious Vrisha and others, O king, were born in the Yudu race (53). Vrisha was the head of the family and his son was Madhu. He had a hundred sons of whom Vrishana perpetuated the race. From Vrishana were born the Vrishnis, from Madhu the Madhavas and from Yadu the Yadavas. These were the various branches of the Haihaya family (5~-55) Shura, Shurasena and Shuravira passed by the name of Haihayas. The country, of those ;higlrsouled ones, was celebrated by the name of Shurasena. He, who in this world, recounts daily the birth of Kritavirya's son, Arjuna, does not lose his property. And even if he loses it he acquires it again (56-57)~ O Icing, thus I have described the families of the five heroic sons of Yayati, celebrated in the world. They are Elie the five elements preserving the mobile and immobile creation (58). A king, well read in the Vedas and other

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religious scriptures, becomes the master of five senses and god-like and obtains the five boons which it is difficult to get in this world, if he listens to the various creations of those five kings. By listening to an account of the families of these five kings Ayu acquired renown, riches, sons, power and prosperity (59-bo). Hear, O king, now of the most excellent arid powerful family of the pious Kroushtu, the head of the Yadu family who performed Yajnas. In his family the lord of the Vrishni race, Vishu was born as Krishna. By hearing of an account of Krousthu's family a man is freed from all his sins (6t-63.) It T AISHA:VIY'AYANA (KROUSTHU'S FAMILY.) said :-Kroushtu had two wives Gan= dhri and Madri ; of them Gandbari gave birth to the highly powerful Ananritra and Idadrl to 1'udhajit and Devamidnsba. There carne into being three offshoots of the Vrislrni race, (r---2). !Vladri's son begat two sons Vrishni and Andhaka. Vrishni's sons were Shaphallsa and Chitraka (3). Wlrereever, O king, the virtuous souled Shaphalka lived there existed no fear of disease or of draught (q). O foremost Bbaratas, once on a tinge Indra, the god of rain, poured no showers in the territories of the king of Ka shi for three years (5). The king accordingly brought the reverend Shaphallca to his kingdom. In consequence of his living there Indra showered rain (6). Shaphalka obtained as his wife Gandini the dauatater of the king of Kas6i. She every day used to distribute lcine amongst the Br3hmanas (7). She lived in her mother's womb for many years. For her living in her mother's womb for many years, her father said to her :-" Be born very soon. May you farewell, why do you live there?" The daughter from the womb replied " I Jshall daily give away a cow. If you agree to this I shall take my birth." ~1`he father, saying " so be it," satisfied the wishes of his daughter (8-ro). Shaphallea begot on Gandini the heroic and liberal Akrura, who was well read in Shastras, celebrated many Yajnas, gave away many presents and was fond of guests (m). Upasanja, Shadgu, Mridara, Arimejaya, Arikshipta, Upeksha, Shatrughna, Arimarddana, Dharmadhrilc, Yatidharnra, Gidhramoja, Andhaka, AvAbtt, and I'rativahu were Alzrura's brothers. And the beautiful was his sister (zz-s3). HARtvAMSHA. O descwrrdant of Kuru, Akrura begat on Sugatri the daughter o LTgrasena, t?ra-;ena and Upadeva powerful like the celestials (y) Pr ithu, VIiprithu, Ashwagriva, Ashwavahu Suparshwaica, Gaveshi, r'lristhanemi, Ashwa, Sudharma, Dharmavrit, Suvdhu and Vahuvahu were the sons of Akrura's brother Clritraka. He had also two daughters by name Shravishta and Sravana. .Kroushthu's third son Devamidusha begat on Ashrnal<i a son by name Shura. He beat ten sons on his Bhoja queen (15-17). Amongst them the mighty armed Vasudeva, surnamed Anakadunduvi was born first. At the time of his birth bugles were sounded irr heaven and the great sound of kettledrums arose on earth. A great shower of flowers tools place at the house of Shura. V:~.sudeva's beauty was matchless in the world, of men. That foremost of men was beautiful like the moon (t8-zo). Then were born in order Devabbaga, Devashrava, Anadrishti, Kanavaka, Vatsavan, Grinjima, Shyama, ,hamika and Gandusha. These were the ten sons of Shura. Besides he had five beautiful daubhters, namely Prithral<irti, Prithu, Shr~itadeva, Shrutashrava and Rajadhidevi. Eve-ry one of them gave birth to heroic sons. O descendant of Kuru, the king Kunti wanted Pritlra (2z-23). Therefore Shura conferred her on the aged and worshipful Kuntibhoja. On her thus being adopted by Kuntibhoja she passed by the name of Kuuti (z4), Ant.a begat Jagrebu on Shrutadeva. The king of Chedi begat on Shrutashrava the 0highly powerful Shoahupala (25). He was in his previous birth the Daitya king f3iranyalcashipu. Vriddhas6arma begot on f'rithuleirti the highly powerful hero Dantavakra tire king of Iiarusha. Kuntibboja adopted Pritha as his daughter. Z,

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P~ndu married her (26-z7). Dfrarma begot on her the pious Yudhishthira, Vayu (Wind-god) begot Bhimasena and fndra the foremost of heroes Dhananjaya,~ equally powerhe el, Fe aed the Arjuna. He was named so bcc;iu:Ic Kutera.

I HARIVAMSHA. ful like him and celebrated in the world. From Anamitra, the youngest of Vrishni's sons was born Shini (z8-z9). His son was Satyaka whose sons were Yuyudhana and Satyaki. Yuyudhana's son was Asanga whose son was Bhumi. His son was Yugandhara with whom the family ended. The great Uddhava was Devabhaga's son. He was known as the foremost-of the learned and was illustrious like a celestial (3o3t). Anadhrishthi begat on his wife Ashmaki an illustrious son by name Nivartashatru. Devashrava begat a son by name Shatrughna (ZZ). Devashrava's son Ekalavya was brought up by NishfLdas* and was accordingly called Naishadi (33). Vatsavan had no issue and therefore Shura's son the powerful Vasudeva gave him his own begotten heroic son Koushika (3). Gandusha too had no issue and therefore Vishwaksena gave him his four sons namely Charudeshna, Such2ru, Panchala and Kritalakshmana (35) The heroic (Charudeshna) 'never used to come back from a battle without fighting. O foremost of men, the large-armed Roukshmineya was the youngest of all (g6). Whenever he used to travel thousands of crows followed him with the hope "We shall feed upon the sweet meat of various animals slain by Charudeshna" (37). Kanavalca had two sons Tantrija and Tantripala. Avagrinjima had two sons Vira and Ashwahanu. Both of them were heroes. Shy'ama's sons were Sumitra and Shamilca. The latter obtained the kingdom. He considered himself unworthy for being the king of one province and accordingly undertook the celebration of a Rajashuyat sacrifice (38-g9). Having secured the help of Yudhishthira who had no enemies he slew all his foes. Hear, I shall now describe the descendants of Vasudeva (o). He who meditates on this very powerful * A low caste people. he t It is a religious ceremony which only an Emperor can perform when becomes Lord Paramount'after subjugating all the Powers. The king ShamiK was not satisfied with his being the king of one Province only. HARIVAMSHA, threefold Vrishni race consisting of many branches is never visited by any misfortune in this world (4t). 145 CHAPTER XXXV. (VASUDEVA'S FAMILY) AISHAMPAYANA said:-Of the fourteen beautiful wives of Vasudeva, Rohini, of Puru's race, was the. first Madira, the second, VaishAlchi the third, Bhadra the fourth, Summa the fifth, Sahadeva the sixth, Devaki the seventh, Shantideva the eighth, Shrideva the ninth, Devaralrshita the tenth, Vrilcadevi the eleventh, Upadevi the twelth, Sutamc the thirteenth, and Badarva the fourteenth. The last two were his female attendants (t-3) Rohini, of Puru's race Was the daughter of Valhil;a. O leing, she was the first and most beloved wife of Anakadundhuvi (), Vasudeva beaat on Rohini his eldest son Rama, Sharana, Shatha, Durdframa, Damana, Sw abhra, Pinddralea, Ushinar.a, and a daughter by name Chitra. O descendant of Kuru, it was Chitra who passed by the name of Subha<lra (5-5. Vasudeva be: =at on Devalr;i the highly illustrious Shour`r.* Rama begat on Revati his beloved son Nishatha. Arjuna begat on Subhadra the mighty car-

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warrior Abhimanyu. Akrura begat Satyaketu on the daughter of the king of Kashi (7-8), Hear, now, of tire heroic sons whom Vasudeva begat on his seven noble wives (9). Bhoja and Viyaya were the sons o Shantideva. Vrikadeva and Dada were the sons of Sunacna (to), Devarakshita obtained Upasangavara as his son. Vrilcadevi, the rlaughtPr ------------* A name of Krishna.

HARIVAMSIiA. of the Trigarta king, gave birth to the high-souled Agavaha. His priest Shaishirayana once grew desirous of testing the manhood (of his brother-in-law Gargya, the priest of the Yadavas) (lI-12). On account of a false charge being laid home to him' Gargya was filled with anger and remained like black iron for twelve years (t3`. He then began to live with a cow-herd's daughter. A nymph, by name Gopali, came to him in this guise (t4). Bv the command of Shulapanif- Gargya, male his human wife concieve, the embryo whereof was irreprersible and never to die (15). She gave birth to a highly powerful king by name Kalayavana. Horses, having their heads like those of hulls, used to carry him in battle (I6). O king that child grew up in the city of the king of Yavanasi- who had no issue. And accordingly he was named Kalayavana (t'). Growing desirous of entering into a battle that king questioned the twice born ones. Thereat the omniscient Narada asked him to fight with the members of Vrishni and Andhaka families (i8). Thereupon starting for Mathura with one Akshouhini soldiers Kalayavana sent his messenger to the house of Vrishnis and Andbakas (ig). Thereupon being united the Vrishnis and Andhakas, making the highly intelligent Krishna their president, held a conference in fear of Kalayavana (2o). Then honoring Pinakilj thev resolved upon flying away ~* The sentences are very elliptica!. The purport is, Saishirayana put his brother-in-law Garaya to test and found him self-controlled. He however `t put a wrong construction on this fact and thought that he had no manhood in him. This enraged Gargya very much whose anger was pacified after twelve years. t A name of Siva. The word literally means one who has a mace in his hand. $ A class of non-Aryans. The nymph Gopali, after giving birth to that son, left the king. A complete army consisting of 1,09,3$0 foot, 656ro horses, 21870 chariots, and 21,870 elephants. N A name of Siva, Literally it means the holder of Pnaka, a trident or three-pronged spear. HARIVAPviSHA. from the charming city of Matlmra and thought of settling down in Kushasthali Dwarka.* HP, who being pure and self-controlled, listens to tile story of Krishna's birth, becomes learned, happy and freed from debts (zt2z). CHAPTER XXXVI, (KROt1SH'THL'S FAMILY). AISHAMI=AYANA said :-'The highly illustrious Vrijinivan was Kroushthu's son. Hill, son was Swaji tile foremost of those celebrating Yajnas (I). Swahu's son was tile king Ushadgu the foremost of speakers. Desiring to have a mast excellent son lie propitiated tile celestials with v arious grand sacrifices accompanied with profuse presents. By performing various religious ceremonies he obtained a son by naare Chitraratha (2-3). His son was the royal saint Sashavindu who was a hero, performed Yajnas duly and cave away profuse presents (4) The highly illustrious king Prittzuslsrawa was Sashavindu's son. Sages, well-read in fr'uranas, designate F'rithushrava's son as Antara. His son was Suyajna whose son was Usbata. Hey` was the foremost of all men desirous of celebrating sacrifices according to the prescribed modes of their respective orders (j-(). Slrineyrs, the repressor of his enemies, was Ushata's son. The royal saint Martrtta was Shineyu's son (7).

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Marutka obtained Kamvalavarhisha as his eldest son. Hey in anger, performed various religious ceremonies securing excellent fruits in tile next world (8)a Kamvalavarlrisha obtained Sutaprasuti as D,va.rka ~,_tuated in the eouctrs of I:~r,-~,~hjr or Y,anQnj.

HARIVAI`vISI-%W. his son who again beg at a son by name Rulcshmalcavach$ (g). Having slain in battle a very clever warrior wearing a hundred coats of mail with sharpened arrows Sutaprasuti attained to most excellent prosperity (to). From Rulcshmalcavacha was born Parajit the slayer of hostile heroes. Para_ jit begat five highly powerful sons, namely 12ulcshtneshu, Yrithurukshma, Jyamogha, Palita and Hari. Their father gave away Pdlita and Hari to the king of Videha (W -t2). Rulcshameshu became the king assisted by Prithnrukshura. Having been exiled by them both from the kingdom, Jydn)ogha lived in a hermitage (r3). Living in tile forest and acquiring equanimity of mind he was instructed by the Brahmanas. Thereupon ascending his car that car-warrior conquered foreign countries and then lived alone in the city of Mirthikavati situate on the bank of Nerbuda. Then conquering the mount Rikshavatam he lived in the city of Shulctimati (r4--y). Jyamogha's wife Shaivya was very strong and chaste. The king, although he had no issue, did not espouse any other wife (z6). He became victorious in a certain battle and obtained a daughter there. Then the king, in a great hurry, said to his wife " She will be your daughter-inlaw." Hearing this the queen said "Whose daughter-in-law will she be"? Thereat Jyamogha, the foremost of kings, said "This Upadanavi will be the wife of a son that will be born to you." On account of the hard austerities of that girl that fortunate Ghaivya, in her advanced years, gave birth to a soti:by name Vidarbha (y---.rg). Vidarbha begat on that girl two heroic and learned sons wellacquainted with the various modes of warfare by name Kratha and Kaishika (20). His third son Lomapada was highly pious. His son was Vabhru whose son was Ahvriti. His son Kaishika was learned and highly pious. His son vas Chedi after whose name pass the kings of the Chaidya race (2r-22). Vidarbha'~ son was Bhima whose son was Kunti. He begat two sores, namely. HARI`JA iVISI-fA. 149 Dhrishta and the powerful Anadhristha. Dhrishtha had three highly pious and heroic sons, namely, Avanta, Dhsh2rha and the powerful Vishahara. Dasharha's son was Vyoma from whom was born Jeemuta (z3-24). His son was Vrehati whose son again was Bhimarath a. And his son was Navaratha (25). His son was Bastraratha whose son was Shakuni. From the utter was born Karambha. The Icing Devarata was Karambha's son. His son was Devalcshatra. The highly illustrious, god-like and sweet-speeched king Madhu, the dory of his race, was Devakshatra's son. Madhu begat on his wife Vaidarbhi a son by name Maruvasa (26-28). Purudvana, the foremost of men, was Maruvasa's son. O foremost of Kurus, he be:-at on his Bhadravati, born in tire race of Vaidarbhas, a son by name itMadhu (2g). Madhu married a lady of the Ilcshwaku family from whom was born Satvana. He was endued with the quality of goodness and enhanced the glory of the Satwatas (30). The man, who knows this account of the family of the high-souled Jyamogha, gets offspring and highest felicity (3r). C FIAPTER XXXVII. (AN ACCOUNT OF VABHRU'S FAIVIIL.h). VAISHAMPAYANA said :--. O Icing, Sat`vata, endued with the quality of goodness, begat on Koushalya several sons, namely Bhajina, T3hajamana, Divya, Devavridha, the mighty armed Andhaka, and Yadu's son Vrishni. Listen to a detailed account of theirs progenitors (r-2). I3hajamana had two '''p`a rlattghters of Srin' b

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Maya, y name Vahyaka and

HnRIVAn-iSHA. lrvaka. He had a number of sons by those two wives. Krami, Kramina, Drishta, Shura and Puranjaya were begotten on Vahyka. And Ayutajit, Sahasrajit, Shatajit, and 3)asalca were begotten on 5rinjaya's daughter Upavahyaka by Bhajamana (g-51. Resolving "I must have a son endued with all accomplishments" the king Devavridha, the performer of Yajnas, carried on hard austerities (6). Controlling his mind lie used to bathe in the water of the river Parnasha and rinse his mouth therewith. On account of his constant touch. the river accomplished what he liked (7). Thinl<inZ alone, that foremost of rivers Parnasha resolved upon doing some good by that kind. Meditating thus she could not set his eye upon a woman capable of giving birth to such an accomplished son. She accordingly made up her mind to become herself the wife of that kind (8-g). Thereupon becoming a maiden and assuming a most handsome form she selected that king as her husband. He too lilted her (rod. She then concieved through that liberal-minded Icing. In the tenth month, she, from king Devavridha, gave birth to a highly accomplished son by name Vabhru. In this family while describing the accomplishments of the noble Devavridha the sages, well-read in the Puranas, used to say:-Before us, at a distance from us and near us we behold the king Devavridha range assuming various forms by virtue of his illusive energy (III31. Vabhru was the foremost of men, and Devavridha was equal unto the celestials. Being slain in battle by Devavr=idha and Vabhru four hundred and sixtytwo thousand men attained to the region of Brahma. Vabhru celebrated many Yajnas, made away gifts, was learned and conversant with the knowledge of Brahman. His weapon was very strong. Besides he was of glorious deeds, highly effulgent and the foremost of Satwatas. His family was extensive and his descendants were Martikavata Bhojas (Fq.-z6). From Andhaka Kashya's daughter obtained four sons, namely Kukura, Bhajamana, Shama and Katxrvalavarrisha: HARIVAMSHA. (i7). Kukura's son was Dhrishnu and Drishnu's son was Kapotaroma. His son again was Tittiri (r8). From him was born Punarvasu, whose son was Abhijit who had two children (cg). Both Ahulca (a son) and Ahuki (a daughter) were well-known and the foremost of all celebrated persons. The following hymn was chanted in Ahuka's praise (20). "Encircled by his pure souled descendants he (was noble and energetic) like a young horse. When that king first went out on his excursion he was protected by the god,* (2t). There was none amongst those who followed this Bhoja king who had no issue, who had not made away a hundred presents, who had not a life extending over a thousand years, who was not of pure deeds and who did not perform Yajnas (2z). At the command of Ahulca ten thousand cars with ten thousand elephants, having yokes, peices of wood at their bottom, flags attached to them, with sounds like the muttering of clouds and golden and silver chains, used to proceed to the eastern quarter (z3-aq.). An equal number of cars and elephants was placed in the northern quarter. Having brought under subjection all his commanders Ashuka used to go about with his kinsmen in his car adorned with a gridle of small bells (25). The Andhakas conferred on Av.anti king Ahuka's sister Ahuki. Ahulca begat two sons on the daughter of the king of Kashi (z6). They were Devaka and Ugrasena who were both like the sons of celestials. Devaka had four god-like sons (27). They were Devavan, Upadeva, Sudeva, and Devaralcstit. He had seven daughters ;of all whom he conferred on Vasudeva (a8). * There is another meaning of this text. He used to go out on a conveyance drawn by eighty men. t3shiti means eighty. Charma means a wooden conveyance and Yukta means seated. The meaning that we have adopted is thus made out. Aslzitayas means gods, Charma leathern protector of arrows ; Yukta protected i. e. he was protected by the gods as arrows are protected by leathern cases i.e. the gods were like leathern cases to him.

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Both the meanings are equally good. The former gives an idea of his splend r The Iat!P- ;bows that he was in the good grace of the celestials.

152 IdARIVAIYISHA. They were Devalci, Shantideva, Sricleva, Devarakshita, Vrikadevi, Upadevi and Sunamni was the seventh (29). Ungrasena had nine sons of whom Kangsa was the eldest. Others were Nyagrodha, Sunama, Kanlza, Shambhu, Subhamija, Rashtrapala, Sudhanu, Ana<lhrishti and Pushtiman. They had five sisters, namely, Kangsa, Kangsavati, Sutanu, Rash. trapali, and the beautiful Kangiza. I have described the family of Ugrasena, born in the Kuril race (3o-3t). Meditating on this highly energetic Kuru race, a man, having offspring, gets a big family (32). CHAPTER XXXVIiI. (AN ACCOUNT OF SWYAMANTAKA JEWEL). VAISHAnRPAYANA said :-Bhajxmana's son was Viduratha, the foremost of car-warriors. The heroic Rajadhideva was Vidurxtha's son (I). Rajadhideva had a number of highly powerful sons, namely the powerful Datta, Atidatta, Shonaswa, Swetavahana, Shami, Dandasharma, Dattashatru and Shatrujit. They had two sisters by name Shravana and Shravishtha (2-3). Shami's son was Pratikskrtra whose son was Swayaaboja and whose son was Hridilza (q). His sons were of dreadful prowess. Of them Kritavarma was the eldest and Shatadhanwa was the second (5). The celestial saint Chyavana begat for him four sons and two daughters. The sons were Vishalz, Vaitarana, Suvanta and Adlridanta. The daughters were Kamada and Kamadantilca (6). Kamvalavarhisha had a learned son named Devavan who had three sons namely Asamouja, Veera and Nasamouja (7). Asamouja HARTVA11SNA. had no issue and therefore Andhaka conferred on him Iris three sons na:meIy Sudangstra, Suvahu and Krishna (81, These and various others members of the Andbalza family have been described to you. Ile, who daily meditates upon Andhalza family, forsooth gets his family multiplied. Krousthu had two wives, Gandhari and D-ladri (9-ro). G>?,ndhari gave birth to the highly powerful flnamilra and MW dri gave birth to Yudhajit and Devamidusha (I L). Anamitra was ever irrepressible and subduer of his en;rries. His son was \Tighna who had two sons I'rasena and Satrajit both of whom were subduers of hostile armies. Living in the city of Dwarl<a Prasena obtained from the ocean the peerless celesiial jewel called Swyaman~aka. The sun was hi-; friend , valuable as his life (t2-Iq'1. Once on a time after the expiration of the night that foremost of car-warriors, ascendinc, his chariot went to the bank of the ocean for batlrircg and worshiping the sun (IS). When lie worshipped the god of rays the invisible lord Vivaswan appeared in effulgence before biro (t6). Thereupon the lung said to tire Lord Vibh5kara before him :-' O lord of rays, I see th::e alrhouah before me in thy same circular effu'gent forrn, 1_~z I always behold thee in the sky. Thou hart appeared before me as a friend but what special favour have I Plot" (I?-r81 ? Hearing this, the lord took out from his neck the peeress jewel Swyamantaha and gave it to him (I9), 'I`(tereup~3n the king saw him in his form. Seeing him ha was plc -ed and conversed with him for a moment (20). 6-While Vivas-wAn ivas about to go away th~.- king aga.~n said to ,i:.; ; --"O lord, it behoveth thee to confer upon me this jewel with winch thou dost alevays light tire worlds" (2 c). Thereupon Bhaslzara gave him w, ~ jec,rl_ SwvamMtaiza. I3oldin- it the lung entered his own city (22). All the people fel.'.~.,'ed him tlrinklg drat the sun was go;og. Filling all the citizens with "'oirder the lung eute;ed tlae inner apparkmnt (231, The icing Sakrajit, with great delight, conferreu that peerless celes2o 15 HAIRVAMSHA.

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tial jewel S'wyamantaka on his brother Prasena (2). That jewel used to produce gaid in the palace of Vrishnis and Andhakas. (By its power) the god of rains used to pour shower in due season and there was no fear of disease (25). Govinda grew desirous of acquiring that peerless jewel ,Swyamantaka from Yrasena. Although capable he did not take it by force or pilfer it (26). Once on a time adorned with that jewel Prasena wrist out a-hunting. He was, for that Swyamantaka, slain by a wild lion (271. Killing that flying lion a Iriffhly powerful bear took that jewel and entered into his den (28). Hearing of the death of Prasena, all the members of Vrislrni and Andlraka families entertained suspicions against/ Krishna,because they knew that he had a fancy for that jewel (2g). Knowing their suspicion and thinking that he himself was innocent the virtuous-souled Krishna, resolving ` I must bring the jewel' set out far the forest where Frasena went for hunting. Following his foot-ceps along with his followers and ransacking the mountains Rikshavan and Vindhya the great Krishna was stricken with fatigue. He then saw Prasena and his horse killed there but did not find the jewel. He ;then saw near Prasena the lion killed by the bear. It was surmised by the foot=tees. Following them he searched for the den of the running bear (30-3). He heard the voice of a female in the huge den of that bear. A nurse was giving play with that jewel to Jamvavan's son and saying `~ do not weep" (j.5). THE NURSE said :-"The lion killed Prasena and he has been killed by Jamvavan. Therefore, O my good boy, do not weep. This Swyamantaka belongs to you" (36). Thereupon keeping all the Yadavas with Baladeva at the mouth of the den and displaying a beautiful form and voice Krishna, with Slrarnga bow, silently entered into it. And laving entered there by force the Lord beheld the bear (37--" 38). Govinda wrestled with Jamvavan in that den for tweet;'' triARIVAA4SHA. one days (391. After Krishna had entered the den all the Yadavas, headed by Baladeva, returned to Dwarlca and announced that he had been slain (o). Having vanquished the highly powerful Jamvavan he married the most beloved daughter of the king of bears by name Jatnvavati and tools away the jewel for clearing himself (of tire charge) (I). Then saluting the king of Rikshas he came out of the den. Enveloped with great beauty, he, afterwards, returned to tl!e city of Dwarka (2). Having thus brought the jewel and cleared himself of the charge he handed over Swyamantaka to Satrajit in an assembly of the Satwatas (3). Having thus acquired the jewel Swyamantaka Krishna, the slayer enemies, who had been accused of a false charge, cleared himself of tire guilt Satrajit had ten wives who gave birth to a hundred sons. Of them three were well-known. Bhangakara was the eldest, the heroic Biitapati was the second, grad Viyatsnata was the third. O ,king, he had three daughters well-known in all the quarters (5--d.G), They were Satyablama, the most excellent of women, Bratini, of firm vows and Praswapini. Satrajit married them all with Krishna (7). Bhangakara had two sI foremost of ipen, SibhAksha and Ndreya. Both ons, the of them were accomplished, and well-known for their beauty (9). IVIadri's son Yudhajit lad a son by name Vrishni. Ile had two sons, Shaphalka and (:hitralca ,g). Slraphalka married the daughter of the King cf Kashi. Her name was Gaudini and her father used to giveaway a tow every day(5o). She gave birth to the great Alcrura who was food of guests and performed sacrifices accompanied with profuse gifts, Upasanja, Mango, Mridura, Arimejaya, Giril<shipa, Upiksha, Shatrula, Arimardana, Dlrarmabhrit, Yatidharma, Gtidhra, I3hoja, Andlaka, Suvahu and Prativahu and to a beautiful daughter by name Sunclari. That beautiful girl was the 'laeen of Virutashwa, was endued with beauty and youth end was charming auto all (Si-5). 0 descendant of Kurra,

HARIVAM5HA.

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Akrura begat on Ugraseni two sons, Sudeva and Upadeva, who were both powerful like the celestials (55). Chitraka had many sons, namely, Prithu, Viprithu, Aswagriva, Ashwa_ vahu, Suparshwa, Gaveshi, Aristhnemi, Aswa, Su<iharma, Dharmabhrit, Suvahu and Vahuvahu and two daughters by name Shravishtha and Shravana. He, who reads of this false accusation against Srilcrishna, suffers from no such thing in his life (56---58). CHAPTER XXXIXe (AN ACCOUNT OF AKRURA). v AISHAMPAYANA said :-Akrura had that peerless jewel which Krishna conferred on Satrajit, stolen by Stratadhanwa (z). Akrura always willed to have the beautiful Satyablrama.* As soon as lee got an opportunity he desired to possess that valuable jewel (2). Thereupon, having slain Satrajit at the dead of night the highly powerful Shatadhanwa tools away the jewel and made a present of it to Akrura (g). Taking, that jewel he made Shatadhanva promise that he Would never give out that the jewel was in his (Akrura's) possession (4). (He said) :-"If Krislna attacks you I shall follow you. Forsootl the whole of 1)warka is now under my control (5)" Oil her father (Satrajit) being slain the illustrious Satyabhama, stricken with * The sentence is el.iptical and requires a little elucidation. Akrura had in view of marrying Satyabharna. But when he found that she had been given away to Krishna he was mortified. He was then seeking for an opporiiunicy of getting tha,jewel Stvyamar;tal~a. HARIVAMSHA. 157 grief, got on a chariot and repaired to the city of Bara e,avata (6). She then communicated to her hu.~band what lead brew perpetrated by Shatadhan~va of the ffio' a race. fhen stricken with grief and standia by his side she began shedding tears (7). Having performed the watering ceremony of the Pandavas burnt in the house of lacy Krishna engaged Satwaki to perform their obsequial rites ($). Thereupon hurrying on to the city of Dwarka the graceful slayer of Mado,ut said to his elder brother Haladhart (9)' "Prasena has been killed by a lion and Satrajit has been slain by Shatadhanwa. Therefore I am the master of the jewel Sywamanfaka (ro;. Therefore speedily get on your car, 0 mighty armed heroe. After slaying ttre highly powerful P'f oja Swyc'!jtatalca will be ours" (t r). Thereupon there arose a terrible encounter between Krishna and Shatadhauwa 7`he latter saw Akrura on all sides ( t2). 'I~hereupon beholding both Krishna and Shatadhanwa en,-abed Alcrura, though capable, out of wickedness did not help the son of Hridilca (I3). Thereat stricken with fear Shatadhanwa tools to his heels. With one mare he travelled over a distance of more than a hundred Yn''anas (t4), 0 Icing, Shatadanwa' (r)f the Bhoja race, had a mare that could go over a distance of a hundred Yojanas, by name h~yrZaEaIarzii?ayd. With her * This refers to an incident in the Mahabharata. Duryodhana treacherously invited the Pandavas to a house of lac constructed for that purpose and set fire to it. They, however, being informed of it bcjorehand, escaped, Duryodhana, however, thought that they had been consumed and Krishna, to keep up an appearance, was performing the obsequial rites, [See 51agugrilxadaha parva.] i The word in the test is Madhusudana, a name of Krishna. Ha was called so on account of his killing the demon king Madhu. A name of Balara:na because he always used to carry a ploughshare m battle. 4 A measure of distance equal to four Kroras which at 300o cubits or 4,00 Yards to the Krora or Kos will be exactly nine miles; other computations make the Ynjaaza but ab half.-WlLsoN. out five tulles, or even no more than four miles and

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158 fiAI21 VA bISHA, he fought with Krishna (ISI. Having travelled over a dis~ tance of a hundred Yo~'anas ShAtadhanwa found her motionless and seeing the increased motion of the car he left her off (f6). Thereupon, O descendant of Bharata, on account of tile exhaustion and misery of drat mare all his vital breaths went up to tile sky. Then Krishna said to Rama. (I7). "Wait here, 0 you of large arms. I have seen the wretched plight of the mare. Going on foot I shall carry away the jewel Swyamantalea (i8)." Thereupon, U king, going on foot, Achyuta (Krishna), highly skilled in the use of arms, killed Shatadhanwa on the way to Mithila (I9). Having slain the highly powerful Bhoja king he did not see Swyamantaka. And seeing Krishna return Balarama said to him "Give me the jewel" (20). KRIaHNA said :-"I have not got it." Thereat Rama was filled with anger. Repeatedly exclaiming "Fie on you, Fie on you," he replied to janarddana (2I). "I forgive you because you are my brother. May you farewell. I go away. I have nothing to do with you or other Vrishnis of DwarkA (22)." Thereupon Rama, the subduer of enemies, entered the city of Mithila. He was then honored with all becoming presents after his heart by the kind of Mithila (23). In the interval the most intelligent Vahhru began to collect various articles for the performance of sacrifices (2q.). The highly illustrious son of Gandini, on account of the jewel Swyamantalca, entered into the initiation-like coat of mails for protecting himselt (z5). He devoted most excellent jewels and various other articles to the performance of sacrifices for sixty thousand years (25). That sacrifice, of the high-souled Akrura consisting of food and various presents, was called the Alerura Yajna (27). Thereupon repairing to the city of Mithila the Icing Duryodhana received from * He initiated himself for the performance of sacrifices, for any one s doing is a proof against all misfortunes. HARiVAMSHA. 159 Balabhadra tire most excellent instructions in tile use of clubs (28). Thereupon propitiating 13alaran to all the mighty carwarriors of the Vrishni race and tile high-souled Krishna brought him back to the city of Dwarka ~29f. Then the foremost of men Akrura, with Andl,akas, left U~.varl;a. Slaying tree highly powerful Satrajit in battle with all his fricuds Kriahn;,, in feat of dissension amongst his leinstnen, neblectrd to;r, (Alcrura). After the departure of Akrura Pakashasan,,k did not pour rain (3o-3I). When the whole country "as devastated by draught tile Kukuras and Andlralras began ,o propitiate Alcrura (32). When the liberal Akrura returned to Drvarka the thousand-eyed India began to discharge showers on the bank of the ocean (33), 0 foremost of Kurus, inorder to please Krishna tile intelligent rlkrura gave him in marriage his sister Sushila (3q.). Guessing by his riches and liberality that Swyamantal{a was with Akrura, Janarddana said to him in tile midst of an assembly "O lord, tile jewel is in thy possession. Do thou give it to me. O giver of honors; do not cheat me. O sinless one, tile anger, that possessed me sixty years before, is now enkindled all on a sudden. A long time has elasped. (35-37), Thereupon at the wordy of Krishna tile high_mindc~d Alerura, without experiencing tile least pain, gave him tile jewel in the midst of the assembled Satwatas (38), Receiving from Akrura the jewel who gave 4 away with all simplicity, Hari, the repressor of enemies, returned it to him with a delighted heart (39), Obtaining tile jewel from Krishna's bands and placing it on his breast. A the sun (40), Give me tile Jewel therefore krura shone there like la) A name of India, the god of He obtained this appellation after Slaying a demon by name Paka. The word literally means,'"' the chastiser of Paka."

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HnRlvnMStfn. a lrurnan form (tI)? Why did the lord Vishnu, who protects all the great men of the world, come down on earth as a milkman (t2)? Why was Shrigarhl,a* identical with elements, who is the cause of the great elements conceived by a woman ranging on earth (t3) ? He, desired by the celestials, occupied the three worlds with his three foot-stepsl' and thus laid down on earth the three roads of three Vargas$ (t4). HP, at tire tune of the universal dissolution, drank up the earth and assumed the form of water. He then converted the whole earth into one sheet of water (t51, He assumed in the days of yore the form of a boar and saved the earth with his tasks (t6). Having vanquished the Asuras on behalf of Puruhutall that foremost of gods conferred upon the celestials the three worlds in the davs of yore (t7). Assuming the form of a man-lion he killed the prime Daitya the highly energetic liiranyalcasipuT (t$), Assuming the form of the submarine fire Samvartalca the lord, in the days of yore, drank the watery oblations of the submarine re-Ck1AP'PEI3 X L. (A DESCRIPTION; OF VISHNU). ANA ,,EJAYA said :--0 Brahman, the sages describe in the Puranas, the incarnations of Vishnu of unlimited energy We have heard from them that the Lord incarnated himself as a boar. But we do not know fully his history, 1315 eornmands, his deeds, his accomplishments, his objects, his conduct and prowess when he assumed before (this form) (t-3). have heard that Krishna Dwaipayana* described this great boar-incarnation before the twice-born ones when they assembled at a sacrifice (4). O Brahman; 1 have heard how ~:VIadhusudana, incarnating himself as a boar, saved with his tusks, the earth sunk in the ocean (5). O Brahman, now d will, to hear at length the various deeds performed by the intelligent Hari the slayer of enemies in his boar and various other incarnatiousfi (5). You alone are capable of describing in order the various deeds of the lord and his character, O Brahman (7). Why did the lord Vishnu, the king of tire c lestials and the slayer of his enemies, take his birth as Vasu 3eva in Vasudeva's family (S) ? Why did fie, leaving the land of gods, abounding with immortals and pious men, come down on earth (9) ? Why did He, w'ho is the king of gods and men and from whom the earth has emanated,convert his celestial body into a human form (to). Why did He, who is alone turuin; the healthy circle of mankind, and who is the foremost of tire holders of discus, set his heart upon assuming * Dwaipayana is the surname of Krishna. The word literally means island-born, the place of his nativity being a small island in the Ganges. T The ten principal forms whioh Vishnu assumed at various periods are called his Avataras ; they are the fish, tortoise, the bear, the man-lion, the dwarf, the two Ramas, Krishna, Buddha and 1Calki, Another name of Vishnu from Shree fortune and garbha womb, i' The allusion is. Bali, a domon king, performed many sacrifices for which he was about to attain to the dignity of India. The gods accordingly grew very anxious and prayed to Vishnu for succour. He, at their request, assumed the form of a dwarfish Brahmana and went to Bali for alms. After Bali had promised him that he would give him whatever he would like to have Vishnu ass6med a large proportion with three legs and asked Bali to give him room for placing his three feet. He placed one in heaven and the other on the earth. There was no room for the third which he placed on Bali's head. + Three-fold objects of life, namely, Dharma (Virtue), Artha, worldly Profit, Kama, Desire. These three roads were laid down by him for mankind. With virtue they can attain l;to heaven, lworldly profit secures, for them, the earth and desire the region underneath it.

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~ i e., He assumed one form of universal intelligence. ~~ A name of Indra from Pnru much Huta worshipped or invoked. This refers to the celebrated episode of Pralhada. He was tire son of the Demon king I-Iiranyalcasipu. He began worshipping Vishnu lvlro was an enemy of Hiranykasipu. He prosecuted his son in various a)'s and afterwards was killed by Vishnu in his man-lion form. 21

162 fiARIVAN2SHA< gion (t9). O Brahman, in various thousands of Yugas that Lord appeared with thousand heads, thousand eyes ail,; thousand feet (20). When the whole world was converted intro one sheet of water, when the entire mobile and immobile creations were destroyed there sprang from his navel a lotus on which Brahma (Grand-father) rested (2r). In the encounter with Taralea, he, assuming a form consistiry of all gods and holding all weapons, slew the demons (22). Seated nn Garuda and assuming a huge proportion he killed the great demon Kalanemi and vanquished the Great Asnra Taralea (2,). Being engaged in eternal Yoga and resorting to his illusive energy he lay on the northern side of the ocean of milk from which came out ambrosia (,24). On account of the consummation of her hard austerities Aditi conceived that celestial ancient Purustia who was like the churning rod of the celestials. Coming out of her womb as a dwarf he satisfied the desire of Iudra who had been confined by the demons (25). Placing his feet in all the worlds he placed all the demons in the water. And malting the gods playful in heaven he conferred upon Indra the kingdom of gods (26). He laid down the rules of Garhapatya* and Anwaharyat works, created the various articles of sacrifice such as Dalcshina,$ Diksha, Chamasall and L1lulehula,,j created the fire where oblations could be offered, mode the e, A sacred fire perpetually maintained by a householder, received from his father and transmitted to his descendants, and from which fires for sacrificial purposes are lighted. The monthly Sraddha or funeral repast in honour of the manes held on the day of new moo:.. Gifts Initiation. A vessel used at sacrifices for drinking the ljuice of the acid 4aclepias ; a kind of ladle or spoon. Zi,, rT wooden mortar used for cleaning rice. HA Rli%A AqSF1A. r6d sacrificial altar, Kusha,l Sruva,a Prokshaniya,' and Dhruva' created the three sorts of ambrosia beneficial to the bath after the celebration of a sacrifice, made the twice born ones offer Havyaa and Kavya,s and the celestials to partake of the former and the ancestral manes of the lattr. After the lines laid down by Parameshthi (Brahma) He, in the days of yore, by various sacrificial Mantras,' made divi_ sions of YU pas,$ Sczzrzz'dhcts,9 ,S'ruhas,' ,Sonza,il the sacred Parzit'lzrz;l2 and of various other sacrificial articles, of the room for placing sacrificial fire of the members, of Yajaryza~?asl' and a classification of :Irledhzz" and other excellent sacrifices. Having, made various classifications of Yugas and displaying Iris prowess before all men he created Kshana,rs Lqva,ls r A species of mass used in many solemn and religious observances ; hence called sacrificial grass. 2 A ladle with a double extremity or two oval collateral excavations made of wood and used to pour ghee upon the sacrificial fire. 3 An object of immolation. 4 A Sacrificial vase made in the shape of the Indiaa fig-leave, and of the wood of the Flacourtia >apida. 5 Fit or proper to be offered in oblation. An offering to the gods.

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6 An oblation or offering of food to deceased ancestors. hymns recited at the time of the celebration of a religious ceremony. 3 A sacrificial post or pillar usually made of bamboos or the wood of the Khadira to which the victim at a sacrifice is bound. 9 Fuel, wood, grass, &c., so employed for enkirfilling fire. Io A laddle or spocn. t I The'juice of a plant of the same name used for drinking purposes. tz A wooden frame round the hole in which a sacrificial fire is lighted. 13 Those who perform sacrifices. I-1 .4 kind of sacrifice. 15 A measure of time equal to thirty Walas or four minutes. 16 A minute division of time, the sixtieth part of the twinkling o an eye.

164 HAIRVAMStIA. Kachtha,l Kala,' the present, past and future, divisions of time, ltllrlrutta,a Ti tPri,4 months, fortnights, years and seasons, the three divisions of the length of life, the multi. plication of the characteristics and the beauty of the mobile and immobile creations, the three Varnas,s the three Lokas6 the tree Vedas,' the the three fires,' three Kalas,a the three. fold aciions,l the three L7lrayasll (means), and the threefold Gnsras" 30-35). By his endless actions these three worlds lead been created by llim before. fie is the creator of all the elements and Gun as and identical With them all (36). By introduceing birth and death amongst mankind he makes tlrPm move about in the universe. fie sports every where in the shape of an animal. He is the lord of the universe He is the refuge of the pious and he (only) punishes tire wicked. He is the origin of tile four Varnas and the r fi measure of time the thirtieth part of a Kala or eighteen twinklings of the eye. 2 A division of time. 3 A division of time, the thirtieth part of the day and night or an hour of forty-eight minutes. A lunar day, one thirtieth of a whole lunation. Three castes, Brahmanas, or the priestly caste, Kshatriy s, the military caste and Vaishyas the merchantile caste. 6 'three regions, heaven, earth and the region underneath the earth. 'the three Vedas are Rik, Yajush and Samara. 3 Three files are (t) DaFshinagrri or a kind of sacred fire that which a taken from the domestic or consecrated fire and is placed to the south (2) Gcarhafiatya or a perpetual domestic fire (g) Alzavarziya i.e., a fire into which oblation is offered. 9 The three ICalas are tile present, pest and future. to '1' Ire three-fold actions are those partaking of the quality of goodness, darkness, and ignorance respectively. t t 'the three-fold means of attaining salvation are, tire destruction of self, the acquisiti:m of wealth and lrarc study. toI'l,e three-fold qualities are namely, those of goodness, darkness and ignorance. HARIVAMSHA. protector of the four Hotras* (3$). (-(e is tire master of the four-fold knowledge and the preserver of tile four Acrarnae.fi Eie is indentical with the various directions, with the slrv, with the air, fire and water (3g). He is identical with the sun, fete moon and the rays. Ile is the lord of Yopns and Fit -only brings about the termination of the night. He is identical with the most excellent lustre and tapas of which we hear (4o). The sages designate him as the thread that connects all the souls ; and the whole universe is His Form.

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The Vedas and all the works exist in Narayana (q.I). Narayana is tile greatest virtue and is the most most excellent condition. Truth exists in Narayana and Taws exists in Him (I2) Salvation exists in NArayana and Narayana is the mist excellent refuge. He is the Aditya and other gods and he is the slayer of demons (q.3). At the time of the universal dissolution he destroys all. Ile is the death unto the regent of tile dead who destroys all. fie is the lord of (Manu and others) who have instituted various orders of honour amongst mankind and he is more sacred than (Gangs and others), who purify the mankind (q.Il. He is the object of learning unto those who are conversant with the Vedas lee is tile lord of the self-controlled (Rislris) ; hr is more handsome than all handsome objects ; he is like fire unto those who are endued with fire-like effulgence (q.j). fie is the mind of men, the ascetic energy of tile ascetics, tile morality of those who are strict moralists, the energy ~of tile energetic, the creator of all creations and the most excellent orit in of all tile worlds (.I6). fie is tile idol of those who seek tile idols and he is the motion of those who are endued with it. Ether is the origin of air and air is the. life of fire (7). The vital Power of the gods is fire and the life of fire is AZadlrusudana. Blood is engendered by juice and by blood is created Four classes of priests. t Four stages of life namely that of a religious student, that of a householder, that of the anchorite, and that of the beggar. HARIVAI\ISHA. flesh (8). From flesh originates fat gore from fat originate the hones and from the bones originate the veins and from veins originates the seminal fluid (al. And the seminal fluid is the instrument of conception. By the process of action at the root of which is tha juice all this is created. OE them the water is the first portion thPr4ore it is called Soumya.* The second ingredient is the fire in the womb (50). Thus the seminal fluid, indential with fire, is al,o made of blood. Thus the essence of all juice, the seminal fluid, is created by an excess of cough and blood is created by an excess billions matter. The scat of cough is the heart and the seat of bile is tile navel. The heart, which is in the body, is known as tile seat of the mind. The fire exists as hunger behind the cavity of the navel. Mind is known as Prajapati (13a-ahn)a), the cough as Soma and the bile as Aani (fire-god). Thus the whole world is identical with fire (5I-5). Where a conception, as is tile formation of a cloud, takes place, the air, accompanied by Paramatman, enters there' (55). It then creates tile various limbs and nourishes them. The vital air, inside the body, divides itself into five and gradually assumes proportions (56). The five vital airs are Yrana, Apana, Samana, LTdana, and Vyana. Prang nourishes the most important portion of the body namely, tile heart Apana nourishes the lover portion of tire body up to tile feet. Udana nourishes the breast and the upper portion ;of tile body. 'rlre vital air, by which works, requiring great strength, are performed, is called Vyana. And the vital air, Samana which exists all over the body, remains at the navel and distributes to their proper places whatever * (In anatomy) the blood before it receives the red particles, tl>e Serum. t 'h he meaning is; as the cloud increases by tile help of smoke, li5ht, water and air so the embryo is nourished by food, fire and water. `hhe air mentioned here refers to tile vital power. The soul enters in the shaL'e of the vital power. HARIVAMSHA. is drunk or eaten. 167 creatures acquire t(After the distribution of the vital airs) the Ire knowledge of the earth through their air, ether, water and light, are convertcd en they C)ccpv their respective portions erform their respective functions. The toll'('Ile, which has the water in it, draws the juice; the eye, which has the light in it, sees the forms; the skin, which hears sound. The hardest portion of the transformation of the earth. The vital air is the metamorphosis of tile air; all tire bole, originate from ether;

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the liquid portion is rut water ; the eye is tile form of lintel: h is the energy of the five elements, is senses. It is the mind, that, by its energy, perceive their respective objects (59-6I). Havino, thus created the ever-existing worlds why did aloe his birth as a man in this mortal world (62) ? This is n7y doubt, this is what surprises me. j He, who is tile energy of mankind, take his birth as a pan (63) ? I have heard an account of my own family as well as of those of my ancestors. I wish now to hear in due order of tile families of Vishnu and Its ( 4). That Vishnu is a great wonder is said by the gods and demons. Do you, O great Muni, describe to me tire wondrous origin of Vishnu (65). Do you describe to me truly the wonderful and delightful account of tile highly energetic Vishnu of well-known deed` and prowess w-ho. surprised the whole world by his actions (66). i Vrish

II APT ER XL1 (THE INCARNATIONS OF VISHNU). r AISHAh1PAYANA said :-O my child, the question that you have put regarding' Hart, the Bolder of Sranga bow, is indeed very great. Listen, I shall still describe the glory of Vishnu as much as lies in my power(rl. Fortunately for you that our mind is bent upon listening to Vishnu's prowess. Hear, I shall describe the celestial `origin of the lord (2). The Brahmanas, well read in tire Vedas, describe him as laving a thousand eyes, thousand faces, thousand feet, thousand heads, thousand Mantis, as eternal, as laving thousand tongues, as effulgent, as wearing thousand crowns, as giving away thousands presents, as having thousand origins Z' and thousand arias (3-4) ; as sacrifice, oblation, Havya,', Bola,' the sacred vessels, the sacrificial altar, the initia tion, charu,a Sruva (51 ; as Srulc, Soma, Stturpa,4 iVIusala,5 Praltshanam, IJalcshinayanam,s Adveryu, Samaga Brahmans, as Sadasya,' Sadanam Sadase (6); as Yupa, Samid, Kasha, Darvi,9 Chamasa, Llukhala, Piagvangsham,l sacrifice, sacti ficial ground, priest and Cltayanall (7) ; as the small and big chariots, as the mobile creation, as the penance, as the good fruit thereof, as Sthandila'Z and huslta (8) ; as Mantra, as fire that carries sacrificial offering, as Bhaga,l3 Bbaga I A food for gods. 2 A priest. 3 A kind of food. A winnowing basket. 5 A wooden pestle used for cleaning rice. 6 Offering of oblation. y members of a sacrifice. $ A house for the assembly of priests. 9 A ladle or spoon. to The room opposite to that which contains the materials for an oblation and in which the family and friends of the sacrifices assemble. I I A level square piece of ground made of bricks prepared for a sacrifice. 12 The same as note (t I) 13 A portion of fire. fiARIVAMSI-YA. vaha," Agrebhuj,g5 Sornabhuj,ls Ghritarchi,i' LJdaniyal= i9) ; and in the sacrifice as the eternal Lord. That intelligent Lord of gods, Vishnu, having the mystic mark of Srivatsa on his breast, incarnated himself in thousands of forms. And thousands of his incarnations shall take place in future, Brahma has said this (ro-m). O great king, I shall describe at length, as accosted by you, the sacred and celestial theme, why the Divine Lord Vishnu, the king of gods and the slayer of his enemies, took his birth leaving the celestial region, in the race of Vasudeva. For encompassing the well-being of the gods and

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men and the prosperity of all the worlds, the Soul o all, for a great work of his own, went through various incarnations (y2-Iq.). I shall describe the sacred and celestial incarnations of the Lord fraught with many virtues that have been recorded in metres and great Srutis (t5). Purifying yourself and con. trolling your speech, listen to them, O Janamejaya. This highly sacred Purana is equal to the Vedas (I6). Hear, I shall describe this celestial story of Vishnu, O $harata, whenever virtue suffers deterioration the Lord, for establishing it, incarnates Himself (y). O great king, he had one form partaking of the quality of goodness. In this form He is constantly practising hard austerities in Heaven (t8), His second forms is possessed by yoga sleep for bringing about the destruction of creatures ; and from this sleep originate persons of misconceived spiritual culture (t9). Having slept for a thousand yugas Tle again appears for work, And after the completio'n of a thousand yugas, the god of gods, the lord of the universe, Vishnu, the Grandfather Brahma, the Regents of all the worlds, the moon, Lt Gayatri and other metrical verses. 15 Fire-I6, 17, z8-The names of fire. Other words have been explained in previous notes. * This refers to His Rajasik darkness, form or the form parking of the quality of

170 iiAiRVAMSHA. the sun, the fire, Brahma, Kapila, Parrsmesthi, the gods, 9::C: seven Rishis, the highly illustrious, threeeyed god Siva, th.air, the oceans and the mountains exist in His form (20-22). The great Sanatkurnar and the high-souled ivlanu, the father of creation (also exist in His form). That ancient Lord, effulgent like the fire, has created all the forms (23). After the destruction of all creatures mobile and immobile, after the destruction of the gods and demons, serpents and 32alcshasas that highly powerful Purusha killed the two irrepressible I?anavas, Madhu and Kaitava in tire midst of the ocean and conferred upon them the boon of final liberation (24-2Jj. While in the days of yore tire lotus-navelled Lord lay in the water of the ocean there sprang from His navel the gods and the Rishis (26). This is the Lotus incarnation of the Lord as recorded in the Vedas and Srutis (27). Next the Boar incarnation of the Lord is recorded in Srutis, where Vishnu, the foremost of the celestials, assumed the farm of a boar and raised up the earth with her forests and mountains, with His tusks sunk in the all-spreading ocean. The (four) Vedas were his feet,the sacrificial altar was his tusk, the sacrifices were his teeth, the funeral pile was his mouth, the fire was his tongue, and the varbhas were the hairs of his body. The great ascetic Brahma was his head, the days and nights were the eyes of that eldest Purusba, the various divisions of the Vedas were the ornaments of his ears, the progenitors were his nose, the 0;anting of the Sama Veda was his great voice. He was identical with virtue and truth. Penance was his nostril; dreadful beasts were his nails and he had Tory r,rms. The air was his soul, the mantra was his trip, rite sanctified Soma juice was his blood, the sacrificial altars were his shoulders. Havi was his smell, Havy and Kavya were his energies, Nagvangsha was his body. He was effulgent and sanctified by various forms of initiation. Dalcshina or gift was his heart. Ile was ascetic and great and the recitation F94RiVAMSI of the Vedic hymns was the ornament of his lips. The great heroes, who stand in the way of virtue, were his ornaments. The various metres were his motion. The sacred Upanishad was his seat. The image of iris wife was his help and he was tall like the summit of the mount 1dleru. This thousandheaded Prime Deity re-established the earth (28-j7), Thus in the days of yore for encompassing the well-being of creatures the Lord, assuming the shape of a sacrificial boar, raised up the earth from the water <>f the ocean (3t3). This is an account o the boar incarnation. Listen now to an account of His man-lion incarnation where assuming the form of a lion he killed Hiranyalcashipu.

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O king, in the days of yore in the golden age, the first of the Daityas born, Hiranyakesipu, an enemy of the gods, practised most excellent penences (40). Observing the vow o silence and steadfastly carrying it on he alone, placed in the midst of water, spent eleven thousand and five hundred years (4z). O sinless one, thereupon Brahma was pleased with his self-control, equanimity o mind, ascetism and observance of rules and the vow of celebacy (42). O great king then the lord o all,the divine self-sprung Brahma,the foremost of all, having the knowledgel~oE Brahman, himself, in his effulgent and suntike car drawn byswans, came to him encircled by all the Adityas, Vasus, Sadhyas, 1Vlaruds, gods, IW dras, Viswas, Yalcsfras, Ralcshas,, Kinnaras, rivers, oceans, stars, Muhurthas, creatures ranging in the slay, planets, celestial saints, old ascetic Siddfras, the seven Rishis, the great royal saints and Apsaras. lie then said to the Daitya ; "O you of firm vows, you are a disciple o mine. I have been pleased with your asceticism. Pray for a boon; may you fare well and acquire your wished-for objects (43-4g)~" HiRANYAKASIPtl said ;-O grand-father, I pray for this boon, that the gods, Asuras, Gandharvas, Yakshas, Nagas, Rakslta.sas, men and goblins may not by any means (till the aItd that the R,ishis, ~~lte_r< enraged, may not imprecate a

,; 172 FIARtVANtSFFA. HARIVAMSHA. '7 curse on me, and that the weapons, mountains, trees, dry or three worlds and having brought them all under sul>jecti-oo wet articles or any other things may not bring about my the Daitya Hiranyaleasipu lived in t!~c celestial region (67). destruction. Let him alone be my destroyer who will be able, As long as he, elated with pride, lived in the celestial re~oion with his servants and army, to kill me only with the strokes the gods could not partake of the sacrificial offerings arid tile of his arms. I, myself, shall be the moon, the sun, the air, Daityas were entitled thereto (63). the fire, air, ether, the stars, the ten quarters, desire, anger, 'i Thereupon the Adityas, Viswas and Vasus sought refuge Varuna, Vasava, Yama, the lord of riches and Yaksha, the with the highly powerful Nara any Vishnu, the lord of king of Kim,purushas (9-54). protection, who is Brahman identical with tilt gods and Thus addressed by the king of Daityas, O emperor, the ( sacrifices, who is the presiding god of the Bral~manas, who self-sprung Deity smilingly said y-"O my child, I confer unpon is eternal, the present and past and future and who is omnis cient these_ymost wonderful and celestial boons. Undoubtedly you will attain to all your desired-for objects (55-56).' cient and adored of all the worlds (69-70), Having said this the divine grand-father repaired, by the THE GOUS said :-Q king of gods, O foremost of the celes etherial region, to his habitation Vairaja resorted to by the tials, do thou save us from the fear of Hiranyakasipu. Thou Brahmana saints. Hearing that the water-sprung deity, the ~ art the Supreme Lord of us all and of Brahma and others.

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foremost of the celestials, had conferred this celestial boon on ~ Chou art our Great God and Great Preceptor. O thou j having eyes like the full-blown lotuses O thou the destroyer Daitya-king Hiraryy akasipu, the gods, headed by Indra, , communicated it to the Creator. Hearing of this conferring ' of enemies, do thou become our help for bringing about the of the boons the Devas, the Nagas, the Gandharvas and the d Munis appeared before the grand-father (57-56). VISHNU said :-O ye immortals, do ye renounce your fear. THE GODS SAID :-"O lord, by this boon the Asura will I promise you safety. O gods, you will, in no tune, acquire oppress us. Be thou propitiated and concert a measure as before the celestial region. I will slay this king of for his destruction" (60). Hearing those words beneficial Danavas, elated with pride, who is unslayable even by the unto all the lord Prajapati, the omniscient, self-sprung Deity, immortals (y3-~4), t the invisible and immortal creator of Havy, Kavya and all i VAISHAMPAYANA said:-Having said this and left the coin other creatures said to the gods (6I-62). "Forsooth he must j pang of the king of gods and others the Lord Hari assumed attain to the fruits '6f his asceticism. After he enjoys them the form of a half-lion and a half-man. Having pressed his the lord Vishnu will kill him." Hearing these words from One palm against another Hari, in his manlion form, repaired the;lotus-sprung Deity all the gods, filled with delight, repair- to the court of Hiranyakasipu (75-y6). His colour was like ed to their respective celestial habitations (63-6). As soon that of clouds and his voice was like the muttering thereof. as he obtained the boon the Daitya Hiranyakasipu, elated fie also became effulgent and fleet like a cloud (77), He, witty with the pride thereof,began oppressing all the creatures (65) his own ha7d, killed the highly powerful and proud Daitya, He d self-controlled l,sMunis of firm oppression on great, ~~itdas with the prowess of a tiger and protected by the mighty g Y (78). This is the man-lion incarnation. Next is that hermitages (66). Having vanquished all the gods of the f a dwarf, r'lssuing this form destructive of the Daityas in

174 HAiRVArIStfA. tile days of yore the powerful Vishnu, witl his three foot-stFps, assailed tlie Asuras in tire sacrifice of Bali (79-QO). Viprachitti, Shivi.,Sanglearaya, Shangku, Ay ashiras, the powerful Flayagriva, the fierce Keturnan, IJgra, Sogra, Vyagra, 1`Iahasura, Pushkara, Pushl:ala, Ssyoslya, Aswapati, Pralhada, Aswasira, Kumbba, Sanahrada, Gaganapriya, AmiIrrada, Hari, b=Iara,Varaha, Sankara, Ruja, Sharabha, Salahha, Kupana, Kopaua, Kratlra, Vrihatlzirti, AIahagihva, SankuIcarna, P2ahaswana, Dirghajlbla, Arkanayana, Mriducha,pa, Mriduprya, Vaya, Garislrtira,

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Namuchi, Saruvara, Vijvara Mahan, Cbakralranta, Krodhahanta, Krodhavardhana, Kalaka, Kalaleeya, Vritta, Krodlra, Virochana, Garishtla, Varistha, I'ralarnva, Naraka, Irrdratapana,Vatapi, Valadarpita, Ketuman, Asiloma, Puloma, Vashkala, Pramada, Mada, Vaislrika, Kala. vadana, Karala, Kouslilca, Shara, Elcaksha, Clradraha, Rahn, Sanharashwa, Maliswan, Shataghni, Chahrahasta, E arighapani, demons with Ashmaand Vindipala weapons in their hands, with those maces and mortars in their hands, those with Parasirvva weapon, maces, clubs spikes and various other weapons in their hands, those assuming various dreadful forms, those assuming the forms of tortoise and fowl, the faces of tares, asses, camels, boars, dreadful Malearas, jackals, mice, frogs leopards, cats, elephants, crocodiles, lambs, hogs, lcine, buffaloes, Godhas, deer, Garuda, those having faces like swords and peacocks, those having armours made of tll;P skin of elephants, some wearing antelope stein, some covering their bodies with barks, some wearing lead-dresses, some wearing crowns, some wearing Asura ear-rings, some wearing Kiritins, some with long tufts of lair, some with conch-like necks-thus a numberless Daityas, wearing various dresses, adorned with diverse garlands arid taking up their burning weapons, surrounded of all sides tile powerful Hrislrikesha (8t-98). Assuming a highly dreadful form and grinding them all with his hands and feet the Lord immediately freed the earth of the derAiQnq HAmvAMSHA. (e~). When he placed his foot-step on the earth, tile sun, ,~f,d the moon remained on his breast, and when lie placed h1i1" loot-step in the sky they lay in his navel (IOO). And when fie placed his foot-step on a better place (than all these) they lay on the knees of the highly powerful Vishnu. This has been related by= the twice-born ones (rot). Having thus slain all tile leading Asuras the Lord Vishnu, the foremost of a!1 the gods, saved the earth and conferred the celestial kingdom on the king of gods (ro2j. Thus have I described the dwarf incarnation of the Great Vishnu. The Brahmanas, ,-ell-read in the Vedas, describe it as the glorious conduct of Vishnu (IO3), The Great Vishnu, the soul of all, next incarnated himself as tire highly forgiving Dattatreya. When tile gods disappeared, the religious works, sacrifices and the four castes suffered deterioration, when truth was lost and untruth flourished, when all the creatures were about to perish, when virtue was on the verge of extinction the Lord re-established the four Vedas with sacrifices as well as tile four castes (IO4-_I07). The boon-giving, intelligent Dattatreya conferred a boon on the Haihaya king Kartavirya, saying :_'O king, these your two arms, by the power of my boon, shall be thousand-fold. O lord of the earth, you will rule over the entire earth and be conversant with virtue. Your enemies shall not be able to look at you" (rob-rco). O slayer of enemies, O emperor, as heard by me, 1 have described to you the most wonderful and auspicious incarnation of Vishnu. the Great Lord next incarnated himself as Jamadagni (i t z). In this incarnation Rama killed in battle Arjuna in tile midst of his irrepossible army who were filled with wonder at his thousand arms (z t2). Having brought tile king Arjuna on earth from his car and assailed that king roaring like clouds with all his kinsmen, Bhrigu's son Pama dropped off his thousand arms with his sword lhe earth, adorned with the mountains Meru and Mandara,

E-tARIVAM5f9A. contained KotZ's of Kshatryas. He divested the earth of the ICshatryas for twenty one times (mg). Having divested the earth of the K,hatriyas the great ascetic son of Bhrigu undertook the celebration of a horse-sacrifice for the expiation of all his sins (tI6). In that sacrifice consisting o profuse gifts Bhrigu's son, with great delight, made a gift of the earth to Marichi's son Kashyapa (tI7). In that horsesacrifice the highly liberal and illustrious Rama, the foremost of car-warriors, made presents of quick-coursing horses, cars, endless gold, leine and elephants (t t8). Even now practising hard

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austerities, Bhrigu's son, effulgent like a celestial, is living on the most excellent mountain Mahendra (IIg). This is the account of the Jamadagni incarnation of the great and intelligent Vishnu, the Vforemost of gods, bearing the mystic mark of Srivatsa on his breast (I2o). In the twenty fourth Yuga, sending Viswamitra before him and dividing himself into four parts the mighty-armed Lord Isvara became celebrated in the world as the king Dasaratha's son Rama. He had eyes like lotuses and was effulgent like the sun (I2t-t22). For extending his favour to the world, for destroying the Rakshasas and increasing virtue the highly illustrious Lord was (thus born (t23). The sages designate that king of men as the body of the masters of Bhutas. Viswamitra instructed that intelligent one in the use of various weapons for the destruction of the enemies of the gods who were irrepressible even unto them and who put obstacles in the"' sacrifices of the self-controlled ascetics. On their behalf that high-souled (prince) the foremost of the strong killed the two Raksliasas Marichi and Suvahu) IZq.-t26). Formerly in the sacrifice of the high-souled Janalca, he, easily out of sport, snapped the bow of Hara (I27). Living in the forest for fourteen years in the company of Lalcshmana Raghava, ever engaged in the wellbeing of all creatures and conversant with all the forms of religion, carried on austerities for fourteen years (t28). The HAIdIVAMSHA. 171 beautiful Sits., well-known in the world used, to remain by his side always. She was the Lalcshmi known before and followed her husband (I2g). Living in Janasthana he accomplished the work of the gods. Raghava practised these hard penances for fourteen years. Lalcshmana followed the foot-steps of Sita and remained there as his servant (130)There were two Ralcshasas, Viradha arid Kavandha of dread= ful prowess. They became so by the imprecation of a Gandharva. Discharging at them burning arrows effulgent like the fire, the rays of the sun or lightning, strong as the thunder-bolt of India, and the feathers wrscioo were made of gold Rama killed them both (r3a-I32). On behalf of Sugriva the highly~powerful Rama killed Bali in battle and installed Sugriva on the throne (t33.). The gods, the tlsuras, the Ralcshasas and the Pisacas were not capable of slaying Ravaua. He ryas difficult of being vanquished by any in the battle-field: Ravana, having the hue of a collection of red collyriurn, had millions of Ralcshasas as his guards. The or s were terrorized by him. He was invincible, irrepressible, proud and powerful like a tiger. Even the celestials could not lock at him and he was elated with pride on account of the boon. He, assisted by his ministers, trilled in bathe dais highly powerful and huge bodied Ravana, the Icing of Ralcshasas, resembling a massive cloud, along with his army (I3--.I37), In the days of yore, Rama killed Ravana the son of Yulastya, with his brothers, sons, ministers and army, who was a confirmed wdllain, committed a great iniquity and was invincible in battle. Madhu's son the great Asura Lavana, a heroic Danava, who ryas elated with pride on account of the boon (conferred on him), was killed in battle in the forest of Madhu, by Rama, who was an expert in battle. Other Ralcshasas were also slain by him (I3g-I4o), Raving performed these feats Rama, the foremost of the pious, collected continually materials for the celebration of ten horse sacrifices (Iq.I). During. Rama's 23 - three v JA HARIVAI\ISHA. flesh (8). From flesh originates fat gore from fat originate the hones and from the bones originate the veins and from veins originates the seminal fluid (al. And the seminal fluid is the instrument of conception. By the process of action at the root of which is tha juice all this is created. OE them the water is the first portion thPr4ore it is called Soumya.* The second ingredient is the fire in the womb (50). Thus the seminal fluid, indential with fire, is al,o made of blood. Thus the essence of all juice, the seminal fluid, is created by an excess of cough and blood is created by an excess billions matter. The

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scat of cough is the heart and the seat of bile is tile navel. The heart, which is in the body, is known as tile seat of the mind. The fire exists as hunger behind the cavity of the navel. Mind is known as Prajapati (13a-ahn)a), the cough as Soma and the bile as Aani (fire-god). Thus the whole world is identical with fire (5I-5). Where a conception, as is tile formation of a cloud, takes place, the air, accompanied by Paramatman, enters there' (55). It then creates tile various limbs and nourishes them. The vital air, inside the body, divides itself into five and gradually assumes proportions (56). The five vital airs are Yrana, Apana, Samana, LTdana, and Vyana. Prang nourishes the most important portion of the body namely, tile heart Apana nourishes the lover portion of tire body up to tile feet. Udana nourishes the breast and the upper portion ;of tile body. 'rlre vital air, by which works, requiring great strength, are performed, is called Vyana. And the vital air, Samana which exists all over the body, remains at the navel and distributes to their proper places whatever * (In anatomy) the blood before it receives the red particles, tl>e Serum. t 'h he meaning is; as the cloud increases by tile help of smoke, li5ht, water and air so the embryo is nourished by food, fire and water. `hhe air mentioned here refers to tile vital power. The soul enters in the shaL'e of the vital power. HARIVAMSHA. is drunk or eaten. 167 creatures acquire t(After the distribution of the vital airs) the Ire knowledge of the earth through their air, ether, water and light, are convertcd en they C)ccpv their respective portions erform their respective functions. The toll'('Ile, which has the water in it, draws the juice; the eye, which has the light in it, sees the forms; the skin, which hears sound. The hardest portion of the transformation of the earth. The vital air is the metamorphosis of tile air; all tire bole, originate from ether; the liquid portion is rut water ; the eye is tile form of lintel: h is the energy of the five elements, is senses. It is the mind, that, by its energy, perceive their respective objects (59-6I). Havino, thus created the ever-existing worlds why did aloe his birth as a man in this mortal world (62) ? This is n7y doubt, this is what surprises me. j He, who is tile energy of mankind, take his birth as a pan (63) ? I have heard an account of my own family as well as of those of my ancestors. I wish now to hear in due order of tile families of Vishnu and Its ( 4). That Vishnu is a great wonder is said by the gods and demons. Do you, O great Muni, describe to me tire wondrous origin of Vishnu (65). Do you describe to me truly the wonderful and delightful account of tile highly energetic Vishnu of well-known deed` and prowess w-ho. surprised the whole world by his actions (66). i Vrish

II APT ER XL1 (THE INCARNATIONS OF VISHNU). r AISHAh1PAYANA said :-O my child, the question that you have put regarding' Hart, the Bolder of Sranga bow, is indeed very great. Listen, I shall still describe the glory of Vishnu as much as lies in my power(rl. Fortunately for you that our mind is bent upon listening to Vishnu's prowess. Hear, I shall describe the celestial `origin of the lord (2). The Brahmanas, well read in tire Vedas, describe him as laving a thousand eyes, thousand faces, thousand feet, thousand heads, thousand Mantis, as eternal, as laving thousand tongues, as effulgent, as wearing thousand crowns, as giving away thousands presents, as having thousand origins Z' and thousand arias (3-4) ; as sacrifice, oblation, Havya,',

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Bola,' the sacred vessels, the sacrificial altar, the initia tion, charu,a Sruva (51 ; as Srulc, Soma, Stturpa,4 iVIusala,5 Praltshanam, IJalcshinayanam,s Adveryu, Samaga Brahmans, as Sadasya,' Sadanam Sadase (6); as Yupa, Samid, Kasha, Darvi,9 Chamasa, Llukhala, Piagvangsham,l sacrifice, sacti ficial ground, priest and Cltayanall (7) ; as the small and big chariots, as the mobile creation, as the penance, as the good fruit thereof, as Sthandila'Z and huslta (8) ; as Mantra, as fire that carries sacrificial offering, as Bhaga,l3 Bbaga I A food for gods. 2 A priest. 3 A kind of food. A winnowing basket. 5 A wooden pestle used for cleaning rice. 6 Offering of oblation. y members of a sacrifice. $ A house for the assembly of priests. 9 A ladle or spoon. to The room opposite to that which contains the materials for an oblation and in which the family and friends of the sacrifices assemble. I I A level square piece of ground made of bricks prepared for a sacrifice. 12 The same as note (t I) 13 A portion of fire. fiARIVAMSI-YA. vaha," Agrebhuj,g5 Sornabhuj,ls Ghritarchi,i' LJdaniyal= i9) ; and in the sacrifice as the eternal Lord. That intelligent Lord of gods, Vishnu, having the mystic mark of Srivatsa on his breast, incarnated himself in thousands of forms. And thousands of his incarnations shall take place in future, Brahma has said this (ro-m). O great king, I shall describe at length, as accosted by you, the sacred and celestial theme, why the Divine Lord Vishnu, the king of gods and the slayer of his enemies, took his birth leaving the celestial region, in the race of Vasudeva. For encompassing the well-being of the gods and men and the prosperity of all the worlds, the Soul o all, for a great work of his own, went through various incarnations (y2-Iq.). I shall describe the sacred and celestial incarnations of the Lord fraught with many virtues that have been recorded in metres and great Srutis (t5). Purifying yourself and con. trolling your speech, listen to them, O Janamejaya. This highly sacred Purana is equal to the Vedas (I6). Hear, I shall describe this celestial story of Vishnu, O $harata, whenever virtue suffers deterioration the Lord, for establishing it, incarnates Himself (y). O great king, he had one form partaking of the quality of goodness. In this form He is constantly practising hard austerities in Heaven (t8), His second forms is possessed by yoga sleep for bringing about the destruction of creatures ; and from this sleep originate persons of misconceived spiritual culture (t9). Having slept for a thousand yugas Tle again appears for work, And after the completio'n of a thousand yugas, the god of gods, the lord of the universe, Vishnu, the Grandfather Brahma, the Regents of all the worlds, the moon, Lt Gayatri and other metrical verses. 15 Fire-I6, 17, z8-The names of fire. Other words have been explained in previous notes. * This refers to His Rajasik darkness, form or the form parking of the quality of

170 iiAiRVAMSHA. the sun, the fire, Brahma, Kapila, Parrsmesthi, the gods, 9::C: seven Rishis, the highly illustrious, threeeyed god Siva, th.air, the oceans and the mountains exist in His form (20-22). The great Sanatkurnar and the high-souled ivlanu, the father of creation (also exist in His form). That ancient Lord, effulgent like the fire, has created all the forms (23). After the destruction of all creatures mobile and immobile, after the destruction of the gods and demons, serpents and 32alcshasas that highly powerful Purusha killed

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the two irrepressible I?anavas, Madhu and Kaitava in tire midst of the ocean and conferred upon them the boon of final liberation (24-2Jj. While in the days of yore tire lotus-navelled Lord lay in the water of the ocean there sprang from His navel the gods and the Rishis (26). This is the Lotus incarnation of the Lord as recorded in the Vedas and Srutis (27). Next the Boar incarnation of the Lord is recorded in Srutis, where Vishnu, the foremost of the celestials, assumed the farm of a boar and raised up the earth with her forests and mountains, with His tusks sunk in the all-spreading ocean. The (four) Vedas were his feet,the sacrificial altar was his tusk, the sacrifices were his teeth, the funeral pile was his mouth, the fire was his tongue, and the varbhas were the hairs of his body. The great ascetic Brahma was his head, the days and nights were the eyes of that eldest Purusba, the various divisions of the Vedas were the ornaments of his ears, the progenitors were his nose, the 0;anting of the Sama Veda was his great voice. He was identical with virtue and truth. Penance was his nostril; dreadful beasts were his nails and he had Tory r,rms. The air was his soul, the mantra was his trip, rite sanctified Soma juice was his blood, the sacrificial altars were his shoulders. Havi was his smell, Havy and Kavya were his energies, Nagvangsha was his body. He was effulgent and sanctified by various forms of initiation. Dalcshina or gift was his heart. Ile was ascetic and great and the recitation F94RiVAMSI of the Vedic hymns was the ornament of his lips. The great heroes, who stand in the way of virtue, were his ornaments. The various metres were his motion. The sacred Upanishad was his seat. The image of iris wife was his help and he was tall like the summit of the mount 1dleru. This thousandheaded Prime Deity re-established the earth (28-j7), Thus in the days of yore for encompassing the well-being of creatures the Lord, assuming the shape of a sacrificial boar, raised up the earth from the water <>f the ocean (3t3). This is an account o the boar incarnation. Listen now to an account of His man-lion incarnation where assuming the form of a lion he killed Hiranyalcashipu. O king, in the days of yore in the golden age, the first of the Daityas born, Hiranyakesipu, an enemy of the gods, practised most excellent penences (40). Observing the vow o silence and steadfastly carrying it on he alone, placed in the midst of water, spent eleven thousand and five hundred years (4z). O sinless one, thereupon Brahma was pleased with his self-control, equanimity o mind, ascetism and observance of rules and the vow of celebacy (42). O great king then the lord o all,the divine self-sprung Brahma,the foremost of all, having the knowledgel~oE Brahman, himself, in his effulgent and suntike car drawn byswans, came to him encircled by all the Adityas, Vasus, Sadhyas, 1Vlaruds, gods, IW dras, Viswas, Yalcsfras, Ralcshas,, Kinnaras, rivers, oceans, stars, Muhurthas, creatures ranging in the slay, planets, celestial saints, old ascetic Siddfras, the seven Rishis, the great royal saints and Apsaras. lie then said to the Daitya ; "O you of firm vows, you are a disciple o mine. I have been pleased with your asceticism. Pray for a boon; may you fare well and acquire your wished-for objects (43-4g)~" HiRANYAKASIPtl said ;-O grand-father, I pray for this boon, that the gods, Asuras, Gandharvas, Yakshas, Nagas, Rakslta.sas, men and goblins may not by any means (till the aItd that the R,ishis, ~~lte_r< enraged, may not imprecate a

,; 172 FIARtVANtSFFA. HARIVAMSHA. '7 curse on me, and that the weapons, mountains, trees, dry or three worlds and having brought them all under sul>jecti-oo

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wet articles or any other things may not bring about my the Daitya Hiranyaleasipu lived in t!~c celestial region (67). destruction. Let him alone be my destroyer who will be able, As long as he, elated with pride, lived in the celestial re~oion with his servants and army, to kill me only with the strokes the gods could not partake of the sacrificial offerings arid tile of his arms. I, myself, shall be the moon, the sun, the air, Daityas were entitled thereto (63). the fire, air, ether, the stars, the ten quarters, desire, anger, 'i Thereupon the Adityas, Viswas and Vasus sought refuge Varuna, Vasava, Yama, the lord of riches and Yaksha, the with the highly powerful Nara any Vishnu, the lord of king of Kim,purushas (9-54). protection, who is Brahman identical with tilt gods and Thus addressed by the king of Daityas, O emperor, the ( sacrifices, who is the presiding god of the Bral~manas, who self-sprung Deity smilingly said y-"O my child, I confer unpon is eternal, the present and past and future and who is omnis cient these_ymost wonderful and celestial boons. Undoubtedly you will attain to all your desired-for objects (55-56).' cient and adored of all the worlds (69-70), Having said this the divine grand-father repaired, by the THE GOUS said :-Q king of gods, O foremost of the celes etherial region, to his habitation Vairaja resorted to by the tials, do thou save us from the fear of Hiranyakasipu. Thou Brahmana saints. Hearing that the water-sprung deity, the ~ art the Supreme Lord of us all and of Brahma and others. foremost of the celestials, had conferred this celestial boon on ~ Chou art our Great God and Great Preceptor. O thou j having eyes like the full-blown lotuses O thou the destroyer Daitya-king Hiraryy akasipu, the gods, headed by Indra, , communicated it to the Creator. Hearing of this conferring ' of enemies, do thou become our help for bringing about the of the boons the Devas, the Nagas, the Gandharvas and the d Munis appeared before the grand-father (57-56). VISHNU said :-O ye immortals, do ye renounce your fear. THE GODS SAID :-"O lord, by this boon the Asura will I promise you safety. O gods, you will, in no tune, acquire oppress us. Be thou propitiated and concert a measure as before the celestial region. I will slay this king of for his destruction" (60). Hearing those words beneficial Danavas, elated with pride, who is unslayable even by the unto all the lord Prajapati, the omniscient, self-sprung Deity, immortals (y3-~4), t the invisible and immortal creator of Havy, Kavya and all i VAISHAMPAYANA said:-Having said this and left the coin other creatures said to the gods (6I-62). "Forsooth he must j pang of the king of gods and others the Lord Hari assumed attain to the fruits '6f his asceticism. After he enjoys them the form of a half-lion and a half-man. Having pressed his the lord Vishnu will kill him." Hearing these words from One palm against another Hari, in his manlion form, repaired

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the;lotus-sprung Deity all the gods, filled with delight, repair- to the court of Hiranyakasipu (75-y6). His colour was like ed to their respective celestial habitations (63-6). As soon that of clouds and his voice was like the muttering thereof. as he obtained the boon the Daitya Hiranyakasipu, elated fie also became effulgent and fleet like a cloud (77), He, witty with the pride thereof,began oppressing all the creatures (65) his own ha7d, killed the highly powerful and proud Daitya, He d self-controlled l,sMunis of firm oppression on great, ~~itdas with the prowess of a tiger and protected by the mighty g Y (78). This is the man-lion incarnation. Next is that hermitages (66). Having vanquished all the gods of the f a dwarf, r'lssuing this form destructive of the Daityas in

174 HAiRVArIStfA. tile days of yore the powerful Vishnu, witl his three foot-stFps, assailed tlie Asuras in tire sacrifice of Bali (79-QO). Viprachitti, Shivi.,Sanglearaya, Shangku, Ay ashiras, the powerful Flayagriva, the fierce Keturnan, IJgra, Sogra, Vyagra, 1`Iahasura, Pushkara, Pushl:ala, Ssyoslya, Aswapati, Pralhada, Aswasira, Kumbba, Sanahrada, Gaganapriya, AmiIrrada, Hari, b=Iara,Varaha, Sankara, Ruja, Sharabha, Salahha, Kupana, Kopaua, Kratlra, Vrihatlzirti, AIahagihva, SankuIcarna, P2ahaswana, Dirghajlbla, Arkanayana, Mriducha,pa, Mriduprya, Vaya, Garislrtira, Namuchi, Saruvara, Vijvara Mahan, Cbakralranta, Krodhahanta, Krodhavardhana, Kalaka, Kalaleeya, Vritta, Krodlra, Virochana, Garishtla, Varistha, I'ralarnva, Naraka, Irrdratapana,Vatapi, Valadarpita, Ketuman, Asiloma, Puloma, Vashkala, Pramada, Mada, Vaislrika, Kala. vadana, Karala, Kouslilca, Shara, Elcaksha, Clradraha, Rahn, Sanharashwa, Maliswan, Shataghni, Chahrahasta, E arighapani, demons with Ashmaand Vindipala weapons in their hands, with those maces and mortars in their hands, those with Parasirvva weapon, maces, clubs spikes and various other weapons in their hands, those assuming various dreadful forms, those assuming the forms of tortoise and fowl, the faces of tares, asses, camels, boars, dreadful Malearas, jackals, mice, frogs leopards, cats, elephants, crocodiles, lambs, hogs, lcine, buffaloes, Godhas, deer, Garuda, those having faces like swords and peacocks, those having armours made of tll;P skin of elephants, some wearing antelope stein, some covering their bodies with barks, some wearing lead-dresses, some wearing crowns, some wearing Asura ear-rings, some wearing Kiritins, some with long tufts of lair, some with conch-like necks-thus a numberless Daityas, wearing various dresses, adorned with diverse garlands arid taking up their burning weapons, surrounded of all sides tile powerful Hrislrikesha (8t-98). Assuming a highly dreadful form and grinding them all with his hands and feet the Lord immediately freed the earth of the derAiQnq HAmvAMSHA. (e~). When he placed his foot-step on the earth, tile sun, ,~f,d the moon remained on his breast, and when lie placed h1i1" loot-step in the sky they lay in his navel (IOO). And when fie placed his foot-step on a better place (than all these) they lay on the knees of the highly powerful Vishnu. This has been related by= the twice-born ones (rot). Having thus slain all tile leading Asuras the Lord Vishnu, the foremost of a!1 the gods, saved the earth and conferred the celestial kingdom on the king of gods (ro2j. Thus have I described the dwarf incarnation of the Great Vishnu. The Brahmanas, ,-ell-read in the Vedas, describe it as the glorious conduct of Vishnu (IO3),

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The Great Vishnu, the soul of all, next incarnated himself as tire highly forgiving Dattatreya. When tile gods disappeared, the religious works, sacrifices and the four castes suffered deterioration, when truth was lost and untruth flourished, when all the creatures were about to perish, when virtue was on the verge of extinction the Lord re-established the four Vedas with sacrifices as well as tile four castes (IO4-_I07). The boon-giving, intelligent Dattatreya conferred a boon on the Haihaya king Kartavirya, saying :_'O king, these your two arms, by the power of my boon, shall be thousand-fold. O lord of the earth, you will rule over the entire earth and be conversant with virtue. Your enemies shall not be able to look at you" (rob-rco). O slayer of enemies, O emperor, as heard by me, 1 have described to you the most wonderful and auspicious incarnation of Vishnu. the Great Lord next incarnated himself as Jamadagni (i t z). In this incarnation Rama killed in battle Arjuna in tile midst of his irrepossible army who were filled with wonder at his thousand arms (z t2). Having brought tile king Arjuna on earth from his car and assailed that king roaring like clouds with all his kinsmen, Bhrigu's son Pama dropped off his thousand arms with his sword lhe earth, adorned with the mountains Meru and Mandara,

E-tARIVAM5f9A. contained KotZ's of Kshatryas. He divested the earth of the ICshatryas for twenty one times (mg). Having divested the earth of the K,hatriyas the great ascetic son of Bhrigu undertook the celebration of a horse-sacrifice for the expiation of all his sins (tI6). In that sacrifice consisting o profuse gifts Bhrigu's son, with great delight, made a gift of the earth to Marichi's son Kashyapa (tI7). In that horsesacrifice the highly liberal and illustrious Rama, the foremost of car-warriors, made presents of quick-coursing horses, cars, endless gold, leine and elephants (t t8). Even now practising hard austerities, Bhrigu's son, effulgent like a celestial, is living on the most excellent mountain Mahendra (IIg). This is the account of the Jamadagni incarnation of the great and intelligent Vishnu, the Vforemost of gods, bearing the mystic mark of Srivatsa on his breast (I2o). In the twenty fourth Yuga, sending Viswamitra before him and dividing himself into four parts the mighty-armed Lord Isvara became celebrated in the world as the king Dasaratha's son Rama. He had eyes like lotuses and was effulgent like the sun (I2t-t22). For extending his favour to the world, for destroying the Rakshasas and increasing virtue the highly illustrious Lord was (thus born (t23). The sages designate that king of men as the body of the masters of Bhutas. Viswamitra instructed that intelligent one in the use of various weapons for the destruction of the enemies of the gods who were irrepressible even unto them and who put obstacles in the"' sacrifices of the self-controlled ascetics. On their behalf that high-souled (prince) the foremost of the strong killed the two Raksliasas Marichi and Suvahu) IZq.-t26). Formerly in the sacrifice of the high-souled Janalca, he, easily out of sport, snapped the bow of Hara (I27). Living in the forest for fourteen years in the company of Lalcshmana Raghava, ever engaged in the wellbeing of all creatures and conversant with all the forms of religion, carried on austerities for fourteen years (t28). The HAIdIVAMSHA. 171 beautiful Sits., well-known in the world used, to remain by his side always. She was the Lalcshmi known before and followed her husband (I2g). Living in Janasthana he accomplished the work of the gods. Raghava practised these hard penances for fourteen years. Lalcshmana followed the foot-steps of Sita and remained there as his servant (130)There were two Ralcshasas, Viradha arid Kavandha of dread= ful prowess. They became so by the imprecation of a Gandharva. Discharging at them burning arrows effulgent

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like the fire, the rays of the sun or lightning, strong as the thunder-bolt of India, and the feathers wrscioo were made of gold Rama killed them both (r3a-I32). On behalf of Sugriva the highly~powerful Rama killed Bali in battle and installed Sugriva on the throne (t33.). The gods, the tlsuras, the Ralcshasas and the Pisacas were not capable of slaying Ravaua. He ryas difficult of being vanquished by any in the battle-field: Ravana, having the hue of a collection of red collyriurn, had millions of Ralcshasas as his guards. The or s were terrorized by him. He was invincible, irrepressible, proud and powerful like a tiger. Even the celestials could not lock at him and he was elated with pride on account of the boon. He, assisted by his ministers, trilled in bathe dais highly powerful and huge bodied Ravana, the Icing of Ralcshasas, resembling a massive cloud, along with his army (I3--.I37), In the days of yore, Rama killed Ravana the son of Yulastya, with his brothers, sons, ministers and army, who was a confirmed wdllain, committed a great iniquity and was invincible in battle. Madhu's son the great Asura Lavana, a heroic Danava, who ryas elated with pride on account of the boon (conferred on him), was killed in battle in the forest of Madhu, by Rama, who was an expert in battle. Other Ralcshasas were also slain by him (I3g-I4o), Raving performed these feats Rama, the foremost of the pious, collected continually materials for the celebration of ten horse sacrifices (Iq.I). During. Rama's 23 - three v JA HARIVAMSIiA. rrgeme, not a single inauspicious sound was heard, hostile winds did not blow and no body lost hi, property (142). No widows bewailed, nobody met with misfortune and the whole worlds enjoyed peace during Rama's rule (a 3). Creatures had no fear from the obstruction of water and air and the aged people had not to perform the obsequial rites of the boys (t). The Kslratriyas used to serve the Brahmanas, the Vaisyas used to follow the Kslratriyas, and the Sudras, divested of pride, used to serve the three superior castes. 'rhe women never disregarded their husbands, and the husbands never illtreated their wives. Ti;e whole world was in peace, and freed from robbers. Rama alone was the lord and protector of all (i-I6). During Rama's rule people lived fcr a thousand years and had a thousand sons and no creature suffered from any disease (t7). During Rama's rule, tire gods, the Rishis and men assembled together in the world (r8). Persons, well-read in the Puranas who consider Rama as the source of all truths, have sung this hymn in honor of that intelligent one (t9). "Rama, the king of AyodhyA, had a green hue, black eyes, nectarine speech, a shinning face, arms extending up to the knees, a beautiful countenance and leonine shoulders. He ruled for eleven thousand years. In the kingdom of drat high-routed king were coirtinuallv heard the chanting of the Rig, Yajush and Sama Vedas, the twang of bows and the utterances rE make gifts and eat" (!o-r52). The energetic and accomplished sore of Drsaratha, Rama, shinning in his own effulgence, surpassed even the sun in his lustre (tg). Having celebrated hundreds of holy sacrifices with perfect and most excellent gifts the highly powerful Raghava left Ayodhya and repaired to the celestial region (t). Having thus brought about * By the word world the author evidently means the whole of Rama's dom:rion whirl a=tended over the entire northern and southern India and even t:ac :ar-off Ceylon. It is frequently seen in Sanskrit works that the word wo; Id is generally put for whole of India. HARIVAMSFIA, the destruction of Ravana with all his kinsmen, the omniscient and mighty-armed Rama, the descendant of Ilcshal<u, returned to the region of the celestials (i55). VAISIIA1VtpAyANA said ;-In the Mathura Iialpa the hiohcouled Keshava, for the behoof of mankind, went through this incarnation which I have been, at present, dPzcribinl(y (z56). In this incarnation the powerful lord sleet Sal.va, 11'Iainda, Dwivida, Kansa, Aristha, Vrishabha, Keshi, the <?emonecs Putana, the elephant Kuval,ryapida, Chanura, lYlusthi and other demons in human formsy (t?-I5$), $y

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Him of wonderful deeds the thousand arms of Vana were chopped off. The Asura 1Varaka and hi;hly powerful Yavana were slain by him in battle (t9). HP carried away by force all the jewels of the kings. And all the wicked Icings of the earth were slain by him tt6o). After the expiration of the ninth incarnakion of the Dwapara Yu aa included within the eighteenth Mahayuga, the lord Vishnu, having sent beforehand Jatukarnx, took his birth as VedaVyasa* (t6y. The one Veda's was divided into four by that The Vedas are the earliest work on our theology. According to the tradition they were coeval with creation which had itself taken place according to the laws of a pre-existing Veda. They were however scattered ; some legends state they were lost ; and it was not till after many years that a Rishi or sage arranged them and gave them the form in which they are known. These are Rik, Yajush, Saman and Atharvan. The"Rig_Veda, from the radical rich to laud, is intended to be read on occasions when encomiastic prayers and hymns to the elemental deities are prescribed, by the law; the Yajush relates chiefly to oblations and sacrifices and contains prayers adapted for certain rites to be performed at the full and change of the moon and hymns and directions regarding oblations to the manes ; the Sama Veda contains songs of lyrical character to be recited with melody; and the Atharva Veda, which is considered to be of a late date, consists of various hymns and incantations, the greater part of which are intended for the dent;action and perdition of enemies This arrangement arranger, procured t to he editor the name of Tlyasa or

HARIVAMSHAo high-souled one. This Vyasa, the son of Satyavati,* pro. created the race of Bharatas (i62). O king; these incarnations, of the Lord, undertaken for the behoof of rnanlcird, have been described. I shall now present an account of the future incarnations (c63). The Lord again, for the well-being of mankind, will appear as Kalki in the house of a Brahmana by name Vishnuyashas in tile village of Sambhala (i6q.). After the expiration of the tenth incarnation He will send Yajnavallca before Him and then engage in a discussion with the followers of Buddhism, who belive in tile transcient science, who always praise the present and speak ill of the sacrifices. After defeating them he will disappear at the confluence of the Ganges and Yamuna with his followers. When all the families will be ruined, when all the kings, with their ministers and soldiers will be destroyed there will be none to look after the people. When they will all be killed by internal dessensions and when their riches will be pilfered by one another, they will begin to weep, being stricken with grief. Thus, assailed by mis. fortune at the end of the Kaliyuga all the creatures will meet with destruction along with the Yuga itself (t65-r68). After the termination of the Kali Yuga the Satya Yuga will again appear in due order. This is the outcome of the natural sequence and there can no perversion of it (i69). These and various other celestial incarnations, consisting of gods, have been recorded in the Puranas by tile Rishis conversant with the knowledge of Brahman (r7o). I have only given an outline of the incarnations of the Lord the preceptor of all the worlds, by tile chanting of which even the gods are charmed and in which exist all the Srutis and PuraSatyavati was the daughter of a Apsara in the form of a fish. She passed into the hands of a fisherman. A Rishi, Parasara by name, grew amorous on seeing her. He knew her and in time she gave birth to a son on an island in the Yamuna. This son is Vyasa. See Mahabliarata, Adi Parva chapter LXIti. HAR11JAMSliA. eras (t7I--ty2). The ancestral manes of the person are delighted who, with folded palms, listens to or recites the incarnations of Vishnu of unlimited power. If a man listens to tile illusive sports of this Lord

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of Yoga lie is freed from all his sins and acquires, by the favour of the Lord, virtue, prosperity, ascetic wealth and various objects of enjoyment (y3-rr74). CHAPTER XLII (VISHNU'S APPEARANCE). AfSHA"VAX, ANA said;-Listen, O king, duly to the dignity of Vishnu as Viswa (the lord of protection) to that of Hari in the Satya Yuga, to that of Vailcunta amongst tile gods, to that of Krishna amongst men, to that of Iswara, and to tile motive of his various actions past and future (I-z). Although invisible the lord assumed forms (at various periods). Narayana is the cause of all creations and is eternal (3), This Narayana assumed the form of Hari in tire Krita Yoga, Brahmh, Indra, tile moon, Dlcarma, Sulcra and Vrihaspati are all the forms of Narayana (4). Yadu's'sou Vishnu became tile son of Aditi and passed by the name of king Iudoa_ varaja (or), Fur encompassing the destruction of the L>aityas, Danavas and Rakshasas, tire enemies of tire celestials, Narayana, out of favour, became the son of Aditi (6). This Supreme Soul created Brahma in the days of yore. And that Prime Purusha in the First Kalpa, created all the Praja. patis (7) They, ~ assuming various forms, became the launders of many most excellent I3rahmana families. From

HARIVAIN1S1fA. these high-souled ,ones emanated the eternal Vedas con. listing of various branches (8). I have thus recounted the names of the wonderful Vishnu. Now hear from me the subject that is worthy of being recounted (g). After the Asura Vitra had been slain and even when Satya Yuga was not over there tools place the world-renowned war with Taraka (fo). Being elated with success in war and assisted by the Gandharvas, Yalcs]ras, Uragas and Kalcshasas tire dreadful Danavas engaged in an ouslanght <>f the Gods (ii). When al] the weapons were destroyed in battle, they were about to be killed by the Danavas. Accordingly being ., baffled they sought rouge into the owniscient.Lord Narayana the God of protection (t2). In the meantime were heard the dreadful mutterings of clouds pouring showers of embers that covered the sky with the sun, moos and planets and that were accompanied by lightnings. And seven kinds of wind were driven against one another (f3-I4). Assailed by boiling water currents, tire f:cll of lightnings and the winds endued with the velocity of lightnings, and as if being consumed by them the earth began to emit terrible sounds. Thousands of fire-brands fell down from the sky. Cars began to fall down and ,,n up. Beholding those portends the people were stricken with fear as they become at the termination of the four Yugas (t5-t7). The whole world was enveloped with darkness and nothing was visible. The ten cardinal t The Hind-us have received their religion through revelation, the Vedas They hold that the Vedas are without beginning and end. It may sound ludicrous how a book can tie, without beginning or end. But by the Vedas no books are meant. They mean the accumu:ated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery ;and would exist if all humanity forgot it, so with the laws that govern the spiritual world. The moral, ethical and spiritual relation between souls and souls and between individual spirits and the Father all spirits were there before their discovery and would remain even if we forget them. The discoverers of these laws are called Rishis and they are honored by the Hindus. ` HARIVAM FHA. points, biPng covered with darkness, did not became visible(t8). It appearel as if the incarnate form of the f of the dark-

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points, of tire month was veiled by the cloud of dissolution. The sun being overclouded the w]role sky was enveloped with darkness (rg). Dispersing these clouds together wish darkness the Divine blackfined Hari displayed his celestial form (20). His burly was dar(c.lmed like a cloud and his hairs were black like collyriuul. In his dark form Krishna appeared like a dark mountain (2I). He put on a burningyc]low raiment and was bedecked with fold. It appeared as if a body, enveloped with the darkness of smoke, arose like the fire of dissolution (22). His shoulders had grown eightfold, his heads were coverd with head-gears and his fists were adorned with go]den weapons (23). His hand was delighted with a sword by name Nandalca which was immoveable like a mountain stricken with the rays of the sun and the moon and w]rich was tied to a waist-cloth of the hue of Winas stone. The arrows were like the serpents (2). He held mace, thunderbolt, a ploughshare, a conch, a discus and a club in his hands. Vishnu was like a mountain of which the base was forgiveness and the tree was Sree. He held the Sranga bow in his hand. He was seated n a car to which were yoked yellow-hued horses, on which were hoisted flags having tire emblem of Garuda painted on tlre,n, which had the effulgence of the moon, had beautiful wheels, of which Mandara mountain was tire axle, and tire serpent Ananta was the rein. It had Meru and Kuvera on it, was filled with stars and planets and adorned with vari, gated flowers. That lord of gods, who always gives protection, was seen seated in the sky on an effulgent celestial car by tire gods -defeated by tire Daityas at a trine when they were stricken with fear (25-25). All tire gods, headed by Indra, at first sent up a shout of exclamation a"d then sought refuge with the lord to whom all resort for shelter (29), Hearing this loud exclamation the kind betty Vishnn made tap his mind for destroying tire gods iii

I 8:1 HAIRVAMSHA. that great encounter (30). Stationed in the pure sky, Vishnu, that foremost of gods, promised to the celestials, saying, O ye Maruts, may you fare well, do not fear. Be at ease, I have defeated the Danavas. Do ye take back the three worlds." Thus welcomed by the words of the truthful Hari the gods attained to that supreme delight which they enjoyed when they obtained ambrosia out of the ocean (3i33). Thereupon the darkness was removed and the cranes emitted cries. Auspicious winds blew and the ten directions were cleared up. Shinning stars began to circumambulate the noon, and other luminous bodies began to move round the sun. The planets did nut oppose one another and all the rivers grew delightful. Etherial and celestial roads appeared beautiful (34-36) The rivers began to flow quietly and the oceans did not suffer any agitation. The internal organs of men worked well (z7). The great saints were shorn of grief and began to chant the Vedic hymns. Hearing the promise of the Lord that he would slay all the enemies in battle the fire began to eat sweet and nourishing oblations. Sacrifices were duly undertaken and the minds of men were delighted (38-36). CHAPTER KLIII. (THE PREPARATION OF THE DANAVAS FOR THE BATTLE). VAISHAP4PAYANA said :-O sinless one, thereupon, hear ing of the fear from Vishnu, the Daityas and Danavaso irrepressible in battle, began to make preparations for wad HARIVAi~fSIiA. tin a great scale (I). Being desirous of a battle the I3anava Maya ascended a golden car as the sun rises over the mount Meru. It had four strong. wheels twelve hundred cubits in circumference, could go anywhere, contained many huge weapons,was filled with the tinkling of small bells, was matted with leopard skins, adorned with jewels and gold, artificial figures o animals and various collections of birds, contained many celestial weapons and quivers, had the sound like the

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muttering of clouds, had beautiful axles, was the best of the most excellent cars, was filled with beautiful nests, and mountain-like clubs. It was huge like the very ocean itself, and its joints were adorned with golden Keyuras and bracelets. Its pales were made of gold and it was adorned with huge pennons and flags. It looked like the mount Mandara when the sun rises over it, like the prince of elephants and the ocean. It contained thousands of bears and the sound of its wheels was like the roaring of the ocean. It was effulgent, could course in the sky and strike the cars of the enemies. The Danava Tara got upon a most excellent iron car. It was two miles in dimension, was huge like a collection of mountains, was blade like red collyrium and was made of strong and well seasoned iron. It had eight wheels, axles and poles and was dark like an ember. Its sound was like the roaring of an ocean and its windows were covered with iron nets. It contained iron Parighas, Kshe panyas, clubs, Prasas, maces, various other wooden weapons, Tomaras and Parashwadas. It was a cfi`cead to the enemies and was drawn by a thousand of mules huge like the mount Mandara. On its flag there was an emblem of a crow (2I2). Being highly enraged and taking up a club Virochana stood before the army like a mountain with shinning summits (I3). The Danava Hayagriva, the repressor of the hostile armies, began to drive a car drawn by a thousand steeds (tq.). Stretching his huge bow, many thousand cubits in dimension, the Dana,va Varaha stood a4

before the army like a fig tree covered with its branches (i5). Shedding tears of anger out of haughtiness and with his lips and teeth trembling the Ddnava Khara stood for the battle (t6). Ascending a car drawn by twelve horses and srrrnunded by DAnava Vyubas the energetic Aristha began to move about in the battle field (t7). Adorned with golde:~ car-rings, Viprachi'ti's son Sweta stood before the battlefield 111ze a white mountain (I8). Armed with most excel. lent weapons made of stone and being tired thereby Bati's son Arist~a stood there for battle like a mountain (t9). A Ddnava, by name Kishora, resembling a young charger in pride, appeared like the sun in the midst of the Daitya army (2o). Being dressed %vith a long raiment resembling i a cloud the Ddnava L -iniva appeared in the midst of the Daitya Vyuhas* like the sun possessed by Rahut (2t). Taking up weapons in the shape of teeth, lips grad eyes the huge-bodied and terrible warrior Sharblranu smilingly stood before the Daityas (22). Some shone on the horses and others on the elephants. Some sat on the lions and tigers and others on boars and bears (23). Some rode the asses and camels and others rode the clouds. And others rode on various birds and some the winds. (24). Other Daitya proceeded on foot. Some Daityas, with dreadful faces, some with one foot and some with two feet began to dance for battle (25). Some began to strike their arms. Thus the leading Danavas began to roar there like proud tigers (26). The Daityas, expert In the use of bows, began to assail the gods with fierce club, Parighas and their Parigha-like arms (27). And sporting with maces, Prashas, clubs hooks, swords, Sataghnies, sharpened daggers, excellent iron Parighas and discuses they delighted the soldiers (28-29). The * The arrangement of troops in various positions, as the array in line, that in column, that in circle, and that in mixed order. '-, This is the mytholical account of the solar ecclipse. t i,e. were fleet like the wind. ttAIRVAMSHA. HARIVAMSHA. 187 Danavas, irrepressible in battle, desired for victory. Thus the Danavas, proud of their various weapons, confronted the gods life rising clouds (30). That Daitya army, consisting of thousands of Danavas,

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resembling the air, the fire, the cloud and the mountain and filled with war-like speed and advancement, was maddened with desire for battle (3t): CHAPTER X LIT [ARRANGEMENT OF THE CELESTIAL. ARMY.] V AISHAMPAYANA said:--O my child, you have thus heard of the arrangement of the Daitya array in the war between the gods and demons. Hear, now of an account of the arrangement of the army of the gods as well as that of Vishnu's army (t). The Adityas, the Vasu.s, the Rudras and the two highly powerful Aswinis tools charge of their respective soldiers and attendants. The commander of the whole celestial army, the thousand-eyed Patriarch Pakashana sat on his elephant Airavata in front (of the army). On his left was kept in readiness a car, quick coyrsing like Garuda, with beautiful wheels and adorned with gold and diamonds (2---d.). Thousands of gods and Gandharvas and Yalcshas followed him. And the effulgent Brahmana saints, members of his court, began to thank his glories (5). Protected by Valahakas, carrying weapons, accompanied by lightnings produced by the hurling of I::dra's thunderbolt and resembling mountains moving about at will, the Divine Maghavan began to proceed on his elephant. The Vipras, who live lt a place where Iq'avi is kept in Soma's sacrifice, sing his

HARIVAMSHA. glories (6-7). When the king of gods repaired to the celestial region bugles were sounded. Thousands of Apsaras began to dance before him (8). As the sun shines, protected by Ketu, born in his own family so that chariot, protected by Matali,* appeared beautiful. That car, drawn by a thousand horses, was fleet like the mind or the air. It appeared as if the mount Meru was enveloped with the rays of the sun (o-to). Raising up his rod and mace and terrifying the Daityas Yama stood in the midst of the celestial army (ti). Varuna, with the mace in his hand, also stood there in the midst of the army of gods. Ea was surrounded by four oceans and Pannagas. His person was full of water and he was adorned with conch, jems and Angadas.t He always used to roam with the noose of Kala in his hand. He made thousands of sports with the horses resembling the rays of the moon, and waves agitated by the wind. His raiment was black and he put on beautiful Angadas made of corals. His person had the hue of sapphire and a necklace hung round his neck. He stood there in expectation of the battle as the ocean becomes agitated when it is separated from its bank (I2-I5). Kuvera, having, a body dark-blue like sappire, and men to carry him, was seen there along with the Yakshas, Rakshasas and Guhyakas (z6). That lord of riches; that Icing of kings, was armed with conch, Padma$ and a club (i7). That graceful king of riches was stationed in his car Pushpaka. That king of ki.;g : that friend of Siva, that Clord having men to carry him, appeared there for battle like the very Siva himself (r8). The thou~` The charioteer of Indra. f A kind of ornament for the Arms. $ One of Kuvera's treasures or jems. The word in the text is Nidhiati a name of Kuvera. Nidhi means divine treasures nine of which are enumerated, viz., the Padma, Mahapadma, Sankha, Makara, Kachchpa, Mukunda, Nanda, Nila and Kharba : their nature is not exactly defined though some of them appear to be precious jems ; according to the Tankrik system, they are personified and worshipped as den"* gods,attendant either upon Kuvera or upon Lakshmi, the goddess of prosperity HARIVAMSHA. sand-eyed Indra protected the eastern wing of the celestial army, Yatna, the king of the ancestral manes, protected the southern wing, Varuna, the western win- and Kuvera the northern wing (i9), The four Regents of the quarters, dreadful in battle, protected the four sides of the celestial army and kept a vigilant watch over their respective quarters (20). The sun shone there burning in his own effulgent rays, on his car, drawn by seven horses that course in the welkin (2g,). Shinning in his own effulgence of thousand rays, and ascending the car in which he, conferring heat on all the eternal

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regions, goes to the rising and setting mountains, the Dwadaslzittma%:- lord of rays began to move about an the midst of the celestials (g,3-24)_ Delighting the universe with his cool and watery rays the moon, of cool rays, shone on his car drawn by white horses (zq.). The Danavas saw, in the battle-field, Soma, of cool rays who is the presiding deity of the l3rahmanas, is encircled by the stars, whose body is marked by the shadow of the earth, who dispells the nocturnal darkness, who is the lord of all Iuminious bodies in tl-.e sky, who is the source of all the 3ujc,3, who is the lord and protector of all the plants, who is the source of nectar, who is the first source of food to the world, who is identical with gentle and cool juice and who distributes dews (25-27), Being excited by his own energy and joined by tare cloud Vayu, the life of all creatures, began to blow there in contrary directions and assail the Daityas. He is the life of all creatures anEi lives in man as five vital airs; and being divided into seven it is sustaining the three worlds consisting of mobile and immobile creations. People call him the charioteer of fire and he is the cause and lord of all. The source of his origin is the seven musical notes which are used in singing. fie is called the most excellent * An appellation of the sun. Dwadaslaa, twelve and Atmara means identity; being represented in and identified with the twelve Adityas or the sun in each month of the yearn iii, Ii i u i~! i l i~ rr HAR3VAMSHA. element and is bodiless. He courses in the sky, goes very quickly and has sound for his origin (2$-3g). The Maruts, accompanied by the Devas, Gandharvas and Vidyadharas, began to sport there with unsheathed swords white as the serpents (32). Pouring, in anger, deadly venom the leading serpents became as it were the arrows of the gods, and began, with their mouths open, to range in the sky (33). Alt the mountains appeared before the gods to grind the Danavas with their rocky summits and with trees consisting of hundreds of branches (3q). The highly illustrious and intelligent lord Hari, the holder of discus and mace, who is the lotus-navelled Hrisl!ilcesha of three foot-steps, who is highly effulgent like the fire of dissolution, who is the master of the universe, who is MaBhusudana, born from the ocean, who feeds on Iiavya and is honored by sacrifies, who is identical with earth, water and ether, who is at one with the elements, who gives peace and equanimity of mind, why destroys his enemies, who is the source and seed of the universe, who is the preceptor of the world and who has the emblem of Garuda on his flag, took up, in the midst of the celestial army,his enemy-killing discus, effulgent like the rising fire in the rising solar disc, floe maces Vrihati and Nlahati, that kill all zhe Asuras, in his left hand, the bow Sranga and other burning weapons in his remaining hands. The Lord Hari rode that hugebodied younger brother of Aruna, the foremost of birds, Suparna, who was the best of the twiceborn living on serpents, who was the son of Kashyapa, who was superior even to the wind in fleetness, who used to agitate the sky, who had big serpents hanging from his mouth, who was huge like the mount Mandara that was set free after the churning of the ocean for ambrosia, who displayed his prowess hundreds of times in the encounter between t-he gods and demons, whose body was marked with thunder-bolt by the; king of god's for ambrosia, who had tufts of down, who was adorned with shinning ear-rings, who tied HARIVAMSHA. 791 was huge KC a mountain consisting of metals and who had on his spacious breast serpents of moonlike lustre shinning with brilliant jems. He remained easily in the sky with his two beautifully painted wings like two clouds with rain-bow at the time of the universal dissolution. He was dreadful in the enemy's camp adorned with red, dark and yellow flags. The gods follow-

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ed him in battle. The great ascetics sang the glories of Gadddhara ir-ith excellent hymns ( j5-.4g). Assisted by Kuvera, headed by Vivaswan's son Yama, encircled by Varuna the king of water, presided over by the king of gods, beautified by the rays of the moon, strengthened by the war-like gods, accompanied by the sounds of the wind, rendered brilliant by fire, and enveloped with Jishnu, Prahishnu, Bhrajishnu, and Vishnu energies the celestial army stood wonderfully for the battle. Angiras prayed for the well-being of the gods and Sukra, the preceptor of the Daityas, prayed for their wellbeing (q9--52). CHAPTER XLV. I ~ ' (THE FIGHT BETWEEN THE GODS AN D DEMONS), 1 HEREUPON there took place a terrible encounter between the armies of the gods and demons desirous of vanquishing each other (t). Armed with various weapons the Danavas fought with the gods as if the mountains were fightrg with the-mountains (2). Thus there tools place a wonderful encounter between the gods and demons,with fairness and unfairness, humility and pride (3). Then there fell on ale sides

Iq2 HARIVAMSHA. from the sky cars drawn by quick-coursing horses, and soldiers with swords in their hands. ldaces were scattered all over. 'With these and arrows, full drawn bows and clubs that war, of the gods and demons, grew exceedingly terrible. It created terror all over the world and assumed a dreadful form like the whirling clouds at s~^ hour of the universal dissolution (-6). Throwing with their bands Parighas and stones the Danavas began to assail Indra and the other gods in battle (y). In that great encounter the gods were greatly assailed by the highly powerful Danavas tvith whom appeared all the signs of success and their (faces) grew pale. They were grinded by the net work of weapons of Diti's sons ; their heads were cut off by their Parighas, their bodies were mutilated and the wounds made copious discharges of blood (8). Being fettered,by the nooses of the Danavas, wounded by their arrows and possessed by the illusions of their women the gods stood motionless (TO). 'they were stupified and showed no signs of life. The Asuras made the celestial army inert so that they could not use their weapons (I I). Throwing away the nooses of illusion of the Danavas, withstanding and cutting off their arrows with his thunderbolt the thousand-eyed king of gods entered into the dreadful army of the DanavaS (i2). Having slain all the Daityas who were stationed in front with his dark weapons he covered the entire demonarmy with darkness. Being thus enshrouded with darkness through the energy of the king, of nods they could not male any distinction between the gods, and demons. Thereupon being freed from the nooses of illusion and being very careful the gods began to slay the Danavas who were overpowered with darkness. Thereat being assailed, bereft of consciousness and dark-hued can account of the darkness, the Danavas began to fall doNvn like mountains having their wings cut off (iz-z6). Then the palace, of the king of Danavas, consisting of cloud-like IiARI VAMSF9A. 193 demons and resembling an ocean stricken with darkness, appeared as the very form of darkness itself (t7). Thereupon consuming that illusion of darkness the Danava Maya created a highly dreadful illusion of forest-fire resembling the fire of dissolution. When that illusion, created by Maya, destroyed all darkness, the Daityas, assuming forms, Cul,

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c,e -field ff nt like the sun, again appeared in that battle (z 8-a 9). Being consumed by the illusory forest-fire the gods appeared before Soma lying on the dews. Having their lustre destroyed by the forest-fire and been consumed thereby the gods, stricken with grief and seeking refuge, communicated it to their king the holder of thunder-bolt. When the celestial soldiers were assailed by the illusion of Maya and consumed by the Danavas, Varuna, commanded by the king of gods, thus said (20-22). . VARIJNA said :-O king of gods, in the days of yore, the energetic Urva, the son of the Brahmana saint Bhrigu, adorned with accomplishments like those of Brahma, practised hard austerities. Like the eternal sun he assailed the whole world with his penances. The Brahmana saints, with the gods and ascetics, appeared before him (23-2). The Danava-Icing Hiranyakasipu communicated it to that highly energetic Rishi (25). The Brahmana saints then addressed to him the following sacred words ; "This family, o the Rishis, is about to be extinct now, since, you, being alone and having no issue, are not thinking of perpetuating your race. Adopting a life of celebacy you are pratising these hard penances (26-27). Many familes, of self-controlled Rishis, are on the verge of extinction on account of the absence of of any offspring. Only one body exists (28). If all these families disappear for want of descendants there is no chance of their being multiplied. , You ace the foremast of asGetacs aind are effulgent tike Brahma (2g). Therefore think of multiplying your race and you yourself multiply yourself. a5

HARIVAIMSHA. Devote your great energy and produce your second body (3o)." Thus addressed by the Rishis and having his mind agitated that self-controlled ascetic blamed them and said (3z). " This had been laid down in the days of yore as the eternal duty of the Munis living in the forest oa roots and following the religion of the Aryans (3z). The well-practised vow of celebacy of the Brahmanas, born from Brahma, agitated even BrAmA himself. To officiate as priests, to teach and to accept fees are the three-fold duties of the Bralimanas living as house-holders. To live in the forest is our duty who, (observing the vow of celebacy) liva in hermitage (33'-34). Practising hard penances and giving preference to chastity in thouglti:, words and deeds, the Munis, living on water, those living on air, the Dantolu= khalikas,* Ashmakuttas, j- Dashanapas,$ and Panchatapas,. attain to the most excellent state (35-g6). Through this chastity in thought, words and deeds the Brahmanas attain to their Brahmanahood. The Brahmavadins, living in the most excellent region, have recorded this (37). Patience resides in Brahmacharyya,11 asceticism exists in Brahmacharyya and those Brahmanas, who practise it, attain to the celestial region (38). Without Siddhi,~ there is no yoga, and without yoga there is no fame. There is no other glorious asceticism in this world than Brahmacharyya (39). Having subdued the five elements and five organs of sense one should practise Brahmacharyya. What other greater Tapas is there than Brahmacilaryya (40) ? The One who eats grain without its having been threshed, anchorite. ~- Breaking or bruising anything with a stone. Those who practise penances on the peak of a mountain. Those who'practise penanaces in the midst of fire. l-, Chastity in thought, words and deeds. .'The consummation of. the Voga practices and the attainment the object thereof. HARIVAMSHA, 195 slaaving of the lairs in the absence .of - yoga which the Sanyasins are bound to practise, the observance of the difficult (Chandrayana) vow (for pleasing the people) in Eh e absence of determination (to go to the next world), the practice of religion i;l the absence of Brahmacharyya-these three are designated as

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Dambha* (y). When Brahma cre?,ted 'his mind-begotten progeny where had he his wife and where was his co-habitation and where was the agitation of leis mind (~2) ? 'YOU, self-controlled Rishis,~have a great ascetic, energy. Therefore create your mind-born progeny by your patriarchal works (43), The ascetics should procreate progeny through,. their mind-born source. They should not marry and beget children on their wives (44), What you have said, being yourselves all pious men, about the different religious practices, appears to me as thoroughly immoral (45). By this my effulgent body consisting of soul and identical with mind, I shall pro-create a son, begotten of my body, without espousing a- wife (46). $y the forest regulations- I shall create, out of this body of mine, a second body capable of consuming the creatures (47),' ) Thereupon being engaged in Tapas and placing his thigh into the fire Urva began t churn an Arana;' capable of giving a son, with a DaYbha. Thereupon all on a sudden enveloped with flames there came out the fire in the shape of a son desirous of consuming the universe (48-49), Riving the thigf, of Urva there came into being the ail-ending and the wrathful fire Aurva as if desir E worlds (50), As soon as he was born, he said to his father ous o C6nsu;ning the three m: ourning words .-. , [a father, I am stricken with hunger. Leave rile, I shall eat up the whole world (5 I). .At that time yawn;; '~ 1t means here hyF,;crisy. ~' Regulations observed by Rishis living in the forest. + Wood for kindling a fire exciting it by atrition. Kusa or sacrificial grass. If i Iliil III!, u~ I~ ~,o ~,iu oll P Iyr

196 H.ARIVAMSHA, with flames that had gone up to the celestial region the all-ending fire completely consumed the ten quarters and all the elements and thus increased itself (52). In the mean time the Lord Brahma, the master of all creatures, went where that Muni begot that most excellent son (53). He saw there the worlds along with the Rishis blazing up with the thighbegotten fiery son of Urva and assailed by Aurva's fire of anger (54) Thereupon honouring the Rishi Urea Brahma said to him :-" Bear this energy of your son out of compassion for the world (55). O Vipra, I. shall confer upon this son of yours the most e.xeCtlent vieMe of patience. And I shall bestow on hint the best of habitations and nectarine food. Hear these my truthful words, O foremost of speakers" (56). Ulzva said :-" Blessed I am. I have received a great favour since the Lord has conferred a great grace on my child and given hian this inclination (57). I-Tow will this my son, when he will attain to the desirable youth, acquire happiness on being honoured with Havyas ? Where will be his house and what

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will be his food ? What sort of food will you arrange for this highly powerful one commensurate with his strength (58-50)." BRAHMA said:-This boy will live in the mouth of the ocean resembling that of a mare. O Vipra, I am born of water, so his body will be made of water (6a). Always living on watery food I live in the water. I shall give your son this food. Let h:m bring it (W ). O you of firm vows, at the time o the termination of a yuga this fare will consume all the worlds. United with him I shall repeatedly eat up the worlds (62). This fire has been made by me to live upon the water of dissolution. He will consume all the creatures with the gods, Asuras and Ralcshasas (63). Saying "so be it," and casting off his effulgence before hisfather Aurva, enveloped with consecrated flames of fire, entered into the mouth of the ocean (64). HARIVAMSHA. 197 Thereupon Brahma and other great Rishis returned to their respective habitations. And being informed of the power of Aurva fire they resorted to there respective courses (65). Beholding the wondrous affair Hiranyakasipu, placing all his limbs on the ground, worshipped Urva and said the following words (66) "O Reverend Sir, wonderful is this affair that has been witnessed by all the worlds. O foremost of Munis, the grand-father has been pleased with your pf (67). O you of great vows, if I am worthy of being praised for my actions know me as your and your soy's servant (68). Behold me as engaged in worshipping you. If I meet with discomfiture, O foremast of Munis, it: will be your defeat (6g)." URVA said :-.I have been also blessed and honored since you have accepted me as your preceptor. O you of firm vows, you have no longer any fear of ascetic observances (70). Do you take this fiery illusion which even the fires, without fuels that have beefs created my son, cannot easily touch (?F), This illusion will help you in killing the enemies of your family; it will protect your own army and consume the enemies" (72). Saying `may it be so' and saluting that foremost of Munis Hiranyakasipu, the king of Danavas, was pleased and returned to the celestial region (73), VARUNA said :-This is that illusion, which the deities cannot bear, and that had been created in the clays of yore by Urva's son Aurva (7q.). With the death of that Daitya 't has undoubtedly been shorn of its power. It had been imprecated with a curse in the days of yore by him who had created it (75) If we can strike against this illusion the king of gods will be happy. Give me, O Salcra, my friend Nishakara (the moon) who is born of water (76). Being united with him and yados* and controlling my senses, I shall bY your favour, undoubtedly destroy this illusion (77) Aquatic animals.

:~T~ BATTLE OF THE GODS.) VAiSHAM-P'AlYANA said:-Saying so be it the king of gods, the multiplier of the deities, delightedly, first of all,sent for Soma in battle, who had the dews for his weapons (t). SAtcRA said y=0 Sudhalcara,* proceed for the destruction of the demonsand for accomplishing the victory of the gods and help the holder of nooset (2). You are gifted with incomparable energy, the lord of all the luminous bodies, the of even the sun. .rd The persons, who have a lcnowledje of the juices, consider you as identical with all the juices (3). Increase and decrease are manifest in tile ocean and your orbit. Attaching time to the universe you are creating da5s and nights W. The shadow of tile earth, resembling a hair, exists in your body. The Somadevaseven, who are born of the stars, do not know this (5). You exist above the road of the sun and other luminous bodies. Dispelling darkness with your own body and rays you light up the world (6).

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You are of white rays and cool body, the master of the luminous bodies, have a bare on your lap, the ivisible soul of tile time, are worshipped in sacrifices, the juice of the sacrifices, eternal, the king of plants, tile source of action, water-born, of cool rays, the mine f ambrosia, fickle and have white horses. You are the arac, of tile beautiful beings, tile Soina of the Somadevas and tile. most beautiful in all the worlds. You dispell darkness and are the king of rays Do yon accompany Varuna and his array and destroy tile This is a name of the moon. According to the Hindu mythology the moon is the mine of nectar. j- This is a name of Varuna whose weapon is a noose. HARIVAit4SHA.' battle (7-101). o). SOMA said :-Q lord of tile universe, O king of gods, shall do what you have asked me for tile battle. I pour the dews which can dispell tile demoataic illusion (t I). Behold in this great encounter the IJ3n<rvas eonsurned with my cold, covered with dues, divested of ti ' haughtiness (t2). VAISHAMPAYANA said:-Like unto masses of clouds tile smoky showers of dues, discharged 1>y tile moon, enveloped all the dreadful Daaavas (t3). With the pouring of dews and strokes of nooses, Varuna, the holler of noose and the moon of white rays began to slay tile demons in that great battle (r4)~ Pouring water in tile battle-field and hghtmg with tile noose and cold those two lords of water began to range like two swelling oceans (t5), As the world is enveloped with Pravartaka ,cloud discharging copious showers of rain at tile time of tile universal dissolution so that Danava army was covered with wale: by Varuna and Soma y6). Taking up tile rays and tile noose tile moon and Varuna destroyed the illusion of the Daitya (t7), Being exhausted with cold water and fettered by the noose the Daityas, like montains bereft of their peaks, became (extremely) inactive (t8). Being slain by tile moon, crushed down by: cold and having their bodies covered with dews those Daityas began to fall down like extinguished fire (19). The various' cars of the demons, shore: of lustre, began to fall down aa g up in tile slsy (20), The Danava i1-Iaya again displayed another huge illusion before the Danavas who had been covered Witft dews and bound down with the noose (2i). He then spread in the sky an extensive mountanous illusion coursing every where .at will created by his son Krouncha. It was covered with stones, and rocks. Its peaks were covered with: 1't'gP trees, its caves were filled with trees and it was infested n~itll lions, tigers and elephants. It abounded in deer emitting battle demonaic illusion by which we have been burnt down. in .leer illusive powers and

200 HAR1VA MSHA. cries and tree's shaken by the wind (22-2). With a downpour of rocks and trees that mountainous illusinon slew the gods and revived the Danavas (Z.5). Thereupon the illusion, created by the moon and Varuna, was dispelled and Maya's ,illusion covered the gods in the battle-field with iron clouds and rocks (26j. The earth, already uneven with the collection of mountains and filled with trees, was so thickly covered with mountains that any one could hardly traverse it (27). Some gods were wounded with rocks, some were assailed with stones and some were hemmed in with trees in that battle (28). Excepting tire holder of club (Vishnu) all the celestial soldiers lost their bows and had their weapons broken. And they all became inactive (2g). But that beautiful lord of the universe, Gadhadhara, although

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staioned in;the battle, was not the least agitated or worked up with anger on account of his patience (30). Inorder to witness the assailing of the gods and demons, Janarddana, conversant with the knowledge of proper time, resembling the cloud that appears at the time of the universal dissolution, waited for the proper hour in the battlefield (3I). Thereupon in the battle-field he ordered the fire and air to destroy the illusion created by Maya (32). Being united with each other and increased the increasing fire of flames and air, at the command of Vishnu, destroyed that illusion (33)~ BY that increasing fire of will course and the air that mountainous illusion was consumed and ,destroyed in that great battle (3q.). The air, assisted by fire, increased like that at the time of the universal dissolution. And the fire assisted by air consumed the army of demons (35). As soon as the wind blew the fire followed it ; it appeared as if the fire and air were sporting in the midst of the army of demons (36). When all the Danavas were consumed and their cars began to fall down, when the fire was successful in accomplishing its work; when the cars desisted from slaying the demer's falling down an all sides quickly like the air, when the Daiiya$ I-IARIV.4MSHA. 201 arPrv inactive and tire three worlds were freed from bonds, tire gods delightedly sent up from all sides shouts of victory (37-39). When the thousand-eyed god achieved victory and the demon Maya met with discomfiture all the quarters became clear and the religious performances bean to extend (40). The path of the moon was cleared up, the sun was placed in its course, all the elements were restored to their natural orders and men, fond of good conduct, were at ease (4I). The Regent of the dead began to carry on his work without any distinction, oblations were offered to fire, the hods were entitled to partake of their portions in the sacrificial offerings and find out the utility of the celestial region (4z). The regents, of tire quarters, began to range in their respective provinces, pure persons, intent on carrying on Tapas, began to flourish and there was absence of impious men (43). The partizans of the gods were delighted and those of the Daityas were depressed. Virtue assumed the form of three legs and vice that of one leg (44), The great gate was kept open and ways to morality came into being and all the Asbramas and Varnas of the world beffan to observe their own duties (q.5). The wandering kinds bead to protect their o,in subjects, and hymns, in praise of the gods, were suns (46). All the sins were reproved, dreadful pride was pacified and that battle of the fire and air was brought to a close. People accorded superiority to them because they accomplished the victory Hearing of the fear of tire air ands Ere entertained by the Asuras, the well-known Danava, by name Kalanemi, appeared in tire battle-field (48). His crown was adorned with crests effulgent like the sun ; Ire was adorned with An;ada and his hundred arms were bed~clced with hundred silvery "eapoas huge as the mount Mandara. He had a hundred faces and a hundred heads. That beautiful demon appeared there like a mountain with a hundred peaks (49_50). He s11 one there like an increasing fire on a heap of grass in the r, 202 summer season. His hairs were smoky, his beards were green he had huge teeth and his face ;vas adorned with lips. lie was living in the intervening space of th, three W:),-H4 whit a ling, body of very great dimension. VVi;h Ids ],a,, l~ l,e was raising up the sky, with his feet lie was tlarowiac)l ;,,v;~ the mountains, and with his breath he was di4sipatinar tile clouds surchargerd with watery contents (5s--j3;. 'that Danava, of expansive and red eves loolcin'7 acvrcr, a1 powerful like 1r!dra, w.rs as if c^ ,:,2 ;,i ~? :.-. - f lt.~

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~o,~.'.3,d C.t'~-if!,o' i!:e Ier! q~r::r-L2!`S. i o::~t,. 1 i t~;t~;i approach like the proud and hungry Daath at the tia,e of tl,e universal dissolution (51-55). Rti.-ing up 11t- fingers of his right fraud having a beautiful Iralro, elevated, adorned with well-polished finger-protectors, covered with garlands and high like moving mountains that T3anava was, as if, say. ing "raise up the shirt demons" (55-5%)~ The celestials, stricken with fear, saw in the battle Kklanemi, like Death himself unto his enemies (58), Creatures saw shat Kalanemi proceed like the second Narayana of three foot-.steps (59). Raising up his front foot and having his raiment shaken by the wind that demon, striking terror to the gods, came to the battle-field (60). United with tire Asura king Maya Ka(anemi began to proceed in battle. They appeared like Indra and Vishnu (6i). Thereupon beholding the dreadful Kalanemi approach lilts death himself all the gods were filled with anxiety (62)0 CHAPTER nLVI1. (THE ENCOURAGEMENT OF DANAVAS). VAiSHAMPAYAfVA Bald :-.In order to welcome the Danavas the highly powerful great Aura ICaIlanemi assure= ed proportions like clouds in the end of summer (t). As by acquiring most excellent ambrosia, people are relieved of their exhaustion so the leading Danavas, on beholding Kalanerni living in the intervening space of the three worlds, rose up as if they had never been tired (2). Then the terrified Danavas, headed by Maya and Tara, irrepressible in battle, who always wished victory in Taraka's battle, shone there in the battle-field (3). Beholding Kalanemi all those Danavas, throwing weapons and entering into Vyuhas, were greatly delighted (4). Of them, the principal soldiers of 1'Iaya, mho were well-skilled in figitina, cast off fear and delightedly aptreared there for battle (j). Nja>>a, Tara, Var$ha, the powerful EIaS-a,,riva, Viprachitti's sons S~veta, .KhPra and Lamva, Bali's son Arishtha, ICisltcra, USlrtCa, the immortals like SharblrArtlt and tire great Asura V.rlcrayodhi, who were all experts in the use of weapons, avers devoted to the practice of T apas, and sieilled in fighti!,g, appeared before It~lanemi tlm foremost of then, all. Taking up huje clubs, ax~s, deati,_lilre maws, Ksi,epanyas, Bruge rocks, stones, P'"t!sltas, Vimlipal=r~, f'arighas marls of best steel, dreadful ~ ~atani:, S.,ta:;l,n;s, y,!gas, yantras, ArPlas, Prasas, nooses, s''rlents, swnrrl:, tl,trnder-l,olts, blazing Tomaras, unsheathed Cl~rrm .~ ,r,t 5t,7~ ,.,~r~ tv.,_~f:0!1S and It^VrrtQ their 1111o dS kcorl;erl ,rn cvicl, zFasi, the-, -:;kiry~ K2lanerni before them, stood in front of the battle-field (6---r.I). That Daitya army, adorned with many excellent shinning weapons, shone there "ve the cloudy sled= bespangled with stars (W. Fmbln2onec",

I-iAtiIVAMSI3A. with the cool and hot rays of the moon and the sun, the celes. fiat army, reared by the king of gods, also shone there (I6), There appeared that beautiful and great army of gods consisting of dreadful Yakslaas and Raleshasas, fleet as the wind, having the stars for the steamers, the clouds for their raiments, abounding in smiling stars and planets, protected by Indra, Varuna and the intelligent Kuvera, the king of riches, accompanied by the fire and air, devoted to Naravana, gifted with the velocity of the ocean, and adorned with celestial weapons (t7-ig`. As at the revolution of cycles heaven and earth are united so the celestial and demon armies met with each other (20). That encounter, between the hods and demons displaying humility and pride, forgiveness grad prowess, grew exceedingly ~:eadful (2t). As the swollen rivers generally issue out of the oceans so the dreadful gods and Asuras came cut of both the armies (22). As the elephants cone out of two mountainous forests covered with flowers so issuing out of both tile armies the hosts of the gods and (lemons began delightedly to range there (281. They confronted each other and repeatedly blew their conches and bugles. That sound filled the heaven, earth and all the

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quarters (2y). The sound, of the bow-strings against the palms, the twang of the bows and the sound of the bugles rose above the noise of the I)aityas (z5). 'The gods and demons felled and con= fronted one another. Some grew desirous of fighting duels. Some broke the gross of others with their own (26~. Tile gods began to throe, in battle, dreadful thunder-bolts and excellent Ayasas and Parighas and the Danavas began to discharge Gurvis, clubs and Nistringshas (z7). Some Eeli down with their limbs mutilated by the strokes of .clubs and with their bodies bent down (28). Thereupon worked up with anger, some on cars, sorr.e on horse back grad some on quick-coursing chariots, ran towards one another in the battle (2g). Some stood in the battle-field and some Pied away. The car-warriors worn HARIVnniSHA. . _20S ,..,r. _..-_d ..y cars and me infantry were obstructed by ,the foot-soldiers (30). The sound, of -tile wheels of those car;, grew terrible lime the mut.terir:g of clouds in the sky (p). dome broke do~,~.1 the cars, some hurled chariots against chariots and some could not proceed urritedly in the midst of that collection of cars (32t. Striking one another with their arms and sending ,p shouts, warriors, armed with swords and leatherra ~05ts ,>~ mail and elated with pride, began to proceed in battle (33 , SomP,mutilated and wounded by weapons in battle, began to vomit blood like clouds discharging water in the rains (34). Filled with those weapons and clubs thrown up and down that encounter of the gods and demons looi;ed exceedingly terrible there (85)e That unfair day of the encounter set in there with celestial weapons for the lightnings, the downpour of arrows for showers and the Danavas for the massive clouds (36). In the mean time the great Asura : Kalanemi, being worked up with anger, began to increase his body like clouds filled with water by the waves of the ocean (37). The Valahakas, consisting of flickering flames like the lightnings, discharging thunder-bolts and huge like the mountains, were crushed down as soon as they fell on his body (3$). When he breathed in anger and sweated on account of the frowing of leis eyebrows there came out of this mouth scintillations of fire accompanied by lightning and air (39). His arms began to grow up straight and awry to tire sky. It appeared as if tire five-hooded black serpents were repdatedfy licking their bodies (do), That Danava enshrouded the sky with various weapons, bows and Parighas hijh as the mountains (4t), Nearing a raiment shaken by the wind Kalanemi stood in front of the battle-field life the second Sumerra filled with flames and covered by the rays of the setting sun (42). As the king of gods fells down the huge mountains with his thunder-bolt so did he knock down the gods with the r:1ountain peaks and huge trees uprooted by the strokes of

1iARtVAMSF3A. his thighs ,(4dj. , Having been wounded by KAlanemi in battle anti fraying their heads and breasts mutilated by diverge weapons and swords tile crn& could not move abut (q.ql. Borne, killed by the ;trolce of his foot and others grinded by him, fell down, with tire leading Yakshas, Gan. dharvas and the oreat Urajas arranged in Vyuhas (.;5). Thras terrorized by KAlanemi in battle the c)-ds, bereft of ennzciousness, could not set forth their exertions altl,c,uQh they were capable of dnina _it -(d.6). Brim fetterd by him with arrows, the thnusaud-Py,ed Salem, seated on his elephant Airavata, could not move about in the battle-field r47). In that battle the demon ICalanPmi constrained Varuna, resemhlina a watering cloud and eflul~yPnt lips the waterless ocean, desist from di~;p?avincr any feats and deprived him of his noose (48). Bewailing in the battlefield the Patriarch Vaishravana, the Icing of riches, was renderd, by him through illusory weapons, in=,cove in the battle-field (49). Yama, who spread:: death and dPStroVS everything, was deprived of

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his consciousness by Kqlanemi and fled to his own quarter (50). fiaving thus assailed the Patriarchs and protecting their respective qrrartPrs KVanemi divided, then his bo1v, into four parts (I). Thereupon repairing to the celestial road of stars pointed out by Snrtrisl,ann that demon took, by force, the grace of the moor, curl his <.Yreat o',ject (52). Proceedirta to the celestial region he l,e~Zan to direr' the sun of burning ray: and then oecupiecl For himself hi: object Savana* and his daily duties (531. B,lr,>ldin; fire in tire month of the gods Ka!awrtti placed it in his own and having vanquished the air by his own strength kept it under his subjNction (54). iIavimr'orou~lrt tile. rivers from the ocean h5 his own strength and poorer- drat demon bent them un,lzr Ili.; own control and all the seas remaine1 (',ere like leis ho,lr (55', lia:>:nt; hrnudht tt:;d=r his snbje,crioit all the rivers horn in heaven - r * The '.onditude of a planet: reckoned from the vernal equinoctial point from Sa with znd wana, the equinoctial pnint, htARiVAMSHA, and Bart?, I<ala 207 nemt established tile world well protected by (56). That Daitya, identical with all the wr>rl~l. and a terr..,r u:;to all creatures, shone there lilts the self-l,-,rn Deity tile master of all the elemental deities (57). T hat Da.nava, the one body of all the L-)Irpikas,* indenticwl with tile sun, moon and the planets and resPn,hlino tile fire Pnl air, li,~_Ta to move about in the battle-field (58). When tt'at ~'~`,-~ ~,^c.yied the pa.ition of Pararnesthi, the source `l' cn-- "'i;'in a,t,l destruction of all the worlds tile demons b-w~an to chant his dories as the d g rind-father (Brahma). go s lyytnn tile glories of the CHAPTER XLV1I1(KALANEMI GOES TO VISHNU). r eyious actions the Vedas, virtue, forgiveness, truth and tile prosperity of Narayana, these five did not follow him (Kalanemi) (t). Owing to the absence of tile Veda and others that Itinrr n of Uanavas approached IZaravana in order to attain to his dignity (2). He saw him there seated od Suparua with conch, discus and club in his hands. Ht was whirling a beautiful mace for tile destruction of the Danavas (31. That god, having the hue of a cloud surcharged with water and wearing a raiment resembling lighting, was seated at ease on the bird the son of K-ashyapa, gifted with rgolden ,vicos and a tuft f down on tile forepart of !read (4). * lie defeated the Lok Al quarters, ar a. gad became himself tE:e one refferet

NAl12VAMSHA. Beholding the irrepressible Vishnu stationed in battle for the destructon of the demons, Kalanemi, with a heavy heart, said:-(5). "~r1is, is our most dreadful enemy. They say he cannot be vanquished by any mean. He is tile enemy of our Danava forefathers and that of Madhu and Kaitava living in the ocean. He bas slain many of our forest-born D,.r;tyas. This man, armed with weapons, is highly ruthless in battle and extremely shameless like a boy. He had the hairs of the Danava women shaved (6-8). He is the Vishnu of tire gods, the Vaikuntha of the celestials, the Ananta of the serpents living III the water and the Creator of tire creators himself (g). He is the worshipful of tile gods and is ever engaged in doing us wrong. Incurring his displeasure Hiranyal:a:ipu was slain (to). Following him the gods are entitled to the best portion of the sacrificial offerings and three-fold oblations are offered to fire by the great saints (it). He is the instrurnewt of the death of all those who

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are inimical towards the gods. By his discus all the Danavas, bore in our race, have been slain in battle (i2). Risking his life even for the gods it is he who hurls his discus, effulgent like tile sun, at the enemies in battle (i3). This wicked-minded one is like the death unto tire Daityas. Myself, resembling the very Kala himself, living, he evil( soon meet with inevitable death (I). By a niece accident Vishnu has appeared before me to-day. Being grinded by me in battle he will be humiliated before me (y). Having slain in battle this rNarayana, tire source of fear unto tile Dar1pvas I shall worship to-day my predecessors (t6). I shall soon kill also the followers of N$rayana. Even when born again h,~ oppresses the Davanas (t7). In the daps of vore this Ananta again became celebrated by the name of Padmanablra (lotus-navelled). When the whole universe was converted into one sheet of water, he, placing .7;ire two ; Danavas, Madhu and Kaitava within his knee-joints, killed them (t8). Dividing hi~a own body ,into 9-i I R ivA M S FtA. a.(r)g two arid a~.umiy tile fo," of a raga-lion he, in tire days of yore, killed my father I-Iiranyakasipu (t9). Auspiciously did flditi, tile mother of gods, conceive him who, assuming the form of a dwarf at the sacrifice of tile lsirag Bali, occupied tile three worlds with his foot-steps and then killed t-aim (20). how encountering me again in this war of Taraka; he along with the gods, will meet with death (2 r), Thus villifying Narayana in the field of battle in various unbecoming words Kalanemi expressed his desire for fighting (22). Although censured by the king of Asuras Gadadhara (Vishnu) was not angry on account of his extraordinary forgiveness. Rather smilingly he said (23), "() Daitya, limited is thy strength, still out of anger thou art villifying me. Since thou last transgressed forgiveness, thou shalt be slain by thy own fault (2). Wretched thou art indeed and fie on thy vaunting words. Men do not live where the females roar (2j). O Daitya, I see thou shalt follow the footsteps of thy predecessors. Disregarding tile orders instituted by f'rajapati who can be at ease ? (z6). I shall slay flee to-day who bast disturbed the gods. And I shall again place the celestials in their respective po,itions" (27). After Narayana, bearing tile mystic ,nark of Srivatsa on his breast, had said this in tile battle-Sell, the Danava tools up the weapons in anger and began to smile (28). Uplifting his hundred arms capable of handling all the weapons, he, with eyes reddened with anger, struck at tile breast of Vishnu (ag). The other Danav,3s, headed by Maya end Taca, ran towards Vishnu (30). Although assailed by the hrnhly powerful Daityas armed with various weapons tile lord Narayana remained unshaken in the battle. like a rnauntain (3I), Being engaged in a conflict with Suparna and taking up, with all his strength, a huge and dreadful club burning with the concussion of arms, tile highly enraged great Asura Kalanemi hurled it at Garu<la. Even Vishnu was hllud with wonder seeintr that feat of tile Daitya (3a). ?7

210 HAIRVADRSHA. Wnen that club fell an the head of Suparna, that king of birds, with a wounded body, fell down on earth Thereupon in that great encounter the Danavas began to strike Vishnu and Garurla with clods of earth, stones and thunder-bolts. When Narayana moved about in the battlefield tile gods chanted his glories. "Glory unto thee, 0 thou of great arms, 0 destroyer of Madhu and Kaitava. With thy nails thou didst tear off Hiranyakasipu." Thus eulogised by the deities Naravana rose up from the battle-field. Considering Vishnu slain the king of Danavas blew his conch. The great Asuras began to play on the three sorts of

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Mridangas aced dance in accompaniment with tile music. It appeared that a great festivity was taking place at that time. Beholding Suparna wounded and his own body un. scathed, Vaikuntha, with eyes reddened in anger, took up his discus (3 -5). The "lord then grew highly impetuous along with Suparna.JHis arms multipled covering the ten quarters (36). Filling up all the quarters, the etherial region and the earth he increased his energy as if being desirous of attacking again all the worlds (37). The Rishis, along with the Garldllarvas, began to chant the glories of Madhusudanawho had then assumed a huge proportion in the sky for the victory of tile gods (33). The Lord covered the celestial region with his Kiritin, tile sky and the clouds, with his raiment, the earth with his feet and ail tile quarters with his arms. Thereupon worked up with anger Gadardhara, taking up his discus capable of performing unparalleled feats and effulgent like the sun, destroyed with it, by virtue of his own energy, the effulgence of tile Darlavas in battle and chopped off the arms of Kalanemi. It was dreadful like tile burning fire of a thousand flames resembling the rays of the sun and at the same time beautiful and covered with golden wheels. It was stron like a thunder-bolt, dreadful and besmeard with the blood, fat and b,srae.s of tire Danavas. st sz~ HAI:f VAMSHA; tile matter of Striking, was sharpened like a razor, could go any where and could assume any form at will. It was made ~y the pelf-taorn himself, was a terror to the enemies, possess'd by tile anger of the great F~isl,is and was haughty in the battle field. When it is thrown, all tile creatures, mobile arid immobile, are stupified and creatures, living on flesh, derive greatest satisfaction (36-46). Then with his strength Hari began to grind tile hundred dreadful faces of that demon with wild laughs like tile grinding of fire (d7). Although leis arms were chopped off and his heads were cut off the I3anava did not tremble the least in tile battle and stood there like a tree shorn of all its branches (48). Thereupon spreading his two huge winos and assuming tile velocity of the wind Garuda, with tile strobe of his breast, felled down Kalanemi. Thereupon rolling and leaving tile celestial region his body, shorn of heads and arms, fell down on earth from the sky (4.g-5(r)). W,;erl that Daitya was killed 21-re Risllis, together r with the gods, began to praise Vaikuntlm paying "well done o well done!" (SIB. Tile other I)aityas, who c"sere witnessing his prowess in battle, were hemmed in by tile arms of Vishnu and could not move in the field (52). The ford held some Daityas by tile hair, held Borne (>y the throat, Wounded some on tile face and took up some by the waist s5 3). Entirely destroyed by tile club and discus and deprieved of their energy and life they felt down on earth from tf,e sky (54). After all the 1>aityas had been slain, that fo^emost of hurushas GadAdhara, scoring success, stood there rlirlg good to the king of gods (55). After tile termination of that dreadful war with Taraka where many had been arirlded the grand-father of all, hrahena speedily came there along with all the I3rahmana saints, Gandharvas and Apsae5s_ Worshipping Hari the god of gods said (56--57)~ BRAHMA said :--"0 lord, thou bast accomplished a great ~''GrIZ : the dart of tile celestials his been uprooted. p,

HARIVAMSHA, Thou alone art the only destroyer of this Kalanemi w[corp thou hast just slain in battle. Save thee there is none else who could kill him (59). Vanquishing the gods and all tile creatures mobile and immobile this Danava used to assail the Rishis; even he used to roar at me (60). `therefore by this thy powerful feat I have been greatly pleased, sinice thou hast destroyeect this death-like Kalanemi (6r). iiilayst thou fare well; let us now repair to the most excCllerrt celestial region, where the Bratrmana saints, the

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members of thy court, are waiting for thee (fi2). O Achyuta, O foremost of speakers, I shall worship thee there along with the 1Vlaharshis with heavenly hymns (63). U thou the foremost of boon. givers, although thou dost confer boons on the celestials and Daityas I shall bestow one on thee (6q). Cl Narayana, in this war thou bast freed tile three worlds of the thorns and therefore do thou now confer upon the high-souled Salcra the prosperous kingdom over the three worlds" (65). Thus addressed by the Divine Brahma, the Lord Hari said to Indra and other gods in auspicious words (66). " Listen attentively, all ye gods headed by Purandara, who have assembled here (6y). WC have slain, in this battle, many powerful Danavas, Kalnemi and others, who are superior even to the king of gods himself (68). In this terrible encounter came. out both Virochana's son Bali and the huge-bodied I2ahu (69). Let now the king of gods and Varuna repair to their wished-for regions. Let Yama occupy the south ^and the king of riches protect the north (7o). As before let tire moon be united with tile stars in proper season. Let tile sun, being united with equinoctial points, distribute tile seasons all through tire year (7t). Let sacrifices be duly undertaken honoured by the ascetic courtiers and let the Vipras, according to the rituals laid down in the Vedas, offer oblations to fire (72). Let tile gods attain gratification from Vali oblations, the 1\Iabarshis from tile chanting o tile Vedas and the ancestral manes (roll, the tiAR1VAMSHA. penrfositrmoawnncecofuoSrse,radhas as before (~3), Let the wind blow let the fire be enkindled in its three-fold iforms, and let tire three Varnas, by their natural qualities, bring about tile gratification of tile world (y4), Let sacrifices be undertaken by tire Bralrmnnas who are worthy of performing initiatory rites and let all the proper sacrificial gifts be distributed ~(75), Let the sun afford gratification to al[ tile eyes and let the moon afford delight to all the juices and let tire air delight the vital breaths of all creatures, and let them all undertake good and auspicious works (7[), Let the rivers, carrying water from the huge mountains and tile mother of tile three worlds, gradually in proper order, proceed to the ocean (77), Let the gods cast off all fear of the Danavas and let them enjoy peace. May you fare well, U ye gods, I repair to tile eternal region of Brahma (fig), Do not live always confidently in your celestial region and specially in the battle-field for the demons are highly deeeiptful (fig), They strike people as soon as they find a weak point. This order of tile world is not permanent. You are all gentle and simple and your mind always moves in innocent matters. O gods, I bring about the stupefaction of all these wicked demons who cherish a desire of injuring you (8 t). Whenever you will cherish a dreadful fear of the Danavas I .will i safety (32)." mmediately come and promise you Having thus addressed the gods tile highly illustrious Narayana, having truth for his pFoWess, repaired with Brahma to his own region (83), This was tile wonderful encounter, o which you asked, of Narayana and the Danavas in the war of which Taralra was the root (g4),

(AT'fRIBU'i'ES OF NARAYANA.) JANAMEJAYA said :-O Brahman, afher repairing with tltc water-born Brahma to his own region what did the god of gods Vaikuntha do (t) ? After the completion of tlrr: massacre of the Daityas why did the water-born deify take away Vishnu, who had been honored by the gods, to hip own region (z)? What sort of Yoga does the Lord 1=iralrm~,.; the Creator of creatures, practise and what sort of regulalions does he observe ? And what sort of regions is that ai Brahma (3) ? How does this great universe attain to tl^:a prosperity adored by the gods and Asuras when he doq=; not remain there () How does he lie down for rest at t~e end of the summer and awake with the approach of the, rains? How does he, living in the Brahma region, car-r;,~ on the work of the

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world (5! ? O foremost of Brahmanr.,:, I wish to hear truly of the celestial conduct of this Lord in the land of gods (6). VAISHAMPAYANA said:-Hear now at length of the decd'of Narayana before you listen to how lie sported with Brahw=_ after repairing to his region (7!. His course is very subtlF: according to his desire which even the gods cannot knorHear, O king, what I s6all relate (8). This Lord Narayaw is identical with the three worlds and the three worlds t..'' are also permeated by trim. He is identical with t"-' gods in heaven and they too are identical with him ( aVIany persons, desirous of going to the other end of tIF world, cannot see his end. This Niadhava is the end of ~ (to). Hear of an account of his deeds in the Bral;maloka i: the days of yore whose trcte forc><7 Is hidden bi, if with darkness and who, r : ? ~~ '~ fiARIi,PPeli2SfiA. 215 Repairing to the region of Brahma and beholding the dignity of the Grand-Father Vishnu honored all the Rishis with works sanctioned by the Vedas (I2). Having performed the rites of the first part of the day the highly energetic Vishnu came to the fire where oblations were being offrred in the morning by the great RI shis (t3). He saw his own 'rody most excellently placed in the midst of the sacrifice, worshipped with oblations by the great Rishis and eating his :own share of the sacrificial offerings (s+), Having saluted the worshipful Rislris of Brahma energy Narayana, who is beyond the comprehension of thought, began to range in the eternal Brahma region (ty. Walking there in the sacrifice he saw hundreds of sacrificial posts adorned with the tops of Chashalas* and marked by the Brahmana saints (z6). Smelling the smoke of oblations, (rearing the sound of the chanting of the Vedas by the twice-born ones, and beholding his own self worshipped in the drape of a sacriffce he began to range there (t7,. Taking the sacred grass and Arghyat in their hands the courtier deities and the Rishis said to him (t8) :-"Whatever power exists in the gods it emanates from d~arayana and whatever. is undertaken by the deities that also proceeds from frJfadlrusudana (t9). That eternal Vishnu di the region of Soma and fire about which the people (rear 'rotn learned men (20). As curd is produced from milk "Aid clarified butter from curd so when the body and senses .oe agitated by virtue of meditation the world originates `,'orn Janarddan<r (2t). As the great eoul is comprehended f'y the senses and the five great elements so Hari is compre_ fended by the gods, the Vedas and all the worlds (22). As ?c r this world of men the relation between the five elements ad senses is perceived so tfra strength and prosperity of ~'=a gods in the celestial region originate from Vishnu (23)e A woodan ring on the top of a s,cri&cial post, Syd j '. aP.,=C Iv wash tE.i.

HARIVAiyltiHAo This independent and highly sacred Narayana, who is the thread of the worlds and who confers fruits of sacrifices on those who perform them, is worshipped with Mantras like ;Mantra itself (2~)." THE Rtstits said ;-O foremost of tile celestials, O thou of great effulgence, O lotus-navelled deity, bast thou come with ease ? Do thou accept this sacrificial offering offered according to the Mantras (z5). Thou art tire sacred vessel of this water sanctified in tile sacrifice. Thou went always known as the guest mentioned in Lilt !Mantras and bast now become visible (z6). 0 Narayarra, niter thy departure to the battle-field, our works were not undertaken, for a sacrifice, without Vishnu, is never sanctionr.<i (27). To-day we will acquire the fruit of the sacrifice celebrated with presents. Thou art beholding thyself worshipped by us ail (28).

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Saying "so he it" the Lord, in return, worshipped the Brahmanas. The Grand-father Brahma who was in hip region, was delighted thereat (29). CHAPTER L. (AN ACCOUS'C OF NARAYANASH13A1lZA.) VAISHANtPAVANA said:-Having been thus worshipped by tile Rishis tile Lord entered into the celestial habitation of Brahma, the hermitage of Narayana as described in tile, Puranas (>;). Having honored delightedly all those K-ishisand bowed unto tile Prime Deity tile Lotus-sprung Brahma Ire entered into the region mentioned before (z). Having entered tile N'arayaua hermitage which was so named afte! HAF2IVn,vtb}tA. fit, Him the Lord left off all his weapons (g). He saw there iris own abode resembling an ocean, filled with tire gods and tile immortal Rishis (q). That abode wa.s covered with Samvartaka and other clouds, enshretted with tire darkness of the starry region and was beyond tile reach of the gods and demons (g), 'there the winds do not blow and tile su;a and the moon do not shine. It was enveloped with the effulgence of the body of tile Lotus-navelled Deity (6). Entering there, carrying matted locks and being thousand headed the Lord began to make arrangements for lying down (7). The death-like sleep, having dark eyes and being informed of the last days of men, appeared before that high-sould deity ($ . On account of his acquiring a mastery over his senses, Hari, tile foremost of those observant of vows, laid himself on a celestial bed cool like tile water of the Ocean (g).* The Rishis and the Gods began to worship tire great Omnipotent Vishnu, thus gone to sleep for the creation of tile universe (to)t When he was asleep there sprang from his navel a lotus, highly effulgent like tile sun (intended for the) seat of the Patriarch Brahma, who is both tile beginning and the end (t I). That lotus had a thousand petals, a beautiful hue, was tender and well-adorned. Raising up his hand which is the thread of tile pristine desire tire great Muni Brahma whirls tile wheel of the changes of all the worlds brought about by tir:ae (t2).$ From his mouth the Patriarchs come out shaken by the wind of his breath. Sometimes they fall domr3' and sometimes they go up (I3), Human beings, thus orated by hirer, are again divided by Brahma into four orders. And then by perfprm' This is an al'egorical account of Vishnu's Samadhi or devout meditation. 'F Thus en~ gaged in Samadhi. $ The meaning is that the creation of the universe is carried on by Brahman ',II the changes, that are manifest in the world, are his works. Aced this crea. "On is tile outcome of his desire. He first cherishes the desire and then "'gages in the work o creation. 28

218 HAEtI VAM:iHA. my works laid down in the Vedas they reach their respective Goals (iq.). Even Brahma himself and the immortal Rishis cannot understand Vishnu, thus engaged in the Yoga of sleep and covered with Tanzas* (t5). Those Brahmana s,rints, headed by tire Grand-father, cannot find out when I\Tarayana is

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aslrep and when he does sit up on his bed (z6). Who is awake in this body ? Who is asleep? Who, being capable, does not perform a work ? \Vllo enjoys the various objrcts of pleasure ? Who is effulgent? And who is subtler than the subtle itself (t7)? the various arguments laid down in Srutis the Rishis seek to find out His existence. By birth or action none can find Hinr out (to. The ancient Rishis have snug his glories in the Puranas and his history can be known by tile songs <;onrposrd by him (r9~, His ancient history is also heard urrroar^st tile gods. After the great Puranas there exists no other record of his doings (20). All tile Srutis, relating to the Vadc:s and the customs and practices of mankind, are filled with an account of tire prowess of that god of gods (2 E). TIre Lord, the origin of all creatures, appears at the. time of the creation of all the worlds. And iVladhusudaua remains aGValce (or the destruction of the Danavas (22). When this * The quality of darkness. The meaning of the passage is that when Vishnu, possessed by the desire of creation, is engaged in meditating upon his own true form. When Satzea, or the quality of goodness, reigns supreme in him, he absolutely retires the work of creation and when he is possess ed by the desire of creation the quality of Tanzas or darkness predominates in him. The origin of this desire in him is the root of creation, for the whole universe before us is the outcome of his will. According to the Hindu mytho :~,,;y the work of creation and dissolution is perpetually going on, And each of these work is dependant on the pure and absolute will of the Lord. Whcn Vishnu, the Supreme Lord, happens to cherish a desire for creation. he engages in meditating upon. his true form. Thus meditation is allegorically represented as his sleep. From this meditation proceeds Brahmi who is to make arrange ments for this great work. Nut he is dependant on the will of the Lord. L>rahma next creates the: Patriarchs who are to be the originators of the anions amiiies. HARIV,AMSHA. immortal f uruslta goes to sleep even tile gods cannot,loolc at him. He goes to sleep at tile d 2;9 awakes after tl en of tile summer and ie termination of the rains (tdl, He is identical with the Vedas, tile sacrifices and various other snppfe_ mentary rites. This Foremost of Purushas is the course of the sacrifices drat has been described (2~), \VIrPrr he falls asleep all tile sacrifices, sanctified by Mantras, are brought to a close. And Madhusudana rises up when the autumnal sacrifices are undertaken (25). When Vishnu does to sleep, Purandara, the lord of water-s, performs all his duties and pours mater (261. The illusion of darkness, sleep, that exists in the world and that is like a night of death to the king.,;, brings ruination upon them who hill one another by fighting (27). By its body of darkness it destroys the nights and days. And this dreadful illusion pilfers half of the life of all creatures in tile world (2B). Being possessed by this sleep and yawning repeatedly some people cannot bear its power as iE they are almost drowned in a vast ocean. (2g1, This sleep, engendered by the food or toil of the mortals in this world, does not conduce to the well-being of all (30). It grows enfect;led after the termination of the dream of creatures in this world ; and this, at the time of their death, destroys all their vital airs (3I), Amongst the hods, none, but Mrayana, can wirl;stand the power of this sleep,' This iVIaya or illusion is the female companion, begotten by his own body, of Vishnu who destroys all (32). That one, of lotus eyes, was seen onattreoface of ',~,Taravana. This one, who stupifies all the creatures, eats up all the worlds in no time (33), For the behooE of mankind she is kept by Vishnu. Sire is adored of all as a chaste lady serves her husband (3q). Being possessed by tins sleep and leaving stupefied the eternal world the Lord Vishnu slept in tire Narayana

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hermitage (35), \\%hen drat fri0h_souled deity was tlms asleep thousands of years passed-away wits; the most c'xc-ellcrrt of ~'tCles .5: :tr_~;~e-r, r I ~i w), -`i hat t ig l;if--.

220 HAIRVAMSHA. effulgent deity awoke at the close of the Dwhpara Yugar when the great saints, on witnessing the distress of mankind, began to chant his glories (371. THE RI$H1S said :-O lord, do thou cast off this sleep begotten of thy own self as a garland, already enjoyed, is left off. All the gods, along with Brahma, are waiting to see thee (A. O Hrishikesha, all these self-controlled Rishis, well-versed in tire knowledge of Brahman, and in sing in' His glories, are welcoming thee (39). O Vishnu, hear the auspicious words of these Rishis who are identical with the five elements, namely, the earth, ether, fire, air and water (40). O gods, the seven Ristris, along with all these saints, are chanting with celestial and becoming hymns thy glories (.It`. Rise up, O thou of great effulgence, C thou having a navel of a lotus of a hundred petals, some important work of the gods requires thee (q2). VAISHAMpAYANA said :-Having lessened the quantity of water and dispelled darkness Hrishikesha rose up shinning in his great beauty (43). He saw there all the gods assembled along with the GrandFather, greatly aggrieved for the world and desirous of speaking something to him (4q.). The Lord Narayana, with eyes relieved of exhaustion by sleep, addressed to them words fraught with sound reasoning and far-sightedness (4fi). VISHNU said:-"Where have you got your qu-.rrel, 0 gods ? From whom does your fear proceed ? Who feels a necessity and for (what ? And haw can I help you (q.6) ? Has any calamity befallen the world through the Danavas ? Have men met with any misfortune on account of their weakness? I wish to know all this without any delay (q7). Having renounced my most excellent bed I stand amongst the Brahmavadins for encompassing your well-being. What can I do for you" (48) ? CHAPTER L I. (THE PROPOSAL OF RELIEVING THE EARTH OF HER BURDEN). VAlStiANIPAYANA said :-hearing these words of Vishnu, $rahnra, the Grand-Fatlrrr of all, gave vent to words frcught with tire well-being of gods (t). -rlrere is no fear, from ille Asuras, of tire gods e%hont you give protection by brcurning their leader in various battles (z). When you yoarsrlf, the slayer of your enemies, and the icing of gods. are crowned with victory, what fear do men, engaged in religious observances, cherish (g) ? Truthful and pious men are alaays freed from ills. Death cannot prematurely visit the pious (q.). Enjoying their sixth portion, tire kings, the foren;ost of men, do not fear one another (g). Doing good to their subjects and realizing duly tributes from (heir tributary Icing, without being blamed by them, they fill up their trrasur1es with wealth (6). Meting out mild punishment and being forbearing they govern their respective prosperous provinces and protect the four Varnas (7). Without creating disturbance amongst their subjects and being adored well by their ministers and protected by the four divisions of army they are enjoying the six means' (8). They are ail well versed io the science of archery, observant of the Vedic rites and trey all worship the gods with sacrifices avcompanied by profuse gifts (g). Having performed the ceremony of initiation and studied the Vedas they propitiate the great saints with chastity in thought, words and deeds and the ancestral manes, hundreds of times, with holy Sraddhas (IO). 'there is no such object in the world, Vedic, customary, and scriptural

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'" The six acts of a king, in his military character, are peace, war, marching, batting, sowing dissension and seeking protection. drat is not lcrrown to them (I t l. Beli?vincy in the arPat Brahrn;;n, all those kings, rffuloentlike the great R isiris, are endeavouring to bring back the golden acre (I2). By their power VaSFtVa is pouring food showers, and the winds, with dust removed, are duly blowing in the ten quarters (I3). The earth is freed of all the evil portends and the planets are ranging at ease in the sky. United with the stars the noon is beautifully moving about in tire sky (tq). The sun, that produces regular succession, is moving in its two paths. Being propitiated by various oblations the fire has become sweet scented (t5). The sacrifices being thus duly undc:rtaken and multiplied the entire world is propitiated and met; cherish no fear of death (r6;. The earth has been oppress:) by the power of those powerful kings of brilliant fame following one another (>'7). The earth, exhausted with this weight and assailed by the kings, has come before us litre a boat on the verge of being drowned (18). Oppressed by the kings resembling the fire of dissolution and having the mountains shaken and the oceans agitated the earth is repeatedly perspiring (I9), With the body, energy, strenr=th and the extensive territories of the Kshatriyas the earth as ever enjoying peace (20). In every city the loins is surrounded by ten millions of soldiers ; in every leingdon;, hundreds and thousands of villages are growing prosperous and the earth has been completely covered with thouzanils of kings, their powerful army and millions of villages (21----22). Pleacini; before ,her the Time, freed of all diseases ar:cl. being shorn of energy the Earth has come to my house. :% Vishnu, thou art her most excellent refuge (23). This Hart!,, the land of human actions, has been greatly assailed. Et behoves thee to do that by which the eternal Earth, the stav of the universe, may not suffer deterioration (2.f). O A1 :dhusndana, Great is the iniquity in oppressing her, since W; her being assailed all the work; of the hunranitv will coma to a clo:;e a.n,l tlrr ur:i;er~e will fare ill r9ARtvAmseA. 123 ed by the kings the earth has beconue evidently exlrauqed. Renouncing her firmness arid natural forbearance she has ormvn impatient (261. We have heard her history. ~l hou ha;t listened to it also. We shall therefore consult with thr:C fur relieving her of her load" (27). Wending righteous ways all these leinLIs are moltiplv iwy their territories. Amongst nren the three other Varna, ar e tuliowiny the Bralrmanas (28). All the voids are trwhfnl, all the Varnas are observing their respective duties, all the lirahmanas are sturlpip the Vedas and all ocher men are devoted to Biahrnanas y2g1. ~hhus exit risen in the world who are the instruments of righteousness. Lit such practices he observed by which virtue pray not suffer deterioration (30,1. 'This earth is the goal of the pious and none else. Virtue is the most cxceilent object they slroulcl endeavour to secure. Therefore to relieve the earth of her burden it is meet to destroy the kinds. Therefore, O great one, come with us to hold a consultation. With the earth before us let us go to the summit of the mount 11Ieru ;3 t3a)." Having surd this, O foremost of kings, the self-controlled GrandFather of al!, Brahma, of great effuljerrce, with the earth (33), beg-in to take rest 1',=cry ohl>rws_ CHAPTER LI I. ('CHE ASSEMBLY OF THE GODS.) VAtsttAMPAYANe said :-Saying 'so be it' the Lord, 1'avrr~ the hue of a cloud and voice li!:e its muttering in an ""fart day, went away with the gods like a mountain covered pith clouds (1). Pat drat tint;: Elari, having a dark-blue

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32.E HARIVAMtSt1A, person, pat on shinning matted locks crested with jenas and pearls like a cloud whit the moon (2). On his spacious breast, the fairs whereof stood erect, there was the mystic mark of Srivatsa 13). Wearing two pieces of yellow raiment that eternal Hari, the preceptor of the world, looked like a mountain covered with evening clouds (4). When tae began to proceed on the back of G.rruda the Lotus-born Deity (Brahma) and the gods, having tnerr ryes fixed on him, began to follow him (5). Having reached the jewelled mountain in no time they saw the assembly fall built after their own Ilea[ L6 (b). It was built oil tile summit of tile mount Sumeru, and was effulgent like tile sun. Its pillars were made of gold and its gateways were crested With diamonds. It contained diverse paintings oil account of its being Constructed by tile mind and hundreds of cars. Its windows were covered with the jewelled nCts. It could go any where . at will and was muVcllislmd with jams. It was filled with many sorts of jewels and flowers made of various metals. That celestial assembly hall, filled with celestial illusion, was constructed by Viswalcarruau* (T-9). All the gods, with delighted minds, sat duly on the seats properly assigned to each of them, in that auspicious assembly hall CIO). They sat oil caiS, seats, B'ttadrasauas,t Pitfas,$ and seats of Kutha (ti). Thereupon at tile command of Brahma, the wind Yrabhaujaua began to patrol oil all sides of the assembly halt so that there might nut arise any sound (t2). When everything was silent and calm in that assembly of the gods the Earth plaintively began to address them in piteous accounts (t3). THE EARTH said :-O god, do thou uphold me. By thee the vvuole universe has been sustained. Thou art protecting ' He was the architect of the gods. fi Most excellent seat. $ Tne seat of the religions student made progeny of Kusa grazs~ f A kind of tease F3ARIVAIVISF1Ao tics creatures and three worlds (t4). Whatever thou dose sustain by thy energy and strength, I do afterwards hold it by thy favour (y). Whatever thou dolt hold I do hold it and whatever thou dost not sustain I too do not keep it There is no element in the universe which thou canst no( sustain (t5). O lord 1~,Tarayana, at various cycles thou dolt relieve me of my burthen for the behoof of the world (t 7)~ Being possessed by thy energy I have gone to tire region underneath. O foremost of gods, I am at thy mercy.. Do thou save me (t$). I have been assailed by the wicked Dana.vas and Rakshasaso Thou art my eternal saviour and I am always at thy mercy (rg). I know it for hundred times that as long as I shall not seek refuge with Narayana who relieves me of all loads so long I shall be under the influence of a mighty feat (2o). Before agriculture, merchandise and other means of livelihood were instituted by the lotus-sprung Brahma, in tire days of yore, I was reduced in dimensions Finding me two great Asuras, made of earth, were born before (2t). While this high-souled Vishnu was sleeping in the mighty deep they originated from the dirt of his ears and remained like two logs of wood (3a). Despatched by the Grand-Father, air, in the shape of vital breath, entered into the body of those two I>anavas. Thereupon covering the: slay those two great Asuras began to grow up (23). Brahma gradually touched them both who were gifted with vital breaths. One of them appeared to be soft and the other hard (24). The waterborn Lord Brahma then gave them names. The one, who was soft, was named iVladhu and the other, who fuss hard, was called Kaitava (z5). When those two DaityaS were thus named they, elated with the pride of their strength and being fearless, began to range in the world converted into one sheet of water, seelcina battle (25). Beholding them ',Ills approach Brahma, the grand-father of all, disappeared '' the water of the universal ocean (27). The four-mouthed, '-"gadfather desired to lire secretly in the lotus sprur.~,

HARtvaMSHA.

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from the navel of the lotus-navelled Vishnu (a,;). Wizen Narayana's grand-sons, 11-ladhu and Kaitava thus lived in the water, they, living there for 'many long years, were not khe least agitated (2g). Thereupon after many years, those two demons, :13adlm and Kaitava, came where Bra'ama was stationed (3o). Beholding those two dreadful, huge-bodied and irrepressible Danavas, Brahma, with the stalk of the lotus, disturbed Narayana. Thereat the highly-effulgent lotus-navelled Deity rose up from his bed (3g). At that time the three worlds were covered with watt-r and so in that ore sheet lof water there took place a terrible encounter between Narayana and Madhu and Kaitava (32). That dreadI;al battle continued for thousand years and those tsvo Danavas did not experience least exhaustion in the eIacounter (351, After a long tinge those t%vo Danavas, dreadful in battle, with a delighted heart, said to the Lord Naravana. 6` We have been greatly pleased with fighting with thee. Thou art our most desirable death. Do thou bring abotat our destruction at a place on earth which is not filled with water (34-35). O foremost of gods, slain by thee we shall become thy sons who vanquishes us in battle." (35). Catching these two demons with his arms in battle Narayang assailed them. Thereat Madlaaa and Kaitava met with death (37). Thus killed those two Daityas were saturated with water. Their two bodies were then fused into one. feud then churned by the waves of the water they bean to discharge fat. The water was covered with fat. O sinless one, thereupon they disappeared and the Lord N.rayan& again engaged in the work of creation (33-39~-On account of my being covered with the fat of the demons 1hladhu and Kaitava I have passed by the name of 3hedira. I have become the eternal universe by the power of the lotus. navelled deity Again a,sutning thc, for m of a boar in the presence of ~I!lnl M a,"iaildeaya the n 1 7-, t ; Fa t~'Rt~" the ~ W G`a"15~'C_l t ;.:.() ~'(>1'.3 ;,l' t-tARtvAMstia, with one tusk (y). Again at another time before your fiery presence the powerful Vishnu released me from the DaityachieE Bali (4a). Now being oppressed and having none to protect me I have sought refuge with the Lord of the universe (d;adadhara who is ever fond of his votaries (43), Fire is the cause of gold, the sun is the cause of stars and so Narayana is my support (dL). I am alone holding this universe consisting of mobile and immobile creations. And ~'aadadltara is supporting all these held by me (45), Desirous of relieving me of my burden Jajnadag,ti's son Rama, out of anger, divested cue, for twenty-one times, of the Kshatriyas (46). Raising up a pillar of victory, Bhriau's son Rama propitiated cage with royal blood at the obsequial rites of his father and then communicated it to Kashyapa iq7). Filled svitla a bad stench coming out of fat, flesh and bones gull saturated with the blood of the Kslaatriyas I appeared before Kawhyapa like a youthful damsel in her course (q.8). 'the l~ralacnataa saint Kashyapa then said to me :-" O earth, why art thou so depressed ? Why dolt thou, being the wife of a heroe, observe the vow of humiliation's (:19). Thereat 1id to Kashyapa, the Patriarch of the world :-"0 Bi diial man, the great Bhargava has killed all my husbands (5o?. I have been divested of all the powerful Kslaatriyas who live oil arms, and have lost my husband. I do not wish to carry on me empty cities (5 c). Therefore, O Reverend Sir, confer upon me such -a king as will be able to protect me abounding in villages and cities and engarlanded by oceans" Hearing my words the Omnipotent Lord said " let it be 'thereupon he gave me away to Manu, the king of aetl (53). Thereupon obtaining the godlike kings of the Ikshaku race, originating from >Vlanu, 1, under the influence of powerful time, passed from the hands of one king to those of another (54). When the Lord bestowed me upon the

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!:`V"lljhent \Tai2,i, tile i:t,.;r of ta:elz,. IR;dn", 1~' 1~1I1; ~, s orn an Ole,

228 HARiVAn2SHA. families of great saints, ruled over me (55). Having con quered me many heroic Kshatriyas have gone to the celestial region. Under the influence of time they have disappeared in me (j6). The powerful Kshatriyas, ever victorious in battle, fought for me in this world with one another and they have been still fighting even now (57). This is the end of destiny despatched by thee. If thou halt come misseration for me, if thou dost wish to relieve tile of my burden do thou organise a war for the destruction of the kings for the behoof of the world. May the beautiful holder of discus alone grant me protection (j8-5g). May Narayana command me to whom I have come for help oppressed with a load, if he thinks proper to relieve me of it (6p). CHAPTER LIII. (AN ACCOUNT OF SANTANU'S FAMILY). VAISHAmPAYaNA Said :-Thereupon hearing the words ofthe earthaand thinking minutely on her object the gods said to the grand-father (t). " O Lord, thou hast created the bodies of all creatures. Thou fart the lord of all the worlds. Do thou therefore relieve the earth of her load. O lord, if thou dost wish to accomplish the object of the earth in this her calamity do thou, without delay, ascertain the duties of Mahendra, Yama, Varuna,athe king of riches, Narayana, the moon, the sun, the air, the Adityas, the Vasus, the Rudras, the Patriarchs of the world, the celestial physicians, the slswinis, of the Saddhyas, of Vrihaspati, preceptor Sukra, of Kala, of Kali, of lZaheswara, of Kartikeya,, of 5.'ai~si'as; HAtztvAnistiA. Ftalcshasas, Gandharvas, Charanas, great serpents, of bird. huge mountains and oceans consisting of great waves of rivers headed by Ganga (2-8). O grand-father, hoev shall Eve send down our portions ? Let us create bodies, not bona m ai:y .v%ornan, in tip;: family of those kin"Is who range in the shy, in that of the kings who tread the eartfy and in that of courtier Brahmanas and other princes (9ro). Hearing this great resolution of the gods assembled together for one common cause the grand-father of all, eulogised by the celestials, said to them (t t). "O ye leading celestials, I like very much your resolution. Do you create portions of your body on earth with your energy (I2), Ye are all leading celestials, do ye, with your enegy, descend on earth. And acquiring the prosperity of the three worlds do you relieve the earth of her burden (t3). Listen to what f did in the days of yore for removing the load of her burden when I was informed of it (14)In the days of yore I was seated on the western bank of the eastern ocean along with my grand-son the great fLashyapa (y). I was describing various themes relating to the Vedas described before, as well as many other episodes of the Puranas (t6). While I was thus discoursing, you all, accompanied by Maruts and the ocean and Gan ga in their forms, Caine to me (t7). With rushing waves, clad in a varigated raiment of acquatic animals, with a body shinning with shells and pearls, adorned with corals and jewels, accompanied by, the moon and roaring like a clouds:;urcharged with water, the ocean, as if vanquishing me, came to its bank. And throwing up its salt waters he greatly distressed that place (t8-ZO). When the ocean was about to assail that place with his water I said to him in angry words "be quiet" (2I). sooner I said "be quiet" than he assumed a form. And with all his waves stilled he shone there in right regal grace !'2)~ Desirous of encompassing your wellbeing and relieving tire earth of her burden 1 imprecated a curse on the ocean

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230 HAPIVAMStiA< and Ganga, saying "0 ocean, since you have come in a reg; form, go, you will be a Icing. Performing many feats wit f; your own power oil earth, you will be born in the race of tile great Blrarata and be a protector of men. Aldrougl, impatient you assumed a form as soon as I asked you to be. quiet. Therefore gifted with a beautiful person you will be celebrated on earth by the name of Shantanu. And this foremost of rivers, Ganga, of unblemished limbs and expau. live eyes, will go to you in a beautiful form (23-27. When I said this, the ocean, being depressed at heart. looked at me. He said "0 Lord, 0 god of gods, wlty dos?_ tirou imprecate a curse on me? I always obey thy coni.ttand9, I have been made by thee and am always under thy protect tion. I am therefore thy son. Why hast thou then cursed; me in unbecoming words ? (28-2g). 0 lord, by thy favour; my waves increased with the tides and so I was agitated. Brahman, how am I to blame for this ? (go). I( during that time thou hast been touched by water thrown up by the wind, what reason is there for thy imprecating a curse on me (3 t) ? I was agitated by threefold instrunients namely tile blowing wind, the increasing cloud and Parva accompanied by the moon (32). 0 Brahman, if I crave committed any offence for these three instruments set to work by thee it behoves thee to forgive me and let there be an end of this curse (33). If dost thou find any evidence, 0 lord of gods, do thou show me merey who have been depressed by a curse' for no offence of mine (3d). 0 lord,, by thy command, this Gang a will descend on earth. I ana guilty but tirou shouldst show mercy on this innocent out'-' l35)." Thereupon I said in sweet accents to tile great ocean. who had been terrified and moved by the curse of the god., who were innocent of tile cause thereof. "0 you of great mind, 0 lord of rivers, be thou at ease, do not fear, I have been propltlatcd ~'itp; thE'P, Listen now tc flh.,futurn CI!?<;_ fIARIVAMSFIA, of this imprecation (gG-37). (r) lord, renouncing this thy ocean body, go to tile race of Bharata. Then, O great ocean, 0 great king, you will be enveloped with regal grace. There, O lord of waters, you wily govern the four Varnas and he pleased (38-39), And assuming, a beautiful form of a woman, this GangA, the foremost of rivers, will serve you (40). Sporting with Janhavi, by my command you will not experience human miseries (q.r). 0 ocean, be you soon united with Ganga in wed-lock and carry out my command (42~0 Exiled from tire celestial region the Vases have entered the Rasatala. I appoint you for procreating them (43~ Let Janhavi, for fraying offspring, concieve those eiriprt Vases who are effulgent like fire and increase the joy of the celestials (44). Having procreated the Vases, multiplied the ICuru race and cast off your human body, you will, in no time, assume your ocean body" "O foremost of gods,v"ztlrus in the days yore beholding the future burden of the earth, I sowed the seeds of Shan_ tanu's race for your well-being in which have been horn the Vases who live in tire celestial region (q.6_q7), Ever) now in the celestial region exists Ganga's son Birishma as the eighth Vase. The seven other Vases lave repaired to their respective regions and only Vishnu is now living (.I8), The Icing Shantanu beget on his second wife the highly effulgent and powerful king Vichitravirya (,Ip), Tile two sons of Vichitravirya were the two famous kings of the worlcj-Dhritarastra and Pandu, the two foremost of men (5o). Of them Pandu had two beautiful and youthful wives. The first was named Iiunti and the second was named Madri. And both of them were like the wives of the celestials (5r)o Dhritarashtra had one wife, by name Gandhari, who, by

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stead-fastly serving her husband, became celebrated in tile world (520, Herein drat house will be divided into two lrostile parties and a terrible dissension will take place alrrongst tile sons of those two kings (53), 0,l account of

tinRIVAftiStiA, the internal dissensions of these kings all the royal families will be destroyed. A terrible fear, like the hour of universal dissolution will then prevail (54). When all the lungs, witty their armies, will be slain by one another the cities and kingdoms will he shorn of their inhabitants and Earth will enjoy relief (55). I have read in the Puranas that in the end of the Dwapara Yuga, all the kings, with their armies, will be destroyed by weapons. Then Ashwathama, a portion incarnate of Sanlcara, with the fire of weapon, will consume the remnant of humanity in battle lying unconcious, at night, in sleep X56-j7). When that one of cruel deeds, the like of death himself, will desist, this story relating to the the Dwapara Yuga, will come to a close (sS lo When Ashw athama, a portion of Siva, will disappear, the dreadful Kali Yuga of Maheswara will set in (59). In this Yuga people will perpetrate many iniquities and there will flourish only a portion of virtue. Truth wilt disappear and falsehood will be stored up (60). In this Yuga, people will worship only Maheswara and Slcanda ; old and long-lived men will not exist on the earth (6t). I have thus described the most excellent annalrilation of the kinds of this world. Therefore, 0 ye celestials, descend on earth, without delay in your respective portions (6z). Let Kunti and Madri conceive portions of Dharma and let Gandhari conceive Kali the instrument of all dissensions (63). These kings, urged on 1>y destiny, will form two parties and being desirous of securintp the earth, ',viIl seek a war (6). Let Earth, w1r, upholds all the worlds, enter turn her own native source. This secred and well-known means of the king,; is tlor created (65i." Hearing the words of the Grand-father IJartt:, with Kala went away happily for encompassing the destruction of the kings (66). Thereupon Brahma despatched the gods for slaying tlrei~. enemies. The ancient Rishi Nara the (Serpent) Sesha, tt;a upholds the earth, Sanatkrrmar, the Sadhyasy A.gna, ~ r'~s EIARiVAMSIIA. 23. other gods, Varuna, the Vasus, the sun, the moon, the Gan.: dharvas, the Apsara~, the Rud~as, the. Viswas, the two Aswinis all descended on earth in their respective portions (67-69). As described by me before the incarnations of the portions of gods, those foremost of Pui-uslias were born, through women or otherwise, on earth as the destroyers of the Daityas and Danavas. Some of them multiplied their filie am e s like fig-trees. And some of them were hard-bodied like thunder-bolts (7o-fit). Some of them were endued with the strength of a million of elephants. Some of them were powerful like mighty currents and some were capable of handling clubs, Parighas and other weapons (72). All of them were capable of striking with the summits of the mountains. Hundreds and thousands of men, having arms like Parighas, were born in the race of Vrishnis. And the gods were born in the races of Kuru and Panchala as kings. There were born in the prosperous family of Yadus and those of Brahmanas many sacrificers of pious deeds, well read in the scriptures, mighty bowmen, observant of Vedic rituals and endued with prosperity and accomplishments (?3-i5)~ Whenever angry they could shake the mountains, ~1He rivers, the surface of the earth, rise up in the sky and agitate the mighty deep" (76), Having thus commanded the gods the Grand-father Brahma, the master of present, past, and future, consigned all the worlds to Narayana acrd attained peace (77). Liestet: again to what the Omnipotent itTarayafia, Vishnu, of sacred fame, the lord of wealth

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and life; did for the behoof of creatures after incarnating himself on earth and taking birth, an the family of the intelligent Vasudeva, the descendant

EHApTER f,lV. (THE BIRTH OF THE DAITYAS.) AiSaaAMPAYNA said :-After il~T2rjana, on his being Jaiccessful, toad repaired to a house on the earth becoming his position, after the gods had incarnated their portions in tEae race of Bharata, after the portions of I7harma, Indra9 Pavana,the celestial physicians the two Aswines, and the sun had descended on earth, after the priest, of the gods, had come down on earth, in a portion of his, after the eighth portion of Vasus had come down on earth, after the portion of Death, Mali had been on earth, after the portion of Sukra, Varuna, Sankara, IUfitra, Kuvera9 Oandharvas, LTragas and Yalcshas had come down earths Narada came but of a portion of Narayana's energy's (H-6). He was effulgent like fire, had eyes like the rising sun and had huge and all-spreading matted locks. He wore a raiment white tike the rays of the moon and was adorned with golden ornaments (7). He carried a big fiina- like a female companion always confined in room, had au antelope skim thrown on his body and a sacred thread made of gollWith a staff and Kamandalu$ in his hands he appeared like second Salcra (8). That great sage always used to pick up quarrels, was learned, well-read in Gandhayva-Veda c * Dharma's incarnation was Yudhishthira, Sakra's was Arjuna and Pavana's was Bhimasena. The two Aswinis incarnated themselves as Nakula and Sahadeva. The sun incarnated himself as l~arna, the priest e the gods Vrihaspati as Drona, the eighth Vasu as Bhi=_hma, death as Vidura, Kali as Dur3odhana, ~:,-na as Ahhi:nanyu, Su(ira as Bhurisrava, Varanz as Srutayudha, San'~ara as tlshwathama, i\'ditra as ltanika, Nuvera as Dhritarashtra. The Gandharva god others incarnated themselves as 1J'grasena, Dushasana and others. stringed musical instrument. ~: h vessel to carry water, y x ne art of music. This was the speacial gift of the acxharva._ HARIVAMSH.A. add was capable of deciphering the secret cause of dissera.u lions in this world. That Brahmans used to create enemies of his own accord and was like the second Kali himself. 'that great Mum was the first speaker in the land of gods an'.' Gaudharvas, was the chanter of the four Vedas and was the reciter of the first Rik. That immartal sage Narada, ever ranging in the region of Brahma, with a depressed heart said to Vishnu in the midst of the assembled gods. " O Narayana, useless have been the incarnations of the gods for the destruction of the kings (g-13), O lord of the celestial region, thyself existing here, dais dissension of the kings will be productive of. no fruit. Methinks their werP,cannot be accomplished without Narayana's Yoga (z4). O god of gods, thou art wise and observant of the true essence of things. It has not been proper for thee to institute such a work for the earth (t5). Thou art the vision of the eyes and the lord of the powerful. Thou art the foremost of the Yogins and the refuge of all (i6). Beholding the incarnation of tile gods on earth why didst not thou send, first of ally a portion of thy energy to relieve tine earth of her burden ? (I7). Making thee their help, and being identical with anal guided by thee all the gods will swim on this earth frorrr, one action to another (z8). I have therefore hastened to the presence of these assembled gods to send thee, O Vishnu; hear the reason thereof (ig). O Narayana, hear of the movements of those Daityas who, amongst many that had been slain by thee in the war M,f which Taraka was the root, have gone to the face of the earth (ZO). There is a delightful city on the face of the earth by name Mathura. It is situate on the bank of Yamuna and abounds in many prosperous, villages. There was a great '''.nava, irrepressible in battle, by name Madhu. He was

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highly powerful and a terror to all creatures (z>-z2), There `vas a vast and dreadful forest by name Madhu abounding ;n tau_-a trees where lit used to live formerly (~ A), Ttae ~=rcl=

236 HARIVAMSHA. Danava Lavana was Madhu's son. He was gifted with profuse strength and was a terror to all creatures (zq.). Sporting there for many years, that Danava, elated with pride, terrorized all the gods and others (26). When the pious son of Dasharatha, Rama, a terror to tire Raksh4sas, was ruling in Ayodhya, that Danava, eulogised by all the Daityas, repaired to a dreadful forest. Lavana despatched to Rama, a harsh-speeched emissary. He said "O Rama, I am living near your territory. The Danava Lavana is your enemy. The pings do not wish to have a powerful enemy (26-28). A king, who seeks the well-being of his subjects, observes his royal duties and wishes to multiply his territories and riches, should always defeat his enemies (2g). That king, desirous of pleasing his subjects, who has his hairs wet with the water of installation,` should first of all conquer his senses, for mastery over senses is the sure victory (3o'a The king, who wishes to keep his position always in tact and strong, should instruct his men in moral laws for there is no other preceptor like him to the people (3I). If when placed in the midst of dangers and vices, an intelligent king strengthens himself by his army he is not to entertain any fear of his enemies (32). AI! men are killed by their senses, the powerful enemies born with them. An impatient king is slain by the false notion of good done to them by their enemies (33), On account of your wife, you have, out of foolish attachment, killed Ravana with his army. I do not consider that sinful action of yours as great and becoming (34). Living in a forest and observing a vow you have killed a mean Rakshasa. Such a conduct is not seen in the pious (35). Virtue, begotten of forbearance, takes the pious to an auspicious and righteous station. Out of ignorance you have killed Ravana and honoured the forest* The usual practice is that at the time of installation sacred water is ~pr;nf;1mi nn the head of a king, The meaning is that who has gone through -. ,. e)f installation. FdARIVAMSHA. 237 ranging Va'raras* (g6). Indeed Ravana is blessed, since you, while observing a vow, killed trim in battle for your wife in pursance of eondzrct o ordinary men (37), That wicked-minded Rtlhveana , who has not controlled his senses. Iras been killed by you in battle. You are therefore capable of fighting. Come and fight with me to-day" (38). Hearing those words of that harsh-speeched emissary, Rama, out of forbearance, smilingly said to him :- O Emis. agcy, what you have said, out of honor to that night-ranger, as unfair, since you have been blaming me and considering yourself at ease (3g_qo). What is there to blame, if, wending the ways of righteousness, I have been stupified, if Ravana has been slain and my wife has been carried away `The virtuous, always following the ways of morality, do not blame others even with their words. As the God is always aware for tire pious, fie is equally so for the wicked (42) You have done what is the duty of a messenger. Go now and make no delay. Persons like me do not hurt the mean who are fond of making too much of themselves (43), Here as my younger brother Satrughna, the repressor of enemies in battle. He will wait for that wicked=minded demon (44)," Thus addressed by Rama and commanded by that king that messenger set out with Satrughna. Ascending upon a quick-coursing car, Sumitra's son Satrughna repaired to the huge forest of %LIadhu and desirous of entering into a battle pitched a tent there (q.546),

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Thereupon hearing the words o that messenger the demon Lavana was beside himself with anger. Leaving behind the Madhu forest he started for battle. Then there took place a terrible encounter between Satrughna and Lavana. They were both heroic and rniglrty bowmen. Both of them struck each other with sharpened arrows. None Properly speaking they were not monkeys but a barbarous prcvrnce of the Southern India. race living in

HARIVAMSHA. them fled back from the battle-field and cone of them felt rrself tired (47-qg). 'thereupon greatly assailed in battle by Satrughna's alts the Danava Lavana met with discomfiture for he had 't his mace with him (50). Afterwards taking up a estial Sankhusha, that was given to trim as a boon and s capable of grinding all creatures, Lavana began to shout the battle (5t). He caught of hold Satrughna's turban -lt it and began to draw in Raghava's younger brother (52). ;e teat taking up a most excellent dagger having a golden rdle Satrughua cut off with it Lavana's head in that great rte (52). Having slain that demon Lavana in ba:tlP, that -oic son of Sumitra, who gives delight to his friends, cleared his forest with his weapons (4). Having clearYd that est that pious son of Sumitra, Satrughna, built a city there the well-being of that province and desired to live there Wing killed, in the days of yore,the'demon Lavana in 12udhu -est Setrughrra built a city there by name 1Vlatdrura(-~6). That great city was adorned with walls, gate ways and ors. It contained many villages, high buiPings and rdens. Its boundaries were well laid and it was beaufifulbuilt. The walls were very high. The ditches were like ornament that a woman uses round her waist. The ~Idings, made of stone and bricks, were like Keyuras. autiful palaces were like the ear-rings. The wellprotected tes were like the veils and the prominades were like ~;les. It contained many healthy heroes, elephants, horses d cars. It resembled a crescent and was situate on the lc of Yamunz. It contained beautiful markets and was rud of her collection of jems. The fields there were full corns. The king of gods (Indra) used to pour showers proper season. Men and women there were always 'vghtful. The highly powerful king Surasena, born in the e of I3hojas, reigned there. He was powerful like Mahaa and-was celebrated by the name of Ugrasena (57-d3~= HART VAMSHA. 239 "He whom thou hast killed, Q Vishnu, is his son. The Daitya, by name Kalanemi, whom thou dist slay in the battle of N:>hiCh Taraka was the root, is born as Kansa, and is the'scion of the Biroja race. That king, who treads like a lion, is celebrated ire the world (64-65), He is a terror to all the kings of the world and a dread to all creatures. lie is always beyond the path of righteousness (66). He is highly persevering and ruthless. He is so very haughty to his subjects drat seeing him their hairs stand erect (67). He never observes his royal duties and is never a source of pleasure to hi; own men. He never does any good to his kingdom and behaves always like a tyrant (68). He, who was vanquished by thee in Taraka battle, is now born as Kansa in the Bhoja race. That one, IiOrSg oil meat, is oppressing all tire worlds, with his demonaic heart (6g), f-]e who was like a horse and known by the name, Hayagriva, is born as Keshi the youngest brother of Kansa (70), That wiclted bodiless, demon with manes, neighing like a horse, is now living alone in Vrindavana. He lives on human flesh (7I). Bali's son Aristha is bowl as the great Asura Kalcudmi, capable of assuming forms of his own accord. Adopting the form of a bull lie has become an enemy of tire lone (72). Din's son Ristha, the foremost of Danavas, is born as Kansas elephant (73). That dreadful

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demon Lamva is born as Pralamva. He is living under a fig-tree by name Bhandara (741. That demon, who was known by the name of KharaD Is born as the dreadful Asura Dhanuka. y riving in the forest of palm-trees lie is malting a havoc of creatures (75), Those "wo foremost of Danavas, by name Varaha and Kishora, vnve been born as wrestlers Chanuka and Musthilea who are ai"Vat's at the arena (76j. Those two Danavas Maya and ~ara, who were like death even to the demons in 'the city of Bhumi's (77). N5.rdvana thou did 1 , are now soil Naraka, by nam, sI t s ay ail tites ;y,tavas and divest

240 HARIIVANISI1A. them of their forms. Assuming human bodies they are now oppressing the people of the world (78). They oppose the chanting of thy name and destroy thy Votaries. 13y thy favour only they will meet with destruction (;9). In heaven they are afraid of thee, in ocean they are afraid of thee and even on earth they afraid of thee. There is no other source of fear to them (8o). O Sridhar, thou dost slay the wicked Danavas ; none else can accomplish their destruction. The Daityas, who are sent away from heaven, find refuge on earth (81). O Keshava, thou being awake, it is difficult for that demon to go again to heaven, who, on his being slain in the celestial region, again rises up assuming a human body (82). Therefore, O Narayana, do thou come to the world. We are also descending on earth. Do thou create your own self for the destruction of Danavas (83). Tile forms of thine, which are not manifest, are both visible and invisible to the celestials. In those forms, the gods, created by thee, shall descend on earth (f;4). O Vishnu, when thou shalt come down on earth, Kansa will not be able to reign and the object, for which the earth has come, will also be accomplished (85). Thou art the preceptor of all works in the land of Blrarata, thou art the eye of all and the supreme refuge. Therefore, (r) Ilrishikesha' do thou come on earth and slay those wicked Danavas (86). CHAPTER LV. (VISHNU'S REPLY). VAISHAMPAYANA said:-Hearing the words of Naad' the Lord Madliusudana, the master of gods, smilingly ~~i HARIVAIIISHA. 241 in auspicious words (1) :-" O Narada, listen to a proper reply to all these words which you have addressed to me for the well-being of the three worlds (2). It is known to me that all these Danavas, assuming human forms, have been born on earth (3). 1 know too that Kansa is born as the son of Ugrasena on earth. I know also that Keshi is born as a horse (l. I know also the elephant Kuvalayapida, the wrestlers Chanura and Mushthika and the demon Arishtha in the shape of a bull (5). Khara and tine great Asura Pralamva are also known to me. Pall's daughter Putarla is also well known to me (6). 1 know also Kaiiya who is living in the lake of Yamuna and who has entered there in fear of Vinata's song' (7). 1 know also Jarasandha who is the head of all kings; and the demon Naraka, who is living in the city of Pragyotish, is also very well-known to me (8). In the city of Shonitpura on earth Bana is born as a cnan. That;energetic and haughty demon, of thousand arms, is invincible even unto the gods. I know also that the great charge of Bharatvarsa lies with me (9-Io). I know also how all these kings will disappear. The destruction of those danavas, in human forms, who never come back from battle-field and the rejoicing of the region of Sakra has also been seen by me (ri). For myself and for others I shall enter into Yoga. Going to the region of men and assuming a human form I shall bring about the

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destruction of all those mighty demons headed by Kansa. I shall slay him by that means by which fie will enjoy peaze (12-.(r)13). By try Yoga I shall resort to all these means. It is my incumbent duty to destroy all those enemies of the gods in battle (14). 1 shall kill the foes of all those great ones who have sacrificed themselves on behalf of tile earth, of all those gods, Rishis and Gandharvas who have come down on earth at my behest (15). O Narada, I have already formed this `~ Garuda who used to eat up serpents.

HARIVAMSIIA. resolution. Let the grand-father Brahma make a house tliere for me (a6). O grand-father, do thou relate to me, how, boat in what country and living in what house I shall kill them (I j), BRAHMA said :-O lord, O Narayana, hear from me of that key to success and who your parents will be on earth (a8), In order to glorify their family you will be born in the race of Ya.davas (ig). Eradicating these Asuras for good and multiplying your great family you will establish the orders of mankind. Hear from me about this (20). O Narayana, in the days of yore, in the great sacrifice of the high-souled Varuna, Kashyapa stole away all the cows giving milk for the sacrifice (2i). Kashyapa had two wives, Aditi and Surabhi who did not wish to accept the kine from Varuna (24,). Thereupon coming to me and bowing with his head down Varuna said "O revered one, the preceptor has stolen 'away all my kine (23~. Having accomplished iris object, even, O father, he has not ordered the return of those kine. He is under the control of his two wives Aditi and Surabhi (a4). O lord, all those my kine give heavenly and eternal milk whenever wished. Protected by their own power they range in the seas (25). They perpetually yli!c) Wilk like unto the ambrosia of gods. Saire Kashyapa thc:--_ is none else who can charm them (26). O Brahma, a masttc , a preceptor or whoever lie tray be if one goes astray tlIM_ dost control him. Thou art our supreme refuge (2a). preceptor of the world, `sf punishment is not meted out c powerful persons who ~ do not know their own work, t?:e.: the order of the world will not exist (28). Thou art orii : .. potent and lord of all. Do thou give me my lone, I will then to the ocean (29). These kine are my soul-they are endless strength. Of all tliy creation the kine and the Brnmantis are the eternal sources of energy (30;. First of all thc= kine should be saved. When they are saved they prote the Brahmanas. The world is upheld i3,,; the lirotea:tia~t thel::n~stns ;.:7-:~.tii31~-2,1,1;;' 1,-. t3ARIVAMSHA. O Acliyuta, thus addressed by Varuna, the king of water, and being truly informed of the pilfering of the kine I imprecated a curse on Kashyapa (32). With that portion, in which the high-souled Kashyapa stole the kine, he will be born as a milkman on earth (33). His two wives Surabhi and Aditi, who are like pieces of wood for the birth of gods, will also go with him (34). Being born as a milkman with them lie will live there happily. That portion of Kashyapa, equally powerful like himself, will pass by the name of Vasudeva and will live amongst the kine on earth. Near Allathura there is a mountain by name Govardhana (35.-36). Paying tribute to Kansa tie lives there being attached to kine. Ills two wives Aditi and Surabhi are born as the two wives of Vasudeva by name Devaki and Rohini. Being born there as a boy having all the characteristics of a milkman he there grew up as thou didst do before in thy form with three footsteps. Then covering thyself with the form (of Yoga), O Madliusudana, do thou go there for the wellbeing of the world. With exclamations of thy victory and benediction all these gods are welcoming thee. Descending on earth and taking thy birth from. Rohini and Devaki do thou please them. Thousands of milk maids will also cover the earth (3y-42). O Vishnu, when thou shalt range in the forest tending kine they will

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see thy beautiful form adorned with garlands of wild flowers (43). O thou having eyes like lotus petals, O large-armed Narayana, when thou 'Vi It go as a boy to the villages of milkmen all people will 1=ECOme boys (44). O thou having lotus eyes, being ::ilkmen with their minds devoted to thee all thy votaries will I'~Ip thee ; tending kine in the forest, running in pastures and bathing in the water of Yamuna they will acquire a great <;ttacliment for thee. And Vasudeva's life will be a blessed ~'e (45--46). Thou wilt address him as thy father and lie 1''~Il address thee as his son. Save Kashyapa whom else .;rt:t thou accept as tli~ father W7) a 0 ~'i<l:i,i:, bare Adit:

244 fIARIVA:ItSHA, who else can conceive three ? Therefore by thy self-begotten Yoga do thou proceed for victory, O Madhusudana. We too repair to our respective habitations (48). VA15rtAD7PAYANA said :-Having ordered the gods to repair to tire celestial region the Lord Vishnu went ;o his own abode on the northern side of the ocean of milk (49). In this quarter there is a cave of the mount Sumeru difficult of being trodden, which is worshipped with his three foot-steps during the solistice (60). Having left there, in the cave, his old body the omnipotent and intelligent Hari despatched 1-:;,~; soul to the house of Vasudeva (6t). CHAPTER LVI. (KANSA IS INFORMED OP HIS DEATH BY NARADA' , VAISHAhtPAYANA said :-Being informed of the desCe;,lion of Vishnu and of tire portions of other gods, the celesta~d saint Narada repaired to the city of Mathura to communi.Bate the future death of Kansa (t). Corning down from tl=c celestial region and arriving at the garden of Mathurd, that foremost of Munis Befit a messenger to Kansa, the son of Ugrasena (2). He communicated the arrival of the Muni at the garden. Hearing of the arrival of Narada, that Asury having lotus-like eyes, speedily went out of his city. 1-r0 saw there his guest, tire praise;worthy Brahmana saiF-~: N:arada, shorn of all sins, powerful like the sun and effulneilt like fire. Having bowed unto him and worshipped him &1= hP broiiaht for him a golden seat shiuninrr like fire. T:-''~' Muni, the friend of Sakra, sat an that seat (S-6). HARIVAbIStfA. He then said t 1 o t re hrghly wrathful son of Ugrasena :-'0 heroe, you have duly worshipped me with works laid down in the scriptures. Bear now and accept what I say. O my son, ranging in Nandana and Chaitraratha gardens, in Brahma and other celewial regions I arrived at the great mount Sumeru, the friend of the sun (7--9). The gods also followed me. Having bathed in the holy water of all the sacred rivers I saw the celestial Ganua of three courses and streams, who dissipates 311 sins as soon as she is recollected. Thereupon having bathed, in order, at all those sacred shrines I saw Brahma's palace, resorted to by the Brahmana saints and filled with tire music of the gods, Gandharvas and Apsaras (to-t2). Once on a time the Grand-Father held a meeting of the gods on the summit of the mount Sumeru. I, too, taking up my Vina, set to tune, came to that meeting of Brahma and saw that the Grand-Father and the gods, adorned with white turbans and diverse jewels, and seated on celestial seats, were holding counsels (t3t4). O great kind, I heard there that they, with their followers, were concerting dreadful measures for your destruction (r5). The child, of the eigth conception of your youngest sister Devaki who lives in 11lathura, will be your death

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(t6). O hero, it has been ascertained that your death will proceed from that self-born (Vishnu) who is the stay of heaven, is the great mystery of tire gods and is identical with all (t7), O Kansa, to meet with death at the hands of that god of Gods,oas has been settled upon, is a matter of glory to you. Therefore remember him now. Try to destroy tire conception of Devalei and enjoy all your wealth and articles of pleasure. I love you very much and therefore 1 have come here and described to you what tools place on tire summit of the mount Sumeru. I now leave you. May you fare well (t7-2o). VAISHATqPAYANA said :-After Narada had said this and gone away Iiansa, meditatirg on his Swords, began to laugh ;:d6 HARIVAMSEiA. aloud with his lips open, and smilingly said to l.is servant:, who were before him. "Truly the gods make fun will: Narada and he has no knowledge of things (2t-22). Even when T am seated on my throne, asleep, inad or intoxicated, tile gods headed by Vasava cannot terrify me the least (23y Who is t here in tile land of men who can dare make me angry I call rven agitate; the earth with these two my huge arms (zq.). from to-day I shall greatly oppress men, beasts, birds and all other creatures who follow the gods (25). Do ye issue this command to Keshi, in the shape of a horse, Pra.. lamva, Dhenuka, Aristha, in the form of a bull, Putana., Ysaliy4, and other demons (26). Assuming diverse forms do ye range all over the world and destroy them whom you will find against me (2T). NArada has said that our fear proceeds from conception and therefore you should always be informed of the movements of all those who have been conceived by women (28). When I am your master you need not be afraid: of any accidental calamity. Therefore freed of all anxiety do ye enjoy objects of pleasure of your own accord (2g). Narada is greatly fond of quarrels and is intent on creating dissensions. In order to set one against another that Brah~ mana, with a restive mind, travels in all the worlds, creates dissensions even amongst men of highly quiet tempara rnent and works out enmity amongst kings by variouz, means" (3e-3t). Having vauntingly said this Kansa entered his owls palace but his heart was burning with tile fire of anger (:-'~ CHAPTER LVII. (AN ACCOUNT _V T OF THE BIRTH OF DEMONS.) AiStteMPAyANA said :--'Thereupon worked up with anger Kansa said to all his well-meaning ministers :-"Do ye allvays be on your guard for destroying the (eight bore) child of Devalei (t). The calamity, which we suspect, should be eradicated. Therefore from the very beginning destroy all the embryos of Devaki (2). Let Devalci, well guarded in the inner appartmellt by~,tfle warders, range there confidently. And when she concieves keep her with care (3). As soon as she will concieve, the women of my harem will count the months from the very first, and being informed of the time of delivery we will do what we thinly proper (y). Let Vasuo deva too be kept unconsciously day and night in tile inner appartment by eunucks and women engaged in my wellbeing. Let no body disclose to hint the secret (5j. With these human efforts people should accomplish their objects. Hear, iholw persons like me avert tile course of destiny (6). Even an adverse destiny is made propitious by well employed mantras, properly administered medicines, care and devotion (7)." VAISEIAMPAYANA continued :-Hearing from Narada, the account of his death, Kansa, out of fear, began to hold counsels as to how he should destroy Devalci's embryo (8). Oil tile other hand, being informed of the portendous dud dreadful efforts of Kansa while out of sight, tile powerful

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Vishnu began to think (g). " Bhoja's descendant Kansa will destroy the first seven children of Devalti. In her eiy6th conception I shall leave to live in her womb" (to). While thus meditating his mind flew where the Saragarbha DAnavas, F , "J nlt(11Py Ila;i.ca, SL1L'lkl-r'ttlta,D3I111na, IZII?Vil7ardafla, tired

248 HARIVADIS1iA. Krodhaharta were living in the water (t i). These immortal= like Saragarblras, the sons of -Kalanemi, $were powerful like tile celestials, were of effulgent persons and experts in battle (t2). Leaving their own grand-fattier Hiranyakasipu and wearing manned locks those Saragarbha Daityas worshipped the Grand-father of all, Brahma, with hard penances who, being pleased, conferred oil them the tollowing boon (r3-t4,. BRAHMA said :-` 0 ye foremost of Danavas, I have been greatly pleased with your ascetic austerities. Express to me clearly your wishes, I shall grant them to you all." (I5). Encouraged by Brahma's words the Daityas said "0 lord, if thou art pleased with us do thou confer upon us this best of boons. 0 Brahman, if thou art ready to confer upon us a boon, do thou grant us such a one as may render us unslayable by the gods, the huge Uragas, Yakshas, Gandharvas, Siddhas, Charanas, men and by the great Rishisever engaged in penances, whose weapons are their curses" (t6-i8). The Grand-fatPier was greatly delighted at heart with their ascetic observances and therefore affectionately said to them :-'`What, you have prayed for, will all be accomplished." Having conferred this boon on Saranarbhas the self-born repaired to the celestial region. Thereupon Hiranyakasipu addressed them in angry words saying (r9-2o). " By your disregarding me and praying for a boon to the lotcas-sprung Brahma, you have become my enemies. I therefore have no affection for you and forsake you all. That father, who has given you the highsounding name of Sayagwrbha, will kill you all while in embryo (21-22.) 0 ye great Asuras Saragarblras, you all six will be born in order from Devaki and Kansa will kill you (23), VAISHAMPAYNA said :-Thereupon repairing to the nether region Vishnu arrived where Saragarblra Asuras, on accoufi~ 4P 'IMMIMPHAl7tVAMSHA. of the- imprecation of I-Iiranyalcasipu, were living in the womb of water. He saw them lying there possessed by death-like leep (2q.--25). Thereupon entering into the body of the Saragarbhas in a state of dream, Vishnu, having truth for his prowess, caught hold of their vital breaths and consigned them to the care of sleep. He said "O sleep, by my command take the vital airs of all these leading Danavas Saragarbhas and place them in order in the womb of Devaki (z6-23). They will be born of her womb and proceed to the abode of Death. Kansas efforts will be baffled and Devalci's labour will be crowned with success (2g). I wit show you such a favour that like me you will be powerful on earth and adored of all creatures (30). Thereupon when my gentle portion will be conceived by Devaki in her seventh conception, take that eldest brother of mine in the seventh month and place him within Rolini's womb (3I), account of his thus being taken away from the womb, that moon-like elder brother of mine will pass, in his youth, by the name of Sangkarsana (g2), Thereupon thinking that "Devaki has untimely given birth to a child out of fear in the seventh time" I;ansa will he very careful for the eighth time when I will be in her womb (33)a 0 goddess, may you fare-well ; as being the ninth of our race, you will be conceived by Yashada, the best of milkwomen, the most beloved wife of Panda the master of Kansas Icine. You will

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be born on the ninth day of the dark half of the month (3q.-35), I too, in thc?'middle of the night under the influence of Abhijit,* will come out happily of the womb (36). O sleep, highly dreadful is Kansas rule. Therefore in the eighth month, we will be simultaneously born (and exchanged by Vasudevaj (37). I will be taken to Yashoda and you will be taken to Devalci. By this our interchange gansa will be stupified (38). Then taking you by " One (c)i the A'aksleatrrzs or lunar astrri:;asas-i.-T ._-_-w~_ 2=F9

HAftIVANiSHA. the leg 6e gill dash you against a stone; you will then at once go up to the sky and attain to your eternal region (3g). 0 goddess, there the effulgence of your face will be like that of Sangkarshana and your body will be dark-blue like mine and your arms will be as huge as those of mine Q.o), O sleep, when armed with an uplifted mace of three heads, and with a dagger of golden handles, waen with a cup full of wine and a clean lotus, when adorned with a blue raiment and a yellow cloth thrown round your breast, you will occupy the road of the celestials, your breast1will adorned with a Deckdace shinning; like tire rays of the moon, your two ears will be ;adorned with two celestial Kundalas and your countenance will shine like the moon ('i-3). O goddess, adorned, at my command, with a wonderful crown and hair nets, with flags of peacock feather and Angadas, embellishing the ten quarters, with your dreadful arms resembling the serpents, encircled by terrible goblins and observing the vow of celebacy you will enter into the celestial region (44-46)~ When you will reach the land of gods, the thousand-eyed Indra will confer upon you the dignity of a god by sprinkling you witty water according to the rules laid down by me and accept you as his sister. Having been adopted in the family of Kushika you will pass by the name of Koushika (7-8). Afterwards when Vdsava will assign to you the mount Vindhya for your habitation you will adorn the world with thousand provinces e49)~ On whomever on earth you will bestow a boon while ranging of your own accord in the three worlds, he will at once attain to the fruit thereof (jo). O goddess, there thinking of me in your mind, and starting with the goblins you wilt kill the two demons Shumhlra and Nishurnblra living in ,mountain, with all their attendants (5t). O sleep, you are greatly fond of an offerng of meat. You will therefore, on a Mavami,* receive, on earth, worship accompanied by the * The ninth day of the dark half (r)f the month. HARt VAMSHA. 25 sacrifice of beasts (5z). Children or wealth, it will not be difficult to acquire any of these for him, who, amongst men cognizant of my prowess, will bow unto you (53). You will save them all from danger, those who will be tired in a huge forest, those who will be drowned in a mighty deep, those who will be attacked by robbers (5). O auspicious lady, I will not kill him who will propitiate you with devotion nor wild lie meet with ruin at my hands (j5). CHAPTER LVIIL (ATTRIBUTES OP' TH-E GODDESS). I AISHAMI'AYNA said:-Having saluted the goddess Ndrayani, the mistress of the three worlds I shall recite the sacred hymn as sung by the ancient Rishis (t). "O goddess, thou art the salvation, intelligence, glory, bashfulness, learning, advancement and inclination of all the worlds. Thou art identical with twilight, night, ray, sleep and the night of death (2). Thou art designated as the worshipful goddess Katyayani, Koushiki, obscy-vant of the vow of celebacy and the mother of K5rtikeya. Thou art highly powerful and dost practise hard austerities (3). O goddess, thou art Jaya, Vijaya, satisfaction,

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nourishment, forgiveness and mercy. Thou art clad in a blue silken raiment and the eldest sister of Yama (4). Thou art of various forms, art without any, hast dreadful and large eyes and art the proteetor of thy votaries (5). O great goddess, livng on the sum. mite of fearful mountains, in rivers, caves, and forest and

252 HARIVAMSHA, ~ fIAftIVAMSHA. 2;.3 r lining adored by Savaras,x' Varvarasfi and Pulindas+ tlrotr dolt traverse the worlds in a car consisting of peacock-fecc~ thered flags (6-7). Surrounded by cocks, goats, lamb;; lions and tiers and worshipped by the ringing of bells thou dust always live in the mount Vindhya (8). Thou dolt hold trident, Pattisha and other weapons. 'rhe sun and the moors are thy flags. Thou art the ninth day of the dark half of the month and the eleventh day of the light half (g). Thou art the quarrelsome Rajani, the sister of Baladeva, the abode of all creatures, the death and the supreme end of all animals and the daughter of the mills-man Nanda who carries the vic tory of the gods. Thou dost wear bark, excellent cloth acrd art the dreadful twilight (>o-t t). Thou art of dishevelled hairs and tire death. Thou art fond of wine and meat. Al_ though thou art Lalcshmi (of beautiful form) thou dost assume a dreadful form for the destruction of the Danavas (t2). Thou art Savitri of the Vedas, the mother of mantras, tire c:elebacy of the maidens, the good luck of women, tire external altar of the sacrifices, the gift of tire priest, tire plough of the cultivators, the earth of all creatures, the suc cess of sea-faring merchants, the bank of the ocean, the fast woman of the Yakshns,J1 Surasa'~ of Nagas,' art conversant with the knowledge of Brahman, initiation and great beauty. Thou art the effulgence of luminous bodies, Rohini of stars, the consummate prosperity in courts, forts, confluences of rivers and the full-moon (i3-t7). Thou art tire goddess of A barbarian race inhabiting the mountainous districts of India an c wearing the feathers of the peacock as decorations. 1' One of a degraded tribe or occupation. $ A barbarian using an uncultivated and unintelligible dialect. The holy verse of the repetition of which corms an essential part of the ceremonies, enjoined to the Brahtnanas for daily observances. 'I The mother of Kuvera, The mother of the \,agas. learning in Valmil;i,* tire memory of Dwaipayana-1 tire intellect of the Rishis in religious matters, the determination of the nods and dolt live in all creatures as the goddess of wine adored by thy own dr'eds (i8). O goddess, thou art the charming look of the thousand eyes of the king of gods, the ;aranr of the Ajnifrotra ascetics, tire hunger of all creatures, t;re gratification, oblation, intellect and brain of the celestials, the receptable of all the Vasus, the hope of wren and the pleasure of ail those who are crowned with success. Thou art the direction, the contrary direction, the flame of fire, ray, Shakuui, I'utana, the terrible Revati, tire over-powering sleep of al! creatures and Kshatrya y9-z2). T hou art

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Brabrnaviaya+ in learning, Om and Vaslrat.11 The Rislris know owe as the ancient I'arvati amongst women (23). As said by Brahma thou art ArundhatiT amongst chaste women. Truly shoo bast been designated by the gods as Indrani** (24!. This universe, mobile and immobile, is permeated by thee. Undoubtedly shoo art the saviour in battle, burning fire, rivers, fear of thieves, caves, foreign countries, courts, in assailing tire enemies and in all other nmatters where life is at stake (25-26). My heart, mind and reasoning faculty are all devoted to thee. Do thou save me from all sins; show me this favour (27). O goddess, shoo art always propitiated with him, who, rising up early in the morning, purifying himself and controlAccording to tradition Valmiki obtained ; boon from the goddess of 'earning and composed his great work Ramayana. ' Dwaipayana Vyasa was celebrated for his memory for he had by heart all the Vedas and Puranas. Knowledge of spirit which is regarded as the best of all forms of lea rningS The mystic name of the deity, prefaciqg all the prayers and most of the "'r`tings of the Hindus, from A a name of Vishnu, U Siva and Ma Brahma. It nerefore implies the Indian triad and expresses the three in one. !I oblation with fire, The wife of the sage Vasistha. The queen of gods, the wife of Indra.

254 HARtVArlStiA. HARIVAMSHA, ling his mind, will read this heavenly hymn (28). Thou doss give their desired-for objects to those who recite it for thrr(~ months, and a most excellent boon to those who do it fc six months, and celestial vision to those who continue it fey nine months and Sa'ddhi as they desire to those who sing Lv for one full year (2g-3o). O goddess, as recorded by tl.~ great saint Krishna Dwaipayana thou art the supreme Brat:., man identical with truth. Thou dost drive away the fear of men, proceeding from chains, death, the destruction cat children and wealth and disease. Assuming various form H at thy will, thou dost confer boons (3t-32). Stupifyir. Kansa thou shalt alone enjoy the world. And I shall ado[.c the life of a milk-man amongst lcine. For accomplishing my own work I shall become Kansas milk-man" (33). Having thus addressed (the goddess of sleep) the lor,:, disappeared and she too, saluting him, expressed her consent by saying, so be it" (34). CHAPTER LIX. (BIRTH OF KRISHNA AND BALADEVA). VAISHAMPAYANn said :=Under these arrangements l:.=c eeleatia.l.:itce D~.vaki rouceiv~-d for ~Ev>;i times as described before (t). Kansa killed the Saogazbhas by dashing the.rr: against a stone, as soon as they came out. The embryo the seventh conception was transferred to Rohini (2). Oc~ on a time at the dead of night while Rohini was sleepij ; a sound sleep there took place a discharge of blood follow"w by an abortion (3). Rohini, in a dream, saw the falling =' her embryo and when she awoke, a little after, she was greatly pained on not seeing it (q.). In that dark night Vasudeva's wife Rohini, resembling the moon, was worked up with great anxiety ; thereat the goddess of sleep said to her (5). O fair one, I have extracted the embryo out of Devalei's womb and placed it in yours. Therefore this your son will be ccltbrated by tire name of Sangkarshana" (6). Obtaining that son she was pleased and with her head down she entered her own house like the beautiful wife of the moon (7). When people grew anxious of instituting enquires about the seventh conception of De valci she concieved him for the eighth time for whom Kansa had lulled her seven children (8). Kansas servants began to watch it with great care

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wherein the Lord Hari was living of his own accord (g). Yashoda too conceived the goddess of sleep, begotten of a portion of Vishnu's energy and intent on carrying out his command (to). Before the period o conception was complete, in the eighth month both Devalci and Yashoda simultam ~neously gave birth to their children (t t). In tire same night in which Krishna was born in the race of Vrishnis, Yashoda gave birth to her daughter (t2). Vasudeva's wife Devaki and Nanda's wife Yashoda, both of them, conceived at the same time (tS). In the auspicious midnight and in Abk ji't ?hluhurtta, Devaki gave birth to Vishnu and Yashoda to that daughter (rq.). When Janarddana was born, the oceans were agitated, the pillars of the earth were shaken, the fires, that had been extinguished, began to burn, auspicious winds began to blow, the dust was re-moved and the luminous bodies manifested themselves (t5-,6), When the invisible, eternal and Powerful Lord- Hari of subtle soul, who encompasses the well-being of the world, rues born, the night was Jayanti, the Nakslaatrcz was Abhijit and Muhurtta was Vijaya. As soon as he was born he overpowered all the worlds with his looks. Tile celestial bu0gles began to produce sound without being

256 HARIVAP4Sl1A. i HAftIVAP"ISHA. 257 struck and the king of gods showered flowers from eh." etllerial region. 'File great saints, accacaapanied by th,, Gan<Iharvas and Apsaras, chanted the glories of the slayer c~ Madhu in auspicious hymns. When IIrishilcesha was bor;, tile whole universe was in an ecstacy of joy (y--2o). Iudr,~ too, slung with the gods, eulogised the glories of MadUus~ dhana. Seeing, in that night, Vishnu* born as his sun bearing the mystic mark of Srivasta and other signs uf divinity Vasudeva said to him, "0 lord, do thou withdrae,r tills form of thine. U thou having lotus-eyes, I leave bcerr greatly terrified, on account of nly suns, your elder brothers. being slain by Kansa and therefore I speak teens" (W -23), VAIsHAIVIPAYAYNA said:-Hearing the words of Vasudeva the lord withdrew his form of four arms and ;addressinvyhim as his father asked him to take him to the Douse of the milkman Nanda (z4). Taking that boy,. Vasudeva too, fond of his sons, speedily repaired to the house of Yasho,,a (25) Placing his son in leer house against her knowledge he brought her daughter and placed her on Devaki's bedstead (26). After the children had been exchanged Anadcadundhubi Vasudeva, having accomplished his work and his mind filled with fear, issued out of his house and communicated to Ugrasena's son Iiansa the birth of a beautiful daughter (27-z8), 1-fearing it the powerful Kausa quickly arrived at Vasudeva's door and enquired of him about what was born. He then ordered him to hand over the tiew bore babe,. and remonstrated with him,severely (26-3o). Hearing this all the women of Davaki's family cried aloud and she, herself shedding tears, prayed humbly to him `' 0 lord, you have already killed my seven beautiful sons. l have taken this new-born daughter for alreauy slain. D what you think proper." Seeing that girl and drawing her out The word in the text is Adhokslzaja, a name of Vishnu. It iiterali means, being produced by or produced to such as have subdued or cast do-' tdlelr ,TJ;1551011~. the wicked-minded Kansa said:-"While a daughter is born she is already killed." That girl, equal to the earth herself, who was wearied on account of her living in the womb and whose hairs were wet with the water thereof, was placed before him on the ground. Taking her with contempt by the legs and whirling her Kansa dashed her against a stone. Although thrown on a rock in derision, that grit, who is daily worshipped by the gods, was not crushed. On

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the other hand, casting off her human from and being adorned with celestial garlands, pastes, and a shinning crown she, with dishevelled hairs and remonstrating with Kansa, rose up in the sky (fit-fig), she was clad in a dark blue raiment, her breasts were rising, her hip was spacious like a car and she had four arms. Her colour was shinning like lightning, her eyes were like the rising sun, and she was like a clouded evening. That dreadful girl, having a moon-like countenance, and roaring like a cloud, was surrounded by ghosts and' goblins. Dancing and laughing in that dark night she rose up in the sky. Drinking most excellent wine and laughing aloud she, in anger, said to Kansa (3g-.-42)." " 0 Kansa, for thy own destruction thou halt whirled and dashed me against a rock. Therefore at the time of thy death when thy enemy will attack thee I will tear off thy body with my hands and drink thy hot blood" (43.-44), Giving vent to these dreadful words, the goddess, by her own wished-for way, rose up in the sky; and encircled by her own followers and in that form she began t* range in the celestial region (45). That girl, worshipped by Vrishnis, grew up there. By the command of their kings the gods brought her up like a child (6). That daughter, who was formerly created by Brahma through his yoga, was born with the Lord for protecting Keshava (47). Tire Yadavas daily word Ship her, who in her celestial form, protected Krishna (48). After her departure Kansa took leer for the instrument of his o_ . And being ashamed he secretly said to Devaki (rig).

IIARIVAMgFiA. KnNSA said := "O Sister, I h8ve made endless attempts to escape the hand of death, and for this, I have destroyed many of your children. O Madam, my dead] has now come from another quarter (50). Alas i being ruthless, I have, with care, slain my own kinsmen, but have not been able to supersede destiny by my manliness (5i). Under the influence of bad time, I have been the instrument of their death. Therefore cast off your anxiety for the destruction of your embryos and your sorrow for the death of your sons (5a). It is Time that is the enemy of all and brings about their destruction. It is Time that moves every tiring. People, like me, are merely the instruments (5g). O lady, calamities, the inevitable out-come of one's own deeds, arrive of them. selves in proper time. But pity it is that (they think) `I am the doer' (5). Do not lament for your soul and renounce your grief. Such is the course of men and no body can undo the work of Time (55). The mischiefs, drat I (rave done to you, ase all present in my mind. I throw myself at your feet like a son. Be [lot offended with rne" (56). After Kansa had said this, the poor Devaki, with her face bathed in tears, and casting her looks upon her husband said -.`t Rise up, my brother, rise up." And then she addressed to him the following (57). DEVAKI said:-"Being like the veritable Death, you have killed, before my very eyes, all my children. You are not to blame for this. Death himself is tire instrument hereof (58). I forgive you for tthe sin that you have committed by destroying my children, since, touching my feet with your head you are repenting for your mis-deeds (59). Death, in old age and while in the womb, is however inevitable. And it is equally difficult to escape its hand even in boyhood and youth (60)-. This is all the work of Time;

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you are merely an instrument. One, who is not born, is not to be seen like air. One, who being born attains to the condition of one not born EfARIVAbSSHA. 259 is to be considered as such. All this is the work of Providence. Death first carries away all and next the instrument is pointed out. Therefore, go, my child, you are not the cause of my clildren's death. On account of various rites,-- pristine actions, tire time of creation, the works of parents, people meet with death." Heari the d f ng a "or s o Devaki, Kansa, worked up with anger and his heart consuming, entered his own house. His object being baffled he went there depressed and absentminded (6c(r)65). 'I T AISHAMPAYANA said:-Vasudeva had already heard of the soil, -^..-^.. beautiful filet(( the moon, given birth to by Rohirri in the village of Vraja (r), He, without delay, said to tire milkman Na(rda, in sweet words "quickly go to Vraja with Yashodd, flaying performed the various rites consequent upon their birth do you happily bring up in Vraja those two boys (2-'3). Do you carefully protaect in Vraja that son of mine whom Rolrini has given birth to. My name will then be mentioned as having a son in the list of the ancestral thanes (). Alas, I have not been able to see the face of my Only son. Although I am wise this is stealing away my Wisdom (5), I specially fear this wclced Kansa for he does ` As no love is cherished for a son who is not born so no attachment Sh(r)uld be felt for him, who is dead as soon as he is born. t The various rites that are performed beginning with the birth of A rhiltt CHAPTER L1. CA DESCRIPTION (r)F VILLAGE VRAJA.)

IiARtVAIV1SIfA. 4ot feel the least mercy when he kills the children. Besides carious other dangers threaten the children in this world. l~`herefore, O Nanda, take care of Rohini's son as you do of ~ur own (6--7). My son is the eldest and your son is the aaungest. The import of their names is also the same: Therefore bring them up' with equal care (8). They are both of equal age. Please see, O milkman, that they may grow yap under your fostering care and grace Vraja (9). In their childhood, every body takes his own way, becomes naughty ind commits mistakes. Therefore train them with great care to). Never make your cow-sheds in Vrindavana for there s every fear of the wicked Keshi, of various reptiles, insects and vultures. Protect those two boys against the cows and calves in the cowshed (II-IZ). O Nanda, nigLt is almost over. Go soon to Vraja. See, the birds in the south are also asking you to do so" (I3). Hearing of this secret intelligence from the large-minded `ilasudeva, Nanda was greatly pleased and ascended his conveyance along with Yashoda (Iq:). He placed the baby prince on a vehicle carried by men on their shoulders (I5). fIe then proceeded by a road situate on the bank of Yamund, sprinkled wills profuse water and filled with cool air (I6). Thus proceeding to some distance he saw Vraja, the rharming village of cows, situate on the bank of Yamun5 near the mount Govarddhana and filled with cool air (t7) Lt was adorned with animals emitting sweeet cries, huge trees covered with creeper-s, and Icine, giving milk and grazing (I8) That place was so beautifully level that the trine could range 'here at ease and the tanks there had all well-levelled stairs. "I-he trees were scratched by the humps and horns of the dulls (tg). Vultures, wild cats, falcons and other birds, wh(c)'

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are fond of flesh and always follow them, and other beasts more powerful than they, such as jackals, leopards and lions always line there. And for this that place was filled with' fat, marrow and bones (zo). That place, covered with profuwc HARIvAM5HA. 26I Grass, was filled with birds of various species and the roaring of tigers, was well adorned with trees crested with sweet fruits and was resonant with the auspicious sound of trine, and calves. That charming village was filled with milkmaids (2t-22'. The roads, for carriage, were spacious there. ft was covered with thorns and its outside was filled with ,alien huge trees (23). All through the circumference there were stakes fixed on ,he ground an 3 ropes for the calves; and it was filled with cow-dungs. The temples and cottages there were covered with brass (2q). It was filled with the sound of churning Mate officials, possessing all the signs of prosperity and welldevcloped and delighted persons always live there (25). The ground there was saturated with the leavings of curd and the drains were covered with moss and it was filled with the sound of the churning bangles of millswomen (26). The cow-sheds were all properly protected by well-shut doors ; inside them were the houses for cows. It was filled with the play-grounds of milk-men and abounded in boys wearing feathers of crows (27). The youthful damsels of milk-men, clad in blue raiments, prepare clarified butter and accordingly there blows sweet-scented air (28), (laving their heads adorned with garlands of wild flowers and their breasts covered with jackets, the milk-maids, with ;acs of milk on their heads, always walk about there (2g). 1 he road, on the bank of Yamuna, was also filled with milkmaids, carrying water. When the milk-man Nanda, with a delighted heart, entered by this way to his village there arose d great shout of joy amongst the men of his clan. The elderly mills men and women came out and received him in he city. He also went to that delightful place of his ow-n record. T11CreupOn going to the brloved wife of Vasudrva -ohini, he placed there the mystic Purusha Krishna, resemt ding the rising sun (30-32).

liARIVAMSHA. CH APTER LXI. SUPERHUMAN DEEDS OF KRISHNA. HE UPSETS A CARRIAGE AND RILLS PUTANA.) 1 AISHAMPAYANA said :-Without showing himself pre perly the Lord spent a considerable time as a milk-man irl tile village of Nanda (t). Of those two boys the eldest was named Sangkarshana and the youngest Krishna. They grey up there most happily (2). Incarnating himself as Krishna. the Lord Hari, assuming the dark-blue hue of the cloud,: grew up there in the midst of milk-men like a cloud in the, ocean (3). One day while Krishna felt asleep under a carriage, Yashoda, fond of her sons, went to the river Yamuna leaving him there (q.). Thereupon to sport there like a child Krishna began to cry and throw up his arms. Then raising up his legs he overturned the carriage with one of them. And then crawling on his legs he began to cry for milk (J-b). In the meantime, Yashoda, having finished her bath arHu leer person wetted with the milk of her breast like milch cow, when its calf is tied, came there with leer mind stricken with fear (7). She saw there the carriage overturned without any wind. And then crying aloud she speedily tools up her child (t3). She could not truly make out how the carriage was overturned ; and then filled with leas she said to her boy (G). " O my child, your father is llighl wrathful. I do not Icuow what he will say when he will comp to know of your sleeping under the carriage and of its being overturned (to). What is the use of my bathing t What business had I to go to go the river. On account of t1li foolish act of mine I saw you under the overturned carriage (z Y)." 263

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Clad in a silken raiment Nanda had gone to the forest to tend his lcine. When he returned to his own house in Vraja. he saw the carriage upset. Its two wheels were raised up. The axles, the pitcher and the rod were all broken (t2-I3) geeing this he was greatly terrified and coming quickly with :yes full of tears he reapeatedly asked "Is my son all right" ? (I4), When he saw his son sucking the breast of Yashoda he was relieved of his anxiety and asked how the carriage was upset without tile fighting of the bulls (t5). Terrified and with a suppressed voice Yasfloda replied :-c `'`,O gentle one, I do not know who has upset this carriage. I had been to the river to wash my cloth. When I came basic I saw it overturned" (I6-I7). While they were thus talking, the boys, who were present there, said:-" When we came here of our own accord we saw this boy upsetting the carriage with his feet". Hearing this the milkman Nanda was filled with great sur. prise (18-iq). Pleased and terrified he began to thinly flow could this be. The other milkmen, having the ordinary intelligence of men, placed no confidence in the words of the boys (20). Filled with wonder and having their eyes exm paraded accordingly they replaced the carriage and tied its wheels (2I). VAISHAMPAYNA said :-Once on a time in the mid-night, Kansa's nurse, the dreadful Putana, creating the fear of life, 'Went in the shape. of a bird, capable of assuming forms at vvifl, to village of milkmen, shaking, her wings (22-23), F'ltering, in the mid-night, into Vraja, roaring like a tigers Putana assumed tile form of a woman. And having her breast pressed by milk she lay down under tile wheel of tile carriage. When all the inhabitants of Vraja fell asleep she began to give mills to Krishna (24-zg). Thereupon drink'ng up all her vital breaths together with her milk Krishna set up a terrible sound. She too, having her breast sunder,,-Id, fell down earth (a6). At that sound, Nanda, other milk-

HAwvANtsHA, men and Yashoda awoke. And they were all beside therr;_ selves with fear (27). They saw there Putana lying dovvr-o on the ground, bereft of her consciousness and breast, as if she had been crushed down by a thunder-bolt (28). Ex., claiming "What is this ? Who has done it" all the millemetz headed by Nanda stood around her (2g). They howeve< could not, by any means, find out the cause. Exclaiming repeatedly "Wonder t Wonder !" they went to their own., houses (30). After the milkmen had gone away to their respective homes filled with wander, Nanda respectfully said to Yashoda :-"0 timed lady, I have been struck with great wonder and have not been able to trace out its cause. Whatever it may be, I am really afraid, Is there any danger fo my son' (3I-42) ? Yashoda, too, stricken with fear, replied := "O reverend fir, I was asleep with my son and was roused up by this terrible sound. So I do not know what took place before" (33). Hearing tire reply of Yashoda, Nanda, together with his, friends, was filled with surprise and anticipated fear from Kansa (34). CHAPTER LXII. (THE CHILDISH FREAKS OF KRISHNA.) 1 AISHA111PAYANA said:-As time went on those tw,-, boys, named Krishna and Sanglcarshana, began to crawl or: their legs. Those two beautiful boys, resembling the rising sun, the same person in two bodies, as if turned out by one mould, began to assume the same form, to lie down on 0.r HAFtlVAMSHA. same bed, to live on the same food, and to put on the same dress. They thus sported there like boys (F-.3), Those two great energies, identical with the witness of the worlds, although of one body, assumed two (roman forms for the destruction of the demons and for accomplishing the only great work of the

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resuscitation of sacrifices. Although they were the protectors of the entire universe they were born, for this, as cow-herds (q-yr), While they sported there they appeared like the sun and moon in the sky possessed by each other's rays (6). Going every where, they, having arms like serpents, appeared like two proud young elephants covered with dust (7j. And sometimes with their persons pasted with ashes and powdered cow-dung they shone like two princes of fire (8). Sometimes they used to walk on knees and enter cow-sheds and used to sport there with their persons and hairs covered with cow-dung (g), Sometimes committing mischiefs to the inhabitants of Vraja those two boys used to create the delight of their sire with their laughing (IO). Those two beautiful boys, of moon-like countenances, used to appear more charming when filled with curiosity and their locks disturbing their eyes (II). They grew exceedingly playful and naughty and used to walk all over Vraja. And Nanda could not (by any means) check them (i2). One day Yasoda, worked up with anger, brought the lotus-eyed Krishna near the carriage. And fastening a rope round his waist and tying it to a mortar she repeatedly remonstrating with him, said "Go, if you are capable of doing it." Saying this she engaged in her work (r3-I4) When Yashoda was engaged in her household works, Krishna, with a view to surprise the inhabitants of Vraja and play. Issued out of the courtyard (I5), Going out of the courtyard with drat mortar Krishna went t the forest where the huge trees Yamala and Arjuna were Placing that rnortzr between the two trees he began "~3g it. draFor tai t.zu~ w , _ a?In- r It t,te 72"nrt2r 5.1'ag ~rt;~!e 268 EiAREVAMSHA, years old (t). They used to put on dark-blue and yellow raiments, paste their persons with yellow and white paints and used to wear feathers of crows while tending trine, (2), While gone to the forest those two beautiful boys used to play on Panavas, the music of which is sweet to the earn, and shone there like three-hooded serpents (3). Sometimes putting peacok feathers on their ears, crowns of leaves on their heads and garlands of wild flowers on their breast they shone there like two growing trees (). Sometimes placing a crown of lotuses on their heads, converting a rope into a sacred thread and gourds with a string suspended, in their hands, they used to play on flutes (5). Sometimes sporting with one another, laughing and lying down on a bed of leaves they used to enjoy sleep (6). Thus leading the life of a cow-herd boy and moving about delightedly hither and thither like two young horses they beautified that forest One day the beautiful Damodara said to Sangkarshana :"O Sir, by sporting everywhere in tile forest we have well nigh spoilt it. We cannot play here any more with the now-herd boys (8). It has been divested of grass and twigs and the milk-men have uprooted the trees. This beautiful forest has been destroyed by us (9). All the forests and woods, that were thick (with trees), are now all looking blank like the sky. All these eternally beautiful trees, that were in tile cow-sheds well-protected by walls and wooden bolts, have been destroyed by the fire of cow-sheds (EO-IE)~ The trees and grass, t-hat were near us, have been all thrown away on the ground at a great distance (Ea). Water, trees, groves and other resorts have now become scarce in this forest. Even by searching we cannot get at a place for rest. It has become very dreary and trees are not to be seen (t3). The trees have been destroyed by the people of this extensive village. The birds have fled away from the useless trees (r). This forest, divested of birds, hay become disgusting like rice without curry and other vegetable HARIVAMSHA. 269

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dishes. Even tile delightful winds do not blow here (r5)a Woods and vegetables, grown in the forest, are now being I sold. The grass is all destroyed and this village has takers the appearance of a cit y (r6). The ornament of the mountain is the village of herdsmen, the forest is its ornament and the cows are the ornaments of the forest. And they are our most excellent refuge (I7), Let the wealthy inhabitants of Vraja repair to another forest filled with new trees and grass; when the extensive villages, of milkmen, are shut out by doors and when the fields are covered with houses they do not look beautiful like the Chakrachari* birds (Eg), When excrement and urine fall on grass its juice becomes poisonous. The cows do not like to graze on it and it is unwholesome for milk (20). We wish to range, with our trine, in the charming new woods which are almost like dry (;round. Let this station of milk-men be also transferred there (2E). I have heard that there is a charming forest on tile bank of Yamuna abounding in profuge grass, endued with all the virtues and freed of thorns and insects. It is named Vrindavana. It is filled with fruits, water and Kadamba trees (22-..z3). Cool winds always blow there in the forest as if it is an asylum of all the seasons. All the woods there are so very charming that the milk-men will be able to range there happily (24), Near it is the huge mountain Govardhana with a high summit like tile mount Mandara near the celestial garden Nandana (25), In the centre of that mountain there is a huge fig-tree, by name Bhandira, consisting of high branches and extending over a yoyana. It shone there like a dark-blue cloud in tile sky (26). Like unto the river Nafini flowing in the garden of Nandana, Kalindi, the foremost of streams, passes through its middle as if forming a line for separating hairs on each " A kind of wild fowls. As when they are shut up in a cage they do not feel themselves at ease, so when the villages are well protected by gates like cities they lose their native beauty-

HARIVAP~SHA. ~-IARIVAMSHA. 271 side of the head (27). With great joy we will always behold there the mount Govardh'ana, the tree $handira atV the charming river Kalindi (z8). 0 Sir, mayst thou fare well. Leaving this forest which has no attractions do thou, lay out there th'e station o'f milk-men. Let us now, creating some calamity, terrify the milk-men" (2g7. While thus talking the a~ntelligent Vasudeva eai~aged him self in a thought. From the hairs of his body there arose hundreds of wolves living on fat, blood and flesh. As soon as they came out they ran in all directions as if it to devasstate the village Vraja, Beholding them fall upon calve fzine and their women the milk-men were stricken with: great fear. Forming themselves into groups of five, ten; thirty, twenty and a hundred those dark-faced wolves, bearing the mystic mark of Srivatsa, that had come out of the body o` Krislma, began to range there and increase the fear of mill men. Thus striking terror to the entire land of milkmen, those wolves, eating up calves, stealing away the boys in the. night, well' nigh devastated it. None, then, dared enter into woods, tend his ki'ne, -fetch any thing from the forest and gc, to the river. In fact, stricken with fear and motionless, they. with an anxious mind, began to live there. Those wolves powerful like tigers, created such a fear in the inhabitants o` Vraja, that they were afraid of even moving their limbs c:. shaking their body. And they used all to live together (30-38 ) CHAWTER LXI V. (THEIR DEPARTURE FOR VRINDAVANA.) living in that village held a consultation amongst themselves (z):-,"It is not proper for us to live any more in this forest. Let us go to another great forest where we may live happily and the trine may range of their own accord (a). Even today without any delay we will depart with our precious trine, before these dreadful wolves destroy the entire Yraja (3). These black-faced wolves, with twang-coloured limbs, teeth. and nails, set

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up a terrible roar in the night (q.). "My song my brother, my calf, my cow have been eaten by the wolves." Such cries are heard in every house" (5). Hearing the cries of the milk-women and the doleful noise of the trine, the assembled cow-herds wished to transfer, without any delay, their station. Being informed of their desire to go to Vrindavana for fixing their station elsewhere for the well-being of the trine and finding them resolute in this matter, Nanda, like the preceptor of the gods, gave vent to the following weighty accents (6.-.8) ;-" If you are resolved upon going away even' this very day, then ask the inhabitants of Vraja to get themselves ready without any delay" (g). Thereupon the menials announced in the village, saying " this station will be transfared to Vrindavana. Therefore collect your own cows and calves, get ready your carts and place your own vessels thereon" (zo-t z). Hearing those well-meaning words of Nanda they ail rose up for going away speedily (z2). Then there was set up a tumult of "come ; let us go : what is the delay ? Make your carts ready. Rise up. Go" (t3). With bush cowherds and milkWomen, with their innumerable carts ready that village assumed the appearance of a roaring ocean (zq). The milk-women, with jars on their heads, and being arranged in rows, like stars coming out of the sky, issued out of Vraja (zj). Having their breasts covered with blue, yellow, and shinning Jackets, those milk-women, while going on the road, appeared like a rain-bow (t6). Carrying the load of ropes hanging on ti'e`r body some milk-men imitated, th,e beauty of trees covers TT i ~AISHAMPAYANA said :-Seeing the number of thos' irrepressible wolves, daily increased, all the men and wome-'

272 fIARIVAMSfiA, tid with branches and leaves (y). The shinning cart.; moving all around, that village of cowherds appeared like as ocean abounding in boats upset by the wind (t8). Thug divested of all articles in no time and filled with crows it appeared like a desert (I9). Thereupon having gradually arrived at the forest of Vrindavana, they, for the well-being of the kine, set up many extensive stations there (20). With roads laid out for cart:; and situate like a crescent that forest was one Yoyana is, breadth and two in circumference (2t). It was protected os: ahl sides with thorny creepers and trees, ditches and flying branches (2z). It was beautified with charming post and rods, with jars full of water for washing, stake, tied round with ropes and nooses, with upraised pillars overturned carts, chords thrown upon the pillars of vessels, grass for covering the buts, sheds made of grass, with branches of trees, playing hither and thither and trees abounding in nests, cleansed cow-sheds, wt 11placed mortars, the burning fire placed in the west, and will stretched beds consisting of clothes and leather coatings (23-2 j). Bringing water and removing the branches of the trees the milk.. women began to cleanse tire forest (28). Youthful and ol(l mills-men with axes, began lightly to fell down the trees (a9). This station of the mills-men, abounding in woods, charming habitations, sweet roots, fruits and water, ap geared more beautiful (go). While ranging in the forest before, Krishna, with ca delighted heart, looked at that forest: for the well-being of the kine. And so obtaining that forest of Vriudavana, filled with the nests of various bird and resembling the garden of Naudana, all the cows, giving milk whenever milched, were highly pleased (3t-32). Ic the last month of the dreadful summer season, the king of gods used to pour there nectarine showers. And accordingly the people there did not suffer from any disease and al' the vegetables grew in profusion. Thu calves ancl, ignor.'an' HARIVAMSHA.

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people do not s,aff'r any disease or meet with destruction where the Lord Madhusudana limankind (333-I)~ In this way the youthful Sangkarshana, the milk-men and the cows began to live there where Krishna thought of fixing the station (34), himself for the behoof of _101 CHAPTER LX V, (.4N ACCOUNT OF THE RAINY SEASON.) VA Said:-Thus living in Vrindavana the two highly beautiful sons of Vasu<leva began to range there tending kine (2). Sporting with the milkmen and bathing in the river Yamuna they spent the summer there happily (2). 'thereupon with the advent of the rainy season that creates desire in the mind of men, clouds, containing rainbow, began to discharge their watery contents (3), The sun was enshrouded by the scattering clouds drawing in new water. The ground was rendered invisible by the new grown grass (4). With her surface brushrd by the new clouds the earth appeared like a youthful damsel (5). Watered by the new showers, the forests and the forest-roads wtrP divested of dust and filled with Sakragopas* (6). This was the dancing season of the peacocks emitting sweet notes. And elated with Passion they began to pour their Keka note, (y), The clouds began to emhellsh the pPrsorrs of the beautiful Kadamva flowers, that had attained their youth in the wonderful rainy season and which is the only food of the bees (8), The forest was scented with the fragrance of Kadamvafi flowers " An insect (coccinella of various kinds). f A plant commonly Kadamba (Nanclza Kadairaba) 35

274 tinRlvnnistiA, and rendered smiling by the Kutaja* flowers. Its treat wag destroyed by tile clouds and the earth was satisfied by tile showers of rain. Being sprinkled with water by tile clouds the mountains, that had been scorched by tile rays of tire sun and the forest were, as it were, emittng smokes. With terrible winds and huge clouds rising in the sky tile earth assumed the appearance of the city of a great king (9-to). Adorned hither and thither with Kadamba and plantain flowers, that forest, abounding in delightful Nipa trees, shone there like the burning fire (t t). Smelling tile fragrance of the earth wet with the showers of Indra, and scattered by the wind tile people were stricken with desire (t2). The earth was filled with tile notes of the maddened bees, tire sound of the frogs and the wonderful Kekh notes of the peacock-, (t3). With their currents increased by the downpour of rain the rivers, expanding themselves, began to carry away tile trees grown on their banks. And there were seen all over them quickly moving whirlpools (rq.). Stupified by the continuous showers and having their wings distressed, the birds, as if on account of their quiet nature, did not leave the branches of the trees (t5). The sun, as if, began to drown himself in the womb of the new clouds surcharged with water and filled with the noise of the falling torrents (t6). The earth put on, as if, a garland of fresh grass. The huge trees, forming the land marks, were uprooted and every where was enveloped with water. And it was difficult, accordingly, to find out the paths (t7). The mountains, abounding in huge trees, were as it were, assailed by thunderbolts and their summits were being carried down by the torrents (t8). The forest-land was filled with the torrents of rain flowing down and overflowing the banks of the lakes (t9). Following tile muttering of clouds, raising up their trunks and running to " A medicinal plant.

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tfARt VAniSHA. L75 and fro during the rainy season tile elephants looked like i clouds coming down on earth (20). In this way when the rains set in Ronini's son, in order to see the clouds surcharged with water, said to Krishna in private (2 t). "O Krishna, loop at the dark clouds in the sky ' adorned with tile shining ornaments of lightning. They have, as if, stolen away the hue of your person (22). 'this is the time for your sleep. The shy is like your body. As you every year live secretly in this season so the moon is doing (2,I). With the advent of tile rains, the sky, covered with clouds, growing dark-blue on account of blue clouds and shining like the red-blue lotuses, is appearing more beautiful (2). Behold, O Krishna, tile charming mountain Govardhana, covered with dark clouds surcharged with water, is giving a lie to its own name of bYZiaoanh up hine* (25). ('.neatly worked up with passion on account of the falling of the showers the blackbees are ranging happily all over the forest (2C). O you having lotus-like eyes, the highly tender green grass, vegetating profusely by the new water, tare, as if, trying to cover the earth (2;). This rainy season lags not been able to increase tile beauty of the mountain, abounding in fountains, that of tile forest filled with water, and that of cultivated fields enveloped with corns (28). O Damodara, driven by the quick-coursing winds, these clouds, with their dreadful mutterings, are increasing the desire of those living in foreign countries for returning home and are thus displaying shameiessliess (2g). O Hari, O you of three foot-steps, behold, your second foot-stept is embellished with rain-how of three colors without arrows and --' The word Govardkana literally means one who nourishes lone from Go krne and Vardhana to nourish. The mountain is so beautifully situated that the kine grow up there without any hitch. But in the rains the mountain has been so covered with clouds that they cannot graze there at ease. It has thus given a lie to the true import of its name. t This refers to the sky, because at the sacrifice of the demon F;,1;, h,. '1'!'Fd his fret foot or, Earth and the second in the sky,

27s fiARIVA111St1A'. string (30). In this month of SrAvana the sun is shorn of his beauty. His scorching rays being cooled down by the clouds, he, although of thousand rays, appears to have none (gt). The all-spreading clouds, agitated like the water of the ocean and accompanied by continuous showers, have, as it were, united the earth and sky (32). The torrents of rain flowing on earth, and the air, perfumed with the fragrance of Nipa, Arjuna and Kadamva flowers and capable of exciting passion, blowing with sound on high, the sky, covered with extensive and heavily showering clouds, is appearing like a deep and vast ocean (3334). Armed with effulgent Narachas in the shape of showers, having the cloud for his coat of mail, and the rain-bow for his bow, the sky is, as if, ready for battle (35). O you of a beautiful countenance, covered with clouds, the mountains, forest and tire tops of the trees are looking highly beautiful (56). Enveloped with clouds pouring down their watery contents and resembling an army of elephants the sky is imitating the color of the ocean (37). Blowing there with drops of water the dreadful blasts of winds, that shake the tender plants and destroy the gravity of tire oceans, are oppressing all with cold (38). The moon disappearing from view in night after the sun-set, and the clouds continually discharging showers, no quarter of the sky, appears beautiful (3g). Filled with passing clouds resembling leathern bags full of air, the sky appears moving like an animate object (4o). People can make out very little diffe~:ence between day and night. What shall I speak more, O Krishna, see, Vrindavana, relieved of heat and adorned with showers, is looking beautiful like Chaitraratha garden" (r).

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Thus describing the advantages of the rainy season, Krishna's elder brother, the beautiful Balarama entered Vraja. Pleasing each other Krishna and Sanglcarshana began to range there in that vast forest in the company of their then kinsmen the cowherds CHAPTER LXVI. (AN ACCOUNT OF KALYA.) _...ir.a, having a dark-blue hue and a beautiful countenance, capable of assuming forms at will and wearing a feather of crow, without being united with Sangkarshana, bean to range alone in that charming forest. Bearing the mystic mark of Srivatsa on his breast he shone there like the moon with the mark of a bare (r-2). His arms, bedecked with Angadas and his twany .colored two little moving feet shone there like brilliant lotuses (3). His two pieces of yellow raiments, creating delight of the world and resembling the filaments of a lotus, shone there like the evening clouds (4)0 Ropes and rods were shining in his two plump and moving hands engaged in the work of tending trine and worshipped by the celestials (5). Charming fragrance, resembling that of a dark-blue lotus, was coming out from his beautiful and lotus-like mouth adorned with pictureque lips (6) His countenance, embellished with dishevelled locks, was shining like a lotus encircled by black-bees (y). Garlands of new grown buds of Arjuna, Kadamba and Nipn flowers were shining on his head like a garland of stars in the sky ($). That heroe, of dark-blue hue of the clouds of the rainy season, with a garland of tire same colour around his neck, shone there like the month of Bhadra incarnate f9), The clean leaves, tied to the thread round his neck, shone there hPautiful when shaken by the gentle breeze raised by peacock feathers (ro). Thus ranging every day in the forest that youth used vome where to ping, some where to sport and walk and some ~t'here to make, of his own accord, the charming music 0 f

HAftIVAht5HA, of Parna anal bugle for pleasing his lcine. Ranging in that wonderful forest and fanned by the charming wind proceed. ing from the trees that powerful and effulgent Krishna, darkblue like cloud, attained to most excellent delight. It was resonant with the notes of peacocks, its caves were echoed with the muttering of clouds that excite lust in men, it was adorned with plantain trees and covered with new grown grass, twigs and lotuses. It abounded in many fountains and was fragrant with the filaments of lotuses like the breath of females expressing their desire (t t-r7). While, ranging in that forest one day, along with tai, leine, he saw there a foremost of trees with high hranohPS (i8). Enveloped with thick leaves it was stationed nn earth hike a cloud. With its height it traversed half of the sky and if contained as it were tile enjoyment of the wind (>9i. Covered with fruits of blue and diverse other colors and resorted to by various birds it appeard like a cloud accompanied by rain-bow (20). The wind anti cloud were a if simultaneously living in the trees resemldiog houses, adorned with creepers and flowers and bent down on account of their huge roots (zt). As if by his pristine good deeds, that great tree, who could give protection against rain and the rays of the sun, was 'ruling over: others there (221. Beholding this Phandiraka fin-tree resembling the summit of a mountain the sinless Lord Krishna desired to live there (23). Thereupon engaged in sport there along with other cow-heal boys of his own age, as in the city of 'the celestials, lye spent the day there (2). While Krishna began to sport there under Bhandiralca tree tile other cowherds amused him with various wild plays (25). The milkmen began to sing there and the boys, fond of amusing, sang there many songs relating to Krishna (26). When they thus bean to sing in accompaniment with tile music of Panava, the powerful Krishna, too at times, played on his flute and Tumvi (27)0 HARIVAMSHA.

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2% One day while tending his Icine, Krishna, having the eyes of a bull, repaired to the bank of Yamuna abounding in trees adorned with creepers (28). He saw tile delightful wind blowing on the water; and tire foremost of rivers Yamuna, embellished with lilies and lotuses, was as if with her waves, casting her glances (2g). All her landing stairs were well-levelled and her water was sweet ; she had many lakes and her current was strong. And all the trees (on her bank) were shaken by the watery air (30). It was resonant with the notes of swans, Karandavas and Sarasas and resorted to by Chalcravakas and other fowls that range in pairs (gc) Her water was filled with acquatic animals, was endued with all the good qualities, was variegated with various water-born flowers and was rendered yellow by water-born corals (02). The passing currents were her feet, the bank was her hip, tire whirlpool was her navel, the lotuses were her hairs, tile cavity of the bank was her belly, tile three curves of the wave were her three marks on the fore-head, the sides of tile bank were her expansive face, the foams were bet teeth, the swans were her smiles, the dark-blue lotuses were her lips, tile water-born flowers were her eyes having bent down eye-brows, tire lakes were her forehead, the corals were her beautiful hairs, tile long extending currents were her high arms, the serpents were her ears, the geese were her ear-rings, the lotuses were her beautiful eyes, the trees grown on her banks were her ornaments, tile fishes were her ornaments for the waist, tUcu other sorts of corals were her silken raiment, tire notes of Sarasas were tile sound of her Nupuras, the Kasa flowers were her cloth, tile Swans and tortoises were the auspicious marks, fishes and crocodiles were her pastes ; the animals were playing in the ditch and men formed bet rising breasts. The animals ;vets agitating her water and her banks were filled with hermitage. Seeing this beautiful river Yarnuna, tile queen of tire ocean, Krishna, as if to beautify her the more, was ranging

280 HAI2IVAMSHA. there (j3-(). Ranging thus he saw there a vast lalc,~ filled with deep water and resembling the sky cre sted will. clouds. It extended over a Yoyana and even the celestiaI~. could not cross it. Its water was deep and motionless like that of the ocean. It was cast off by beasts, acquatic animal:-: and water-fowls. There being many ponds with serpents on its bank, people, with very great difficulty, could traverse it. It was enveloped with smoke proceeding from poisonous trees. The sages,. desirous of perfoming three oblation" in a day, could not enjoy its water. What to speak of its being used by men requiring water it was unworthy even of tire beasts. Even tire birds could not range in the sky overhanging it and the grass burnt up in no time as soon as it fell into it. Even the gods could not approach that lake extending over a Yoyana on all sides. And the trees them were being consumed by the dreadful poisonous fire (2-7) Beholding in that province freed from all calamities, such a huge lake at a distance of a Krosa north of Vr:tja Krishna began to think (8). " To whom does this huge and deep lake belong ? Methinks that dreadful king of serpents Kalya, resembling a heap of col.lyrium of whom I had heard before and who has left the ocean in fear of the king of birds Garuda, who feeds on serpents, is living here. By him this Yamuna, flowing to tyre ocean, has been polluted (g-t). And in fear of that king of serpents no one lives here. Protected by the ministers of that serpent king, doing him good, this dreadful forest, filled wino grass and various trees and creepers; has become unworthy of being resorted to like the sky and being touched like a poisonous food (52--g~ The banks, filled with corals, trees and creepers, are being protected by his attendants, doing him good. And two artificial roads are seen running over its two banks (55) h should, however, vanquish this king of serpents. I should defeat the serpent in such a way as may render the water of lake useful to the inhabitants of Vraja, and so that delight= MMMMNMMMMW

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HARIVAMSHA. ful winds may blow here and the landing stairs may becomA worthy of use (56-5p), In order to vanquish these wicked ones always following the wrong ways I have taken my birth as a milkman and am living amongst the cow-herds (58). Therefore sporting like a child I shall climb this Kadamba tree, jump into the lake and vanquish Kalya (5g), Doing this my superior power of arms will be known to all" (60). CHAPTER LXVII. (KRISHNA SUBDUES KALYA.) AISeAMPAYANA said:-Thinking thus Krishna repaired to the bank of the river. Tying his cloth firmly he, with delight, got upon the Kadamba tree (i). Climbing up to the top of the tree and emitting a leonine roar the cloudhued and lotus-eyed Krishna jumped headlong down irate the lake (2). That lake, of the river Yarnuna, was agitated by his fall. And the water thereof overflowed (on all sides) like scattering clouds (3). The huge abode of the serpent (Kalya) was shaken by that sound. And the serpents, with their eyes reddend with anger, rose up from the water (4). Thereupon was seen the Ding of serpents Kalya endued with the hue of clouds, laving eyes reddened with ire, five hoods, a fiery countenance and tongue and effulgent like the flames of fire (5-6). The entire lake was covered with his hood burning like fire and five huge and dreadful faces were seen above (the water) (y), When that king of serpents was burning in his energy and anger the water there appeared as if boiling and the river Yamuna, stricken ,vith fear, flew in nr

282 HARIVAIt9SFtA. her opposite course (8). Beholding Krishna coming to the lake and sporting like a boy he had powerful winds izawr out of his mouth filled with the fire of anger (gl. Scintil?"tions of fire, accompanied by smoke, came cat from t-r~ mouth of that king of serpents. All the huge trees, .vhinl; were grown on the hank -,,oar hire, were in no time consum(A by the fire of anger discharged by that king of serpexst,, resembling the very incarnation of the end of a Yu~.-," Thereupon his son Dara and his servants, the other lead?n(r serpents of incomparable enerap, came there vumitting t:re dreadful fire of venom accompanied by smokes (ro-zul: Thereupon they made Krishna enter into a circle of tfu-:r hoods. Having his hands and feet made incapable of put ting forth gory exertion he :good there motionless like a mountain (t3). The leading serp;:nts began to sprinl~.ie Krishna with water vitiated by their teeth. The pawerija Krishna however did not die (I4). In the meantime tire cw-vherd boYs, filed with fear, returned weeping to Vraja and with suppressed voice said (y) :--" Out of foolishness Krishna is drowned in the la.ke Kaiva. The king of serpents is devouring him. Do yo ail come without delay (f6). Do ve speedily Qo and communicate to Prlaada and his~followers that Krishna is being dra~_ged into tire lake by the serpent" (t7). Hearing those words like unto the fall of a thunderbolt the milk-man Nanda wag greatly distressed with sorrow and speedily went to that most excellent lake (W). Alt the inhabitants of Vraja, accompanied by the youthful Sanglcae. sham, boys, old men and young ladies, arrived at the wate,rv abode of that king of serpents (rg). Having reached tlaa tire bank of brat lake all the milkmen, headed by Nand;=, stricken with shame, surprise and sorrow, began to bewaF! '" I'Jhen a cycle terminates every thing in the world is destroyed. Th6 serpent is compared to this termination for every thing there was destro; cc by has dreadful venom. (rIARIVAMSHA.

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with their eyes full of tears. Some cried, exclaimiuar` Oh, son;,! while others said `alas' woe to us" (2oz>). Whereas others, assailed greatly by fear, cried ` Alas 1 we are all slain !" The women, crying aloud, said to Yashnda "Alas 1 we are all killed. Behold your son brought under the control of the king of serpents. He is trembling there as if churned, like ambrosia, by the hood of the serpent (22-23). Forsooth, you:- heart is made of stone, since it is not breaking assunder even beholding your son is this plight (241. See, the milkman Nanda, filled with grief, is standing on the bank of the lake line one unconcsious, fixing his look on the face of his son (25;, Following Yashoda we shall rather enter into this lake, the : bode of the serpents. And still we will not return to Vraja without Darnedara (26). ~Vitl;~ut Krishna Vraja shall never appear beautiful like the day shorn of the sun, or the night shorn of the moon or the co.v divorced from the bull. Separated from Krishna we shall not go there like a cow without Ler calf" (2y), Hearing tire lamentations of the male a:rd female inhabitants of Vraja, and of Nanda and the cries of yasl3oua, Sangkarshana, who though of one mind, one body and ono intelligence, was still a separate person, said :n anger to Krishna (28--2g) :-'O Krishna, O thou of lar~e.2,-,ns thou who dust enhance tire delight of the mill..-.3et,, do thou soon destroy this venomous serpent-Icing ,3o), (r) my brother, O my lord, all these our relations have human understandings and .so they are bewailing for lheo considering thee a human being" (3r). Hearing those wise words of Rolrini's son, Krishna spartively raised up his arms and rose up snapping the fE=ters of the serpents (g2). And placing his feet on the hoods of tire serpent-icing drat were above the water lie got !,,old of iris tread with his hands (33), 'then rising up, by force, on his middle head, Krishna, who was adorned with a beautiful Arrgada, began to dance there (34), Thus grinded by Krishna

finftIVAMStiA, the hoods of that serpent-king became pale and blood catr;r out therefrom. (Kalya) then with dreadful accents said t:, Trim (35). "0 Krishna of a beautiful countenance, unwittingly did I display anger against thee. But now I lave beer: vanquished and subdued by thee and my venom has beer destroyed. Do thou give me my life and command m,whom I am to serve along witty my wife, children and friend: (36-37)." Beholding that five-hooded serpent-king and hearir,chis distressful words, the Lord Krishna, having the enemyof serpents' as his carrier, replied like one having no anger (38) :-" O serpent, I do not wish to allow you to live it this water of Yamuna. Therefore repair to the ocean wit'r: your wife and kinsmen (3g). After this whoever amongs, your sons and servants shall be seen either in the water o. on the land of this province he will be killed by me (4a), O Icing of serpents, let this water prove wholesome unto ai' and yourself proceed to the mighty deep. If you retnaiu here after this you will lie visited by a great calamity t1a~ will bring about tire termination of your life (4I). If Garuda, tire enemy of serpents, behold in the ocean, my foot-mark:. on your head he will not kill you" (42). (Thus accosted by the Lord) drat foremost of serpent:Kalya, carrying on his tread Krishna's foot-marks, fled awe; stealthily from the lake in the very presence of the milk nren (qg). After the king of serpents had thus fled aww: vanquished the Lord c(-.me cut from the water and stood otthe bank. Filled with surprise tire mills-men chanted hi= lor%es and circumambulated him (d4), Thereupon thosF milk-men, living in the forest, delightedly said to liTanda:-~` Indeed thou art fortunate and a favourite of the gods since: Jour son is (so very powerful) (4,), From to-day, O sinles." Thin rr:Fers to Garuda whom Vishnu used to ride. Garuda aced -

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. . , ye: .- _ rives 'hcll encnryfiAftl IVA MSff A. one, the powerful Krishna, having large eyes, will be a refuge of the mill-men in their perils and a protector of the trine in the cow-shed (q6), The water of the Yamuna has become everywhere delightful and wholesome. From nov;. all our lone will happily range in every landing stair Really we are milk-men for we have not been able to knokv Krishna truly in Vraja like fire covered with ashes" (48), Thereupon eulogising the immortal Krishna the milk_meno filled with surprise, entered their hamlet like unto the celestials entering the Chitraratha garden (49) CHAPTER LX Ill. (THE DESTRUCTION OF "T T (r) AISHAMPAYANA said :-After tire kino, of serpents berg been vanquished by Krishna in the lake of Yamuna Rama and Keshava began to range there (t). Thereupon going to tire mountain Govarddlrana~ along with their precious line, those two heroic sens of Vasudeva beheld a huge forest of palm trees, situate, on its north, on the bank of Yamuna (2'-3). They were greatly delighted at its sight and began to range in that charming forest of pale, trees covered with palm leaves like two new grown plants (q.), It was well levelled, cool, coated with blade earth and profuse grass and was freed froth stones and clods of earth. Dark-blue and tall Palm trees, Gvith fruits and branches hanging, shone there like the trunks of elephants (5-6). While thus ranging Damodara, tire foremost of speakers, There is still a mountain of the same name a-ithin a, Ea,rom the town o: Mathura in N, W. p, - ___ KHARA AND DHENUhA.) HARtVAIe45HA. said to 5angkarshana :-"O reverend sir, this forest-land is perfumed with the fragrance of ripe palm fruits. Let us both quickly pluck the sweet, ripe and dark-blue fruits. While its smell is so very sweet and pleasing to the odiferous organ it must undoubtedly be delicious like ambrosia. This is (in short) my conviction (7-g)." f$earina the words of Damodara, Rohini's son smilingly shook the trees with a view of felllna down the fruits (IOI. Appearing like a desert, alflrough very useful, that forest of palm trees was unworthy of being resorted to and traversed by men like a habitation of the Raleshasas (II). For encircled by a herd of mules that huge and dreadful demon Iyhenuka used always to live there, in the shape of an ass (I2). Terrifying men, beasts and birds there that wickedminded ass used to protect the forest of palm trees (t3). Hearing the sound of the fall of palm fruits he grew exceedingly enraged and could not bear it like unto an elephant (14). Shaking his manes in anger, lipting up his tail in delight and scratching the earth with his hoof that Daitya, of motionless eyes and wide lips, followed. the sound of palm fruits and arrived where the son of itohini was (tg-I6). Beholdicig under the palm tree that immortal son of Rohini resembling a flag in form, that Daitya-chic f Khtra, having the teeth for his weapon, all on a sudden bit him ; and then turning back his face he struck iris breast with his long legs (I7-I8) Then holding that demon in the shape of an ass by the legs and whirling his head and shoulders (Sangkarshana) threw trim up on the top of the palm tree (I6). He too, with his thighs, waist, neck and back mutilated and a disfigured form, fell down on earth along with palm fruits (20). Beholding that ass thus dead and shorn of beauty Baladeva threw up Iris other relations too on the top of the tree (2z). P t that dime the ground there was covered with palm fruits and bodies of the asses and it shone there like the autumnal sky covered with Clouds (22). HAR(VAMSHA. Thus when that Daitya, in the form of an ass, was slain with all his followers that forest of plann trees assurnPd again a pi.c`uresque view (23). When that most excellent white forest of palm trees was shorn

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of fear the kine began to range there with great glee. (2q.). And entering that forest the milkmen, rangers of woods, began to move about on all sides divested of sorrow and fear (25). Observing the lone roam on all sides at ease the two sons of VasudevaD powerful like elephants, spread there seats of grass and sat down at ease (26). CHAPTER LXIV. (THE DESTRUCTION OF THE DEMON PRALAMVA.) VAtsrrAMi?AYnNA said .-Thereupon leaving off that forest of palm trees the tw0 sons of Vasudeva again came to the Bhan<$ira tree (I). Traversing that prosperous forestland and tending the ever increasing floc?e of lone those two beautiful subduers of enemies began to strike their arms and sing. Sometimes they collected the trees and called the lcine wish their calves by names (2-3). They had ropes hanging on their shoulders and their breast& mere adorned with garlands of auspicious wild flowers. And they looked like two bulls with new-grown horns (4). Having tire line* of hold and powdered collyrium and clad in apparels of the same color with their respective persons, those two boys appeared like white and black clouds accompanied by rain-bower (5), The word in the text literally means the bozo of Indra. F ccording to the f-Iiedn ,mythology the rain-bow is supposed to be the bow of Indra who r3 the presiding deity of rain and showers.

tiARIVAN45tiA. Traversing the forest-ways along with their comrad(, making beautiful ear-rings with the tips of Ku~a grass flowers, and putting on wild dresses they sometimes sporte on the mount Govardlrana, sometimes in the forest and so,nrtimes in the gable-land. They thus engaged in a sport whic.' was celebrated all over the world (6-7). Thus followix-;= human conduct and engaging in a play introduced by mi' men they, who were worshipful even unto the celestia; began to range in the forest (8). Thus sporting, they, within a short time, reached t` :Bhandi~aka fig-tree covered with growing branches-the bc-" of the kind (g). They, who were experts in fighting, begs to play there with cradles, nets and stones (ro). Thc;two heroes, powerful like lions, began to display there, the company of cowherd boys, of their own accord and wiE delight, many a martial feat (ii). While they were lla playing, the foremost of Asuras, by name Pralamva, cam:. there with a view to kill them and began to find out tl~e 1 weak points (r2). Assuming the form of a cow-herd adorned with wild flowers that Asura began to tempt t' c two brothers with his play and smiles (t3). Adptino. ., human form, although not born in the race of men that formost of Danavas, fearlessly joined their company (Iq). Co: sidering him, who came there in the form of a milk-ma,-, as their friend, those cow-herds began to play with tl:.enemy of the immortals (y). Searching their weak poin,< Pralamva too, who ~ad assumed the guise of a mills-ma; cast his dreadful looks at Krishna and Rohini's son (r Then considering Krishna of wonderful prowess as irrepre~ sible he gave him up and made up his mind for destroyiu Baladeva (y). O sinless one, at that time the Lord int:, duced a new of play of leaping in pairs. And all of ther,engaged in it (>8). Krishna jumped with another milk-b( by name Sridama and Sangkarshana with Pralamva, O sip less one (rc~). The other mills-boys, of inferior strength; beg^ Y-9ARIVA:viSHA. 2~ . 89 go leap wish great force in the company of their comrades (20). Krishna defeated Sridama and Rohini's son Pralamva: and other boys were vanquished" by those of Krishna's party (2r). Thereupon carrying on their shoulders the victorious, those, who were vanquished, came delightedly and quickly to the root of the Bliandiraka tree and soon reached their appointed quarter. And carrying on his shoulders Baladeva, the foremost of Danavas, Pralam'va, began to proceed quickly

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in an oppsite direction like a cloud with the moon (22-23). Being unable to carry the weight of the intelligent son of Rohini that huge-bodied (demon) increased (his body) like a cloud attacked by Sakra (24). Then that foremost of Danavas Pralamva display!d his own body huge as the Bhandiraka fig-tree and effulgent like a: mountain of burnt collyriurn (25). Then that huge-Faced and huge-necked dreadful demon, having eyes like unto the wheels of a car, a head adorned with a sun-like coronet of five layers and resembling Death himself, shone like a cloud attacked by the sun. The earth sank under the weight of his'feet (26--a7). As Death carries away men sunk in the waves of the ocean so the great demon Pralamva, the foremost of heroes; adorned with long garlands and other ornaments and clad in a long raiment, carried away quickly and stealthily Rohini's son like a cloud surcharged with water. While thus carried away by him Sangkarshana shone there like the moon in the Sky carried by dreadful clouds (28-80). Beholding himself on the shoulders of the demon the dr~adful Sanglearshana began to cherish suspicions in kris mind and said to Krishna (3 t) "0 Krishna, I am being carried away by this Daitya huge like a mountain and clad in a coat of mail who has displayed a great illusion and assumed the form of a man (82). This dvlcleed.minded Pralamva has grown exceedingly in pride arid his power has doubted itself. How shall I va-nquisla trim" (33) ? 37

290 MARIVAMSHA. Krishna knew very well the character and strength of Rohini's son and therefore smilingly and quietly said ko him in joyous words (3q.) :- `O god, thou art identical with the universe and art subtler than tire subtle. Thou ark merely showing tile conduct of a man (35;. Do thou meditate thy own Narayana form at tile time of the revolution of tile worlds. Do thou now know of thy own true form and body (which thou didst manifest at tire time of the) union of the ancient Rishis, powerful on account of their own faculties, of the oceans, Brahma and water (36-37). The sky is thy head, the water is thy form, the earth is thy forgiveness, the fire is thy mouth, tire life of all the crorlds is thy breath, the air is thy abode, and thy mind is the creator all (38), Thou art of thousand faces, thousand limbs, thousand feet, thousand eyes, thousand lotus-navels and thousand raps, and tile slayer of thy enemies 39). The celestials behold what thou didst display before. None can find out what had not been said by thee before (o). Whatever is capable of being known in this world thou halt made them all known. All the celestials do not know what thou alone dolt know (4t). The deities see thy own natural etherial form and worship that artificial form of throe, begotten of thy own self (which thou didst assume in the golden age) (42). The gods coo= trok see thy end and therefore thou dust pass by the appellation of Atlanta.* Thou art alone subtle and beyond tlv comprehension of the subtle (431. O god, thou art tile pillar of this universe. And stationed in thee dais world, tile-' source of the origin of all creatures, is upholding all the regions (). My body extends over the four oceans and Literally means one having no end. The God has no beginning or end. j' According to the Hindu mythology the world is botsnded by the four oceans 'on the four sides. This figuratively refers to the universal form of the God. HARIVAMSHA, thou bast instituted the division of tile four Varnas.' Thou art the lord of the four Yugast and the eater of the fruits of the four Hotras+ (45), Although we both are of one body, we have assumed two different forms for protecting tile universe, mobile and immobile. As I am the Lord of tire universe so -thou art (6). I am the eternal Krishna and thou art the ancient Sesha. Thou art tire ever-existent god

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Sesha of tile world. The world is upheld by our body divided in twain (q7). I am identical with thee and thou art at one with me. Both of us are highly powerful and of one body (48). What is the use, O God, of waiting like one having no sense ? Do thou strike forcibly, with thy fist, firm as a thunder-bolt, tire head of this Danava, tire enemy of the celestials" (4g), VAIShAMPAYANA said :-Hearing those words of Krishna and recollecting the ancent history the mighty-armed son of Rohini was filled with his own strength pervading floe three worlds and with his well-formed fist resembling a thunderbolt struck the wicked Pralamva on the head (5o._.5r)a His head, shorn of its fore part, entered into the body of the Danava and he too, divested of his life, touched the ground There are four principal Var>Qas or castes, the Brahnzanas, Kshatriyas, Vaisyas and Sudras. The Brahmanas are said to have sprung from tile mouth of Brahma and belong to the sacerdotal class. The Kshatriyas, or the military caste, are said to have arisen from His arms, 'j se Vaisyas or the trading class are saij to have sprung from Ells thighs and the Sudra or tile servile class from His feet. The earliest reference to the origin of caste is seen in a hymn of the Rig-Veda called Purusha Sukta. There are various other accounts seen in the various Puranas. ~ -7uga is an age of the world of which there are four namely, Satya, reta, Dwapara and Kali. An article intended as fit for offering with fir oblation with fire. A name of Balaveda. >>o4sarid e. Burnt offering, It is also the name of tile serpent-king, the -headed snake who was the coo ;h an i canopy of Vishnu.

F9Ale,7VAMSE3A. with his knees (52). Thereupon, with his body out-strecheq on the ground Pralamva looked like a cloud scattered on the sky (53). As streams of water, mixed with various minerals, come out of the summit of a mountain so blood came out of his body shorn of head (5). Having thus slain Pralamva and withdrawn .his own strength the powerful son of Rohini embraced Krishna (55)0 Thereupon Krishna, along with the gods stationed in the sky and milkmen began to chant the glories of the highly porwerful Baladeva with benedictory hymns bespeaking his victory (56). In the sky was heard an invisible voice of the celestials declaring " This Daitya has been by force killed by a boy of unwearied actions" (y7). Thus on that Daitya, irrepressible unto the deities, being slain, the celes. trials, stationed in the;sky, gave him the name Baladeva after his action. Therefore all the worlds call him by the name of Baladeva (5$-59)~ CHAPTEI$ LX X. (AN ACCOUNT OF INDRA-YAJNA.) r AISHAMPA3CANA said :-Thus ranging and sporting icl the forest Krishna and Baladeva spent the twos' months of the rainy season (t). Thereupon returning to Vraja those two heroic brothers heard that arrangements were being made for performing a Yajncz in honor of Indra and that the milkmen were busily engaged in merriments (2). Seeing this, Krishna, filled with curiosity, aske,! " What is that " In India the year is divided into sire seasons of two months eacr~ IiA,qtIVAMSI,iA. 293, Salcra sacrifice for which you are all filled with delight" (3)? Amongst them an elderly milk-man replied :-" Hear, why Indra's flag is worshipped (4), (r) subduer of thy enemies, ,Indra, the king of the celestials and the l.qrd of the world, is the master of clouds. For this reason ,from time immemoral and coming down frown one family to another, this festival is being

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celebrated (5). Commanded by him and embellished by leis bow the clouds produce corns with new showers of rain (6). Pleased with witnessing this festival the Lord Purandara, the giver of clouds and water, and the partaker of many sacrifices, brings about the gratification of the entire world (q). We and other men live by the corns produced by him and ;the celestials are also gratified thereby (8). Corns grow up when the king of gods sends down showers. And when the earth is gratified with oblations the whole universe appears as if full o ambrosia (g). Fed ,by the grass produced by him the kpne, with the bulls and calves, have attained to nourishment and easiness (io). Wherever the cloud, pouring down water, is seen, there is observed neither a piece of ground shorn of grass and corns nor an hungry animal (r t). The nectarine rays, of the sun that are milched by the Lord Sakra, are discharged by the clouds in the form of ambrosia-like showers of rain (t2). The mighty leonine roar, announced by the air, which he emits with force from the clouds, is designated by the people as the muttering of clouds (t3). The terrible sound, that he sends forth when carried by clouds accompanied by the wind, is heard like the clap of a thunder-bolt that shatters the mountains (iq). O my child, as the great Lord Siva is encircled by the goblins, so Indra, surrounded by clouds coursing at gill, and stationed in the sky, sends down showers accompanied by the clap o a thunder-bolt (t5). Sometimes resembling an unfair day, sometimes resembling scattered gold, sometimes resembling collyrium and sometimes pouring Ydatee in drops the clouds paint the sky, Thus extracting

294 k nrelvt, MS ttA tiARIVAMSHA. 295 water from tile earth through the rays of the sun, Indra, thc. giver of water, sends it down again on earth for the be'mr of all creatures (z6-I8).* For these reasons O Kri:~ito this rainy season has been fixed upon as the time for woe. shipping Indra. The Icings arid others men with delight worship Indra in the rainy season. We too do so (I9). CHAPTER LXXLfi (KRISHNA PROTESTS AGAINST INDRA-YAJNA : AN ACCOUNT OF AUTUMN.) AISHAMPAYANA said :--Hearing the words of the aged milk-men regarding the festivity of Indra, Damodara, well, This shows that the ancient Hindus were not ignorant of the scientific formation of clouds. t In this Chapter it will be seen that Krishna attempts to pu? a stop to Indra-Yajna or a sacrifice in honor of the god of rain. It is evident from the manner in which he preaches against it that he was opposed to lifeless rituals and ceremonials. He exhorts all the people of his clan to believe that every body's calling, on which depends his livelihood, is a god to him. He was not for useless ceremonies and rituals and always tried to present before his country a higher form of faith, freed from the prevailing superstitions. But he introduced it in a very mild form and for this he did not revolutionize the existing modes of things. This his stand against Indca-Yajna, and his introduction of the worship of mountain, forest &c ultimately developed itself into the great religion of Duty which he preached in his after life. To worship one's own means of livelihood, when stripped off metaphor, means to perform one's own duty considering it as sacred as the worship of a deity. This incident of introducing a new form of religion also proves hie superhuman power. Being a mere boy he produced so great an influence over his people that they left off their established form of religur: and followed him, unformed of Salcra's might, said to him (z). "We are all milkmen who range in the forest. The precious trine constitute our subsistence. We should therefore worship the trine, the mountains and the forests

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(a). Cultivation is tile means of subsistence to the culivators, merchandise is to tile merchants and the cow is tile best means of livelihood to us. This has been laid down by tile scholars well-read in the three Vedas ~3). The respective profession of each caste is their great God, is worshipful, adorable and beneficial unto them. He, who, benefitted by one, worships another, is visited by two fold calamities in this world, and in the next after death. Tile fields are protected by cultivation, tile forests are preserved by fields and the mountains are supported by forests and these mountains are our only refuge. I have heard that the mountains, which exist in this forest, assume forms at their will. And adopting various shapes they sport in their table-lands (q.-6). Sometimes assuming tile forms of tigers, tile foremost of those having claws or those of lions adorned with manes, they frighten those who devastate the forest and thus protect their respective woods (7j. When tribes living in the forest's or those obtaining their livelehood through itj- disfigure a wood, they, with their work of eating up manliness, destroy them in no time (S). The Brahrnanas perform Yajnas wherein the Mantras play an important part, tile cultivators should perform a sacrifice in honor of a furrow and the milk-men should celebrate one in honor of tile mountains. Therefore we should worship the mountains in tile forest (g), Methinks, therefore, 0 milkmen, that engaged in celebrating a Yajna in honor of tile mountains do Ye engage in actions after your own hearts either at the foot of a tree or of a mountain (zo). Digging wells and setting up sheds in that auspicious place and slaying The Bheels or other barbarous tribes who live in the forest. t The milk-men or others who obtain their means of livelihood either bY tending their trine in the forest or selling the produce of the forest

HARIVAMSHA'. beasts of sacrifice let the milk-merD carryon their festivity. There is no need of holding a discussion ovee it (r i). Circ:umambulating that best of mountains embellished with autumnal flowers the kine will again return to Vraja (r2). very one is filled with delight in this charming autumn shorn of clouds, endued with many virtues and abounding in delicious water affording satisfaction to the kiue and in sgrass (r3). Somewhere tendered white by blossoming Pryaka flowers and somewhere made dark blue by Bdnasanas the forest, abounding in full-grown grass and shorn of peacocks, is appearing greatly beautiful (iq.). Clear clouds, shorn of water and lightnings, are moving in the slot like a herd of elephants (t 5). The trees, enveloped with new grown' foliabe, are as if being pleased by the continual muttering of clouds drawing in new water (t6). Having the white cloud for its head-gear, fanned by the swan-like chowries and with the full-moon for its umbrella the sky is shining like a newly installed king (tg). After the termination' of the rainy season all the tanks and pools are as if smiling with the rows of swans. And as if filled with the cries of Sdrasas9 they are daily decreasing in size (t8). The rivers, flowing towards the ocean having the Chakravakas for their breast, the banks for their waist and the swans for their smiles, are as if going to their husbands (t9). The water, beautified by the full blown lilies and the sky crested with stars, as if mock each other in the night (20). Beholding the highly charming forest resonant with the notes of Krauncftas and blued with the ripe Kalama paddy one attains to delight of mind (2t). The tanks, pools, lakes and rivers and fields, embellished with blossoming trees, are appearing highly beautiful (z2). Copper coloured and dark-blue lotuses are appearing in the beauty of new water (23). The peacocks are freed of hang-htiness, the sky is divested of clouds, the oceans are full of water and the wind is gradually assuming pr~,_rc._~ (24). The earth is appearing as if of raaanF~ HARIVAMSHA~ 297

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eyes by the feathers cast off by the peacocks after their dancing in the rainy season (25). With her banks full of mud and covered with Kasa flowers and creepers and abounding in swans and Sarasas the river Yamuna is appearing highly beautiful (26). Ranging in fields filled with corns ripened in proper season and in the forest, the birds, living on corns and water, are emitting notes in excitement (zq). The tender corns, on which the clouds poured their watery contents in the rainy season, have grown hardened (-;,8). Casting off his cloudy raiment and illumined by the autumn the moon is, as if, ranging with a delighted heart, in the clear sky (z9). Now the lone have been yeilding milk in double the quantity, the bulls have become two-fold maddened, the forest has become twice beautiful and the earth has become highly accomplished with corns (30). The luminous bodies, divested of clouds, the water beautified with lotuses, and the mind of men are daily becoming delightful (3t). Divested of clouds and shining in autumnal effulgence the sun, of powerful rays, is spreading its lustre on all sides and drawing the water (3z). Having excited their respective armies the kings, the protectors of the world, desirous of achieving victory, are proceeding against one another (33). The variegated and charming woods, with the mud dried up and reddened by Vandhudi'va flowers, are creating the delight of the mind (34). The blossoming Asana, Saptaparna and Kanchana trees are beautifying the forest (35). Vanasana', Dantivitapa, Pryalca Svarnaparna, and Ketalei trees have been covered with flowers and the she-owls and black-bees are moving about hither and thither (36;. As if assuming the beauty of a harlot the autumnal season is walking in Vraj,-, and cowsheds filled with the sound of churning rods (37). The fore most of the celestials (Vishnu), having the emblem of Garuda on his flag, was happily sleeping during the rainy season. The deities are note trying to awaken hint (38)~ 38

HARIVAMSH A. O ye mills-men, in this autumn abounding in beautif~:l corns, we will worship the foremost of mountains, resembling the abode of the wind-god, resorted to by white, red and bit,,, birds, filled with fruits like clouds adorned with the bow c~. Indra, crested with groves of creepers and trees and adornP='. with expansive table-lands. We will, in particular, worshiC~ the kine (39-4I)~ Adorning the cows with ear-rings, horn, chaplets of peacock feathers, bells hanging around their neck", and autumnal flowers, do ye, worship them for your wei;.being. And let the yujna, in honor of the mountain, b<= undertaken. We vain celebrate a yajna in honor of the mountain as Sakra is worshipped by the celestials. Ancfi orsooth we will compel you to perform the yajnrz for the cows. If you have any love for me, and if I am your friend, then do ye all worship the !tine. Do not cherish any doubJ~ in this. If you cherish these my conciliating words, yon, wilt meet with your well-being. Therefore without quer tinning its purpose do ye fulfill my words" (2-S). CHAPTER LXXI1. (THE P-PLY OF THE GOPAS). VA15HAMPAYANA said:-Hearing the words of Damc dara the Gopas were greatly delighted ; and being informr~ of the true import of his nectarine words they unhesitating!;replied (I) :"O boy, we have been highly pleased seeing this tt?,, understanding conducive to the multiplication of the lone an the well-being of the milk-men (2). O Krishna, thou art ocourse, delight and refuge. Thou lost understand our he,:z` NARCVAMSHA. ,rzd art our saviour in great disasters. Thou art the friend of cur friends (3). By thy favour, this entire hamlet of milkmen the delightful Galcula* has been shorn of her enemies. And tilled with auspiciousness she is living with joy and happiness like the city of the celestials (). Witnessing these thy deeds worthy of being seen and which it is impossible for others to perform, beginning with thy birth and hearing thy haughty words our minds have been filled with surprise (5). As Purandara is

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amongst the celestials so thou bast acquired supremacy amongst men by thy matchless strength, power, and fame (6). By thy fierce power and consummate effulgence thou bast acquired superiority amongst the mortals like unto the sun amongst the deities (7). As is the moon amongst the gods, so thou bast acquired prominence amongst men by thy grace, beauty, delightful countenance and smiles (8): In strength, energy, body, and feats performed in boyhood only Kartikeya$ can equal thee, There is none to match thee amongst men (g). As the great ocean cannot overleap its bank so who can disregard your proposal regarding the performance of a yajna in honor of the mountain (t0)? Let now for the well-being of the !tine and milkmen the Giri-yajana,$ instituted by thee, be undertaken by us in the place o the Indrayajna (II;. Let delightful viands of milk be prepared and let beautiful jars be placed at the drinkingplace (r2). Let '~ Gokula is another name o V raja, the village of milk-men. There is still now a village of the same name about five or six miles from Mathura. It is very doubtful whether this is the site of the ancTent Gokula which is described to have been situate near Govardhana mountain. 'E The deity of war and son of Siva. Derived from Kirtika the personifies! Pleiades a according fo the legend having been fostered and brought up by the nymphs so called. He was so great an adept in the art of war that he was appointed the commander of the celestial army in the war between the gods and 'lemons. + A sacrifice in honor of the mount Govardhana. 4 The word in tl?e text is Urlapana-from Ur1? water, and the roetl'n i~ "'rk, it may also; we_~n a ?v?11. Here i! means a place, ,,4.erc ~=cte-r is tiau F_

EiAtiIVAMSHA, rivers and Dronzs* be filled with milk and take suci a quantity of fried meat and various sorts of food and drind, to the mountain that the Gopas may spend three night, (I3-I4). Let this yajna, consisting of all milkmen ane abounding in the meat of buffaloe and other beasts, he at once undertaken (r5). Thereupon the entire village of milkmen was filled wi;i: glee along with the delighted trine. Then with the sound of trumphets, the roar of the bulls and the cries of the calves the Gopas were greatly rejoiced. Lakes of curd; whirlpools of clarified butter and rivers of milk were made there. A heap of meat and a mountain-like collection of of boiled rice were taken to the mountain. Thus the Giri~ Yajna was undertaken by all the milkmen there. There were present the delighted Gopas and the beautiful milk women. Hundreds of eating-places were set up there. It abounded in garlands, various sorts of perfumeries and in tense. Various articles of sacrifice were spread there duly And thus in the auspicious hour the Gopas, along with the, Brahmanas, celebrated the Giri-Yajna (>6-20). After tire termination of the yajna, Krishna, assuming, by his illusive energy, the form of a mountain, feasted on that most excel.: lent rice, meat, curd and mills (2r). The Brfihmanas tot were pleased with eating there and all their desires were. accomplished. And uttering there delightedly the verses of benediction they went away (22). Assuming a celestia` form and partaking of the fund and drink after his owr heart in that sacrifice the Lord Krishna smilingly said `I am satisfied' (z3). Then beholding on the top of the hill Krishna in the `form of a mountain embellished with celestial Near a well, as is still seen in many place, there is a spacious pavement where people may sit at ease and drink. * Any real vessel made of wood, stone and in the shape of a boat and uses` 6cr holding or pouring out water. as a bathing tub, a bathing vessel, a bucket air aaatering put &c. HARIVAMSHA. garlands and pastes, the leading Gopas, bowing, sought refuge with him (24). The omnipotent Lord Krishna, having his true form hidden by the mountain, himself adored his own self along with the bowing Gopas (25).

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The Gopas, filled with surprise, said to that god stationed on the best of mountains:-"O lord, we are thv devoted servants, command us what we are to do" (26). He replied to them in words originating from the mountain :-"If you have compassion for the trine, engage in my worship from to-day (27). I am your well-meaning first deity who grant all objects of desire and by my favour you have got, in your possession, ten millions of precious trine (28). If you all become my votaries, I will encompass your well-being in the forest and enjoy, as in the celestial region, in your company (29). Being delighted I will confer on Nanda and other leading Gopas immense wealth that is worthy of being acquired by millmen (30). Let the cows along with their calves circumambulate me. I will forsooth then attain to highest felicity" (3 t). Thereupon to embellish that best of mountains the cows, with all the bulls, in flocks, encircled it (3z). Theroupon with their horns adorned with garlands and be-decked with chaplets on their heads and flowery Angadas, numberless cows delightedly began to circumambulate it quickly (33)~ having their limbs pasted with pastes of diverse colors and clad in red, crimson and yellow raiments the milk-men followed those cows inorder to governs them (3q.). In that wonderful assembly shone there the milkmen adorned with Peacock-feathered Angadas, and chords well arranged for tying their hairs and with weapons in their hands. Some milk-men hastened to control the trine, some danced in joy and some rode the bulls. Thus in due order when that feski_ vity terminated the incarnate god o the hill all on a sudden disappeared and Krishna, too, with the Gopas, returned to Vraja. Thus when the Gir%-Yajna was instituted all the milk-

FIArEIVAI\7SdA. men, boys and elderly people were filled with surprise witnessing that wonderful scene and began to chant 01, s,lories of 1fladhusudana (35-39)~ CHAPTIJR LXXIII(INDRA SENDS DOWN PfJNISHMEIVT)a (r) AISHAIVIPAYANA said:-While in this wise thefestivii, in his honor; was suppressed, Sakra, the king of the celestial:: said to the clouds called Samvartaka ( r) :--" O ye clouds; tend elephants, if you cherish any respect for your king anti if you consider it as your duty to do what pleases me (listen when to my wards) (2). All these inhabitants of Vrindavana are attached to Damodara. Nanda and other Gopas leave grown inimical towards my festival (3). Therefore within seven nights, distress, with rain and winds, the precious lone which constitute their life-long subsistence and for which they pass by the name of Gopas* (4). I myself, stationed on (my elephant) Airavata, shall discharge dreadful rain, winds and showers effulgent like thunder and lightning With dreadful showers and winds you will kill all the kin(tend the inhabitants ref Vraja and leave them after they ?ll kiss the ground" (6). On account of his festival being put down by Krishna the powerful Pakastaasana thus issued his mandate to 01~ clouds (7). Thereupon, the dreadful dark-blue clouds, FCC sembling a mountain in size and muttering awfully, covere~-the sky on ale sides (8). Producing lightnings continually` * Literally the word trc_ns o~ one who prtec root Pa, to pt ;tcct_ HARIVAMSFIA. tire clouds, adorned with the bow of lndra, enshrouded the welkin with darkness (g). Touching one another, all the clouds, some resembling the elephants, some the iVIakaras* and some the serpents, began to move about in the sky (IO). Coming in contact with one another the clouds, resembling a million of elephants, covered the sky and created a very unfair day (ii). Showers of equal size, some resembling the hands of men, some the trunks of elephants and some bamboos the clouds began to pour down their watery contents (I2). People took that dreadful weather as a deep, unm passable and limitless ocean stationed in the sky (r3). Hearing the dreadful mutterings of the mountain-like, clouds, the birds could not come out of their nests and the animals began to fly away on all sides (Iq). By the excessive

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showers discharged by the dreadful clouds resembling the hour of the universal dissolution the bodies of men grew discoloured (Ig), The planets and stars disappearing from, view, the sky, shorn of the rays of the sun and the moon, was divested of its lustre (I6). With the continual showers of rain let off by the clouds the ground here assumed the form of a tank (I7). The peacocks began to cry aloud and the other birds began to emit their feeble notes. And the rivers, increasing their size, carried away the trees grown on their banks (I8). As if remonstrated with by the mutterings of clouds arid the clap of thunderbolts the grass and trees began to tremble there (1g). Beside themselves with fear the mills-men began to speak amongst thmselves :-" We think the end of the world is at hand and the earth will be converted into one sheet of water (20)." Tire cows were greatly distressed by that dreadful downpour of rain. And they stood motionless and began to cry aloud (2r). Their body was soaked, thighs and feet were motionless, hoops and mouth inert, the hairs stood PrPCt- and their belly and udders grew lean (22). Some A root of acqud,tic animal resenzbliny a crocodile, r

304 died out of exhaustion, some took to their heels in feaand some with their calves sank under frost (23). Soct'.;, cows, of emaciated belly on account of hunger and wearies; thighs, lay to sleep embracing their calves (2). The cowc, and calves, thus assailed by rain, fell down trembling an =; with poor and distressing countenance looked towurctF Krishna and cried "Save us i Save us (25)1" B; holding this dreadful oppression over the cows account of that inclemeny and the impending death of the Gopas tile sweet-speeched Krishna was greatly worked uf; with anger. And meditating for a while he began to spew= to himself (26-27) :--"I knew before that this will come ttc pass. However to protect them against this downpour rain I will uproot this best of mountains Govardhana containing forests and woods and convert it into an asylum fct the kine (28). There is not a shadow of doubt that this mountain, a veritable planet on earth, when upheld by mF: will be able to protect the kine and milk-men" (29). Thus meditating and displaying the strength of his arcs: Krishna, having truth for his prowess and resembling tl= best of mountains, uprooted that hill with his hands (3(-_;; Then that foremost of mountains, containing clouds, upltelc: by Krishna with his left hand, shone there like a house c: account of its caves (i). When that mountain was uprec,: ed the rocks, at its table-land, were shaken and the trees f' down (32). And although that mountain was immoveab=c still, on account of Krishna's power, with its whirling surr'' mits, falling trees and trembling tops it went up to the sF` (33). All the clouds, united, were pouring down their water-' contents in its side. With their quick-coursing streams t'rocks were loosened and the mountain too was continual',: agitated (3q.). The milk-men however could not percieve "-raining clouds, the rock-pouring mountain and the roari=-F, wind (35). The clouds, attached to the mountain, coming `4 contact with the springs that best of mountains shone 'v HARIVAMSHA. 'E1 ARt VA MStiAe if bedecked seitlr peacock feathers (36). Vidyadharas, l~gas, Gandharvas and Apsaras began to exclaim from all ,.;ir~es :-"Gifted with wings the mount Govardhana is flying s~)~D (37)~ White, crimson and dark mineral substances hezn to trickle down from the earthen layer of that uprooted ,,bauntain containing a thousznd of layers (38). Some of the ,irnrnits of that best of

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mountain were slackened, some were s,,-rttered and the highly elevated ones entered into clouds z~). With the shaking of the mountains, the trees also .fvook, and their flowers fell clown on all sides of the ground The big-hooded serpents, having half of their body adorned, issued out of their holes and the birds began to $y >;;~ in the sky (p). Out of fear consequent upon the raising ~AI~ of the mountain and of heavy downpour these skyL~=sgers began continually to fly up and come down (2). `:~'he lions in. anger began to roar like clouds surcharged with tTrater and the tigers like that of the churning rods (q.3)> Laving its form metamorphosed that mountain, consisting 1 even, uneven and impassible places, appeared like another ,Rnntain (4). On account of the excessive downpour of ~~.,r;-,vers it appeared like Tripura* stupefied by Rudra in :c: the sky (q.5). Upheld by the rod-like hand of Krishna Ce.a.t huge mountain, covered with dark-blue .clouds, appeared v~r Iilce an umbrella (46;. The muttering of the clouds :r. along him dream, Govardhana slept there placing his cave =.'..e face on the pillow of Krishna's arm (7)> Having it", ~.-rnmit covered with trees divested ofothe notes of the birds cud soaked with the showers and shorn of the cries of pea'_ocks, that mountain shone there like the sky (q.81. Tke sunt~~. ;t ;,ad forest of that high mountain were as if possessed by c,--er on account of its table-lands shaking and trembling (49). x':astened by the king of gods and driven by the wind the clouds began to pour down before it continually their con* The Danava chief who was defeated by Rudra or Siva in tape war be""~a the Gods and demons, HARIVAMSHA, tents (50). Upheld by Krishna's hand that mountain, covered with clouds, appeared like a country marked with tf~; signs of wheels when oppressed by a king (5I). As a pop:;lcts village places before it a city so the clouds stoc, encircling that mountain (52). For protecting the Gopas like unto Brahma the Lord Krishna raised up that mountain and kept it on the tip :. his finger. He then smilingly said (53). "By some heavenly means which is even beyond the comprehension of the gods I have constructed this mountain. ous house, an asylum for the cows where no wind blows (5 s). Let the flocks of cows speedily enter into it and peaceful:y and happily live there where no violent wino blows. B ye, of your own accord, make divisions of the room proportionate to your superiority of position and the number of flocks and put a stop to the downpour of showers. ThR big house, that I have constructed by uprooting this bill extending over five Kos and one Kos in breadth, can ever? accommodate the three worlds, what to speak of Vra)a (55-57)~ There arose a great tumult of the Gopas accompanied h; the mutterings of clouds outside and the noise of the cows: And arranged in rows by the milk-men the kine entered into the huge cave of that best of mountains (58-5g1. An-1, standing at the foot of that mountain like a rising pillar e` stone Krishna held that hill with one baud like a belov~ca guest (60). ` Thereupon taking with them their carts and vessels th~ inhabitants of Vraja, afraid of rain, entered into that rock;` house (6I). Brholding this superhuman feat of Krishna an` finding his words falsified the powerful Satakratu asked the clouds to desist (62`,. And surrounded by clouds whve'i deprived;the earth of all festivities for seven nights he returned again to the celestial region (63). Thus after seven nights when the king of nods desisted and the sky was freed o' HARIVAMSHA.

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Soy ~louc3s and become clear the sun rose in its full effulgence (d4`. The cows and the milkmen returned to their respective :quarters by the same road by which they had entered (the cave) (63). For the well-being of all the worlds the Lord F,rishna, the giver of boons and identical with all the ,dements, established, with a delighted heart, that best of vountains'x' (66). CHAPTER LX X1V. (INDRA COMES AND EULOGISES KRISHNA.) AtSHaMPAYANn said:-Beholding the mount Govar9 e!oana thus field up and the kine saved Purandara, the king of the celestials, was filled with great surprise and felt a This miracle of Krishna's holding up of the mountain Govardhana on one of his fingers has been described in almost all the Puranas and even in the Sabha Parva of the Mahabharata. This incident, no doubt, on the face of it, appears highly incredible for, it is not possible for a man, nay for a boy of ten years of age to raise up a huge mount= _~in like Govardhana. It is undoubtedly an allegory signifying the <<:onderful power of Krishna displayed by him for protecting the Gopas. The following explanation may be safely vou(Asafed of the allegory. When he suppressed the worship of Indra and all his followers attackattacked the Gopas, Iirishna placed them all, will, their cattle and goods, on that hill and himself fought with the followers of Indra. It is mentioned the latter portion of this Chapter that the Gopas entered into 'the hollow of the mountain, their 'hilly house' and so forth. This probably may suggest an explanation that they took shelter in one of the huge caves of the mountain and Krishna guarded them against the attack of `he worshippers of Indra. Whatever may be the explanation it is ua, 6uubtedly true that he displayed a superhuman feat an this occasion.

308 HAmvnM5tiA. ~ EtAtztvAnzsrtA. 3109 desire for seeing Krishna (t). And waked on his elephant ~ my sacrifice. And therefore I sent down this excessive rain Airavata with temporal juice trickling down and resembling I extending over seven nights and destructive of the kine a cloud without water he came down on earth (2). 1'uran4 which even the Devas and Danavas cannot withstand. But data saw Krishna, of unwearied actions, seated at tile foot of thou bast, by thy own power, put down this terrible shower the Govardhana hill (3). He saw there the immortal Vishnu, in my very presence (z6-y). I am highly pleased, O assuming the guise of a milkman and shining in his great Krishna, for thy, in auger, settling the entire Vaishnava effulgence and attained to great delight W. Salcra, having energy in thy human form (z8). On account of thy being many eyes, saw, with all his eyes, Krishna bearing the mystic endued with thy own energy although in a human form, the mark of Srivatsa and resembling a dark-blue lotus in hue (5). work of the gods appears to have been well accomplished Beholding him seated happily at the foot of the hill who was (tg). O heroe, while thou art at the head of all the works

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gifted with beauty and was like an immortal in the laud of of the gods and their guide, forsooth, every ding will be t-rortals Sakra was ashamed] (6). Disappearing from view, ( accomplished and nothing wilt remain undone (20). Thou ;hat foremost of birds (Garuda), feeding on serpents, was pro- art alone eternal amongst the gods and in all other worlds. I tecting him, seated at ease, against the rays of the sun with do not see a second capable of carrying the weight thou bast leis wings (7). Leaving behind his elephant, Indra, the slayer held (Zt). As the best of wheels is placed before a pole so of Bala, approached Krishna who was playing in the forest I dost thou engage in relieving the distress of the gods sunk in being engaged in human actions (8). His face was embellisehd an ocean of misery, O thou having a bird for thy carrier (22). with a crown effulgent like the sun that gives lustre to light- O Krishna, as gold is among the metals, so this universe, ttrng, and with a pair of celestial ear-rings. His breast was created by the Grand-fatter (Brahma) exists, in thy body (23). adorned with a neck-lace of five layers of Padmakanta jewel As a cripple cannot follow one who runs fast so even the constituting the ornament of the body. Beholding Vasudeva j Lord, Self-sprung (Brahma) cannot follow thee in intelligence with his thousand eyes the powerful Vasava, the wielder of ~ or age (24). As the Himalaya is amongst the mountains, as thunder-bolt, approached Upendra and looked more beautiful the great ocean is amongst the watery expanses, as Garuda with his celestial garlands and pastes (g-.z I). Then with is amongst the birds so thou art the foremost of the celes his sweet voice, deep as the muttering of clouds that always tials (25). O Krishna, underneath all is the region of issues commands to the deities, he said (r2) :- I water ; above it are afloat the pillars of the earth ; above "O Krishna, O thqu of large arms, O thou the enhancer i them is the region of man ; above it is the etherial region ; of the delight of thy kinsmen, what, thou bast accomplished above it is the effulgent region of the sun constituting the on thy being pleased with thy leine, is beyond the power of gate of heaven ; above it is the great region of the gods form the gods (a3). I !rave been highly pleased with thy saving ing the abode of the celestials ; here I occupy the position the kine from the clouds created by me which bring about of the king of gods ; above it is the Brahmaloka where the the dissolution of the world (y). Whose mind is not filled Brahmarshis live and where move about the high-souled Soma with surprise on seeing thee hold up this best of mountains (moon) and other luminous bodies. Above it is the Goloka ov thy own-begotten Toga power like a house in the sky(z5)? stationed in the great etherial region. O Krishna, Golalza 0 ~ ~ t.~.t,;i I ~.'3:; ,'~lt';i~ ,1 r,,y,. aywry,i:f nf Ow :;rvr, -,?r_. _ . . - .. !'iW. fi;rat'nn;J of all rCgIOTI:; ahd 1:. ?COi.:tLrl hY tht~ SZdh'dS. ~r I-

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CIO HnRIVAMSHA, There dust thou live carrying on Tapas which we cannot learn even when accosting tile Grand-Father about it (25---3t) This earth is the region of actions for those who engage i them. Underneath it is tire drradful region of tile iniquitous (32). The etlrerial region is the refuge of moving objects like the air and heaven is the excellent refuge of the pious endued with tile qualities of self-control and forbearance 133) Those, who worship Brahma, live in the Brahmaloka. Goloka is attainable only by the leine; even by hard austerities no one else can obtain it (g). 0 intelligent and heroic Krishna, inorder to protect these kine, than didst hold up the mount Govardhana and suppress tire calamities sent down by me (35). 'therefore at the request of thN GrandFather and the cows and out of respect for thee I h;rve come here (36). O Krishna, I am the lord of Blrutas* and of the gods and I am Purandara. Being born of Aditi I am thy elder brother (z7). Do thou forgive me for displaying my own energy in tire shape of clouds which is but the outs ome of thy power (38). O Krishna of the gait of an elephant, be thou delighted now by thy or:-n gentle energy and listen to the words given vent to by Brahma and tile cows (3g). Pleased with thy heavenly deeds, hymning of their glories and with the work of protection the Lord Brahma and the cows of the sky have communicated this unto thee (.o). Thyself protecting the great Gololca region and all the cows, our race, through the help of tire bulls, will multiply itself (>). We all, coursing at our will, shall propitiate the cultivators with bulls, their beasts of burden, the celestials with the oblation of Havi and Sri with the profusely increasing corns (2). 0 lord, 0 thou of great strength, thou art our preceptor and saviour. Becoming our king and lord do thou sprinkle thyself to-day with this golden jar full of heavenly water brought A demi-god of a particular clasJ. HARIVAMSHA. by me with my own bands (q3-4), I am the king of the celestials and thou last, although eternal, become now tile king of the cows. Therefore the people of this world will hymn thee as Govinda (g). As tile dignity of Indra has been bestowed nn me so thou art the king of cows. O Krishna, the gods will cele`3rate thy name as Upendra (6). Of tile four months of my rainy season, I confer tire latter half constituting the autumn on thee (7). From to-day people will recognize tile first two months as mine. After the termination of the rains they will take down my flag and thou shah receive adoration. Shorn of excitement and emitting notes occasionally the peacocks will give up their pride begotten by my clouds. And all other creatures, ranging in my season and emitting notes at the view of cloud., will be silent (84g). Aaastya, tire regent of the star Canopus, will range like a bird in the southern quarter and the sun, of thousand rays, will distress all with his own effulgence (50. Thus with the beginning of autumn the peacocks will become silent, the birds will hanker after water, tile frogs will desist from leapin-, the brinlcs of the rivers will be filled with swans and Sirasas, the Krounclas will emit their notes, the bulls will become excited, the cows will be pleased and yield profuse mills, tile clouds will disappear after filling the earth with water,the cranes mill range in the dark slcv, tile pictureques lakes, pools and rivers will be adorned with clean water and new groEVn lotuses, the dark-blue fields will be full of corns, the rivers will have waters flowing in their middle* tile hermitages of tile ascetics will also be filled with beautiful corns, the earth, abounding in many provinces, will grow clrarrning after the rains, tla roads will look beautiful, tile trees will be covered with fruits, the country will be full of Sugercane and Vajapeya and other sacrifices will be nndertaken. And thus the sacred autumn will set in. Thou shalt ' f. r. the waters will not overfload their banks as in the rainy season.

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312 FiARIVAIMSIiA, then get up from thy bed. Men in this world and the ins-, mortals in the celestial region will worship me as hlahendra and thee as Upendra in the flag-staffs on the earth (a-50 The man, who reciting the great and eternal theme of our conduct as Mahendra and Upendra, will bow unto us, will not 1>e visited by any misery" (60). Thereupon taking those jars full of heavenly water the king of gods, conversant with Yoga, sprinkled Govinda (6t). Beholding the eternal Krishna thus annointed, the cows, stationed in the celestial region, along with the bulls,spriulzled him also with a downpour of their milk through clouds (62). The clear clouds in the sky sprinkled him with nectarine showers. From trees fell down moon-like drops of water. And from the sky the gods set up a leonine sound, made a downpour of flowers and blew the bugles (S ,64). The Maharshis, who always follow mantras, chanted his glories with becoming verses and the body of the earth was separated from one all-extending ocean (65). The seas grew delightful and the winds began to blow for bringing about the well-being of the world. Acrd the sun and the moon accompanied by stars stood in their respective roads (66). The kings were freed of their enemies and the calamity of excessive rain was pacified. And the trees were embellished with leaves and flowers of various colours. The deer grew delighted in the forest and the elephants began to yield temporal juice and the mountains shone with trees grown on them and with metals (67-65). And the land of mortals was satisfied with ambrosia-like juice like unto the celestial region. Thus when the ceremony of the royal unction, of the Lord Krishna, accompanied by the nectarine showers coming down from the celestial region, was over the king of gods Purandara said to the eternal Govinda, * i, e. installed him as the king of cows. At the time of installation sacred water is sprinkled on the head of a king, lrlAItIVAMSI-iR. wearing celestial garlands and installed in the sovereignty of the cows (6g-7o). '1 O Krishna; the first work, of 'installing thee as the king of cows, is now over. Listen now to the next object of my coming here (y'<). Slaying speedily Kansa, the wretch of a horse Keshi, and Aristha, always committing mischief do thou engage in governing thy own kingdom (72). From thy father's sister, a portion of my energy is born as a son by name Arjuna. Contracting friendship with him do thou always protect him (73). Thou shah favour him and he, too, acting on thy advice and following tl_ee, will acquire great fame (7). He will be the foremost of bowmen among the descendants of Bharata and will take after thee. A,z:3 without thy help he alone will never be pleased with his work (75). This future war of Bharata* depends on him and thee the foremost of men. When you both will be united all the kings will he slain (75). O Krishna, I have spoken to the gods and hishis, that the son, begtt.tsn by me on Kunti, will be an adept in the use of weapons, th: foremost of archers and the greatest of the Kurus. All the warrior-kings will speak of his learning (77-M, Ever abiriing by the duties of a Kshatrya he alone will be able to kill one Alcs'.touhini of kings skilled in fighting (7gl. Save thee there is none among the kings or gods who will be able to weaken the power of his bow or follow the path of his weapons, O lord (bo). O Govinda, tie will be thy friend and help in battle. Therefore at my request, do thou 4nstrucl him in spiritual knowledge (8 r). Thou dust know well Arjuna and all the worlds. So thou shouldst a;ways regard and take care of Nina as thou dust me (f32). If thou dust protect him itz the great battle Death will not be able to extend its i:,fluence over hire (83). O Tarihna, know Arjuna as me acid me as identical with thy owe: self. As I ann a': one with thee, so is * It refers to the battle of Iuruksi:etra in which ail the dings of tha world took part. 40

314 HARIVAMSHA.

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Arjuna (84). I am thy elder brother and therefore thou did: in the days of yore, acquiring the three worlds from Bale with thy three footsteps, install me in the sovereignty over the gods (85). I know thee as fond of truth, as having trut'r, for thy prowess and as identical with truth. And because thou art bound to the gods by a promise they have engages thee in this work of the destruction of their enemies (86). Krishna, Arjuna, the son of thy fact;en's sister, is my son. Ad., he did become thy companion in the days of yore` and so now -be will contract friendship with thee (87). O D7adhava, as hull carries a burden, so thou shaft always take care of trio: when either living in his house, your house or while figtatin with the enemies in the battle-field (88). When Kansa wil^ be slain by thee, ever observant of the real purpose of things there will tape place a great war of the kings (fig). Arjuna, will vanquish those heroic men of superhuman deeds and thou, shaft adorn him with glory (go). O Keshava, if truth, mysel:~. and the celestials are thy favourites thou sftouldst carry Out, whatever I have said" (gt). Hearing the words of Sakra, Krishna, who had be;:ome a cow-keeper, with a delighted mind replied (92). "O lord of Sachi, I am happy to see you. Nothing, of whatever you have said, wilt be left off (g3). O SaIcraF I know your heart. It is not unknown to me that my father's sister has been given away to the high-souled Pandu and that she has given birth to Arjuna (gq.). I know also the prince Yudhisthira begotten by Dharma. I know Bhimasena, the multiplier of Vayu's (wind-god's) race. I know also Nakula and Sahadeva begotten on 1Vladri by the two Aswinisf (95-96)~ I know also Karna, now known as a charioteer's. son, begotten on my father's sister in her maidenhood by the * When Vishnu assumed the form of Narayana Arjuna became his compa nion as Nara. t For a detailed account of the birth of all these sons see chapter CXXIII ci Adi Parva of )t'Iahabharataa FIARIVAMSHA. Sun's (9y). That Pandu is dead on account of the thunderlike imprecation t and that the sons of Dhiitarashtra are desirous of fighting are all known to me (g8). O king of gods, returning now to the city of the celestials increase their delight. No enemy will be able to trouble Arjuna when he will be before me (gg). When the great war of Bharata will come to its close, I shall, on account of .Arjuna, consign: unscathed unto Kunti all the sons of Paudu (too). O king of gods, I am bound by affection and therefore I shall accomplish like a servant what your son Arjuna will command me (tot)." Hearing these words of truthful Krishna, the king of gods returned to the city o the celestials (toz). CHAPTER LXXV, (RASA DANCE). 1 AIf;HAMPAYANA said :-Thereupon after the departure of Sakra, the beautiful Krishna the holder of Oavardhana. '~ Kunti, while a maid, obtained a boon from the Rishi I?urvasa that whomever she would wish to have as her consort, he would at once come: to her. To make an experiment she invoked the sun and Karna is the issue of her union with him. The account of1his birth is described in one hundred and eleventh chapter of Adi Parva in the Mahabharata. t Once on a time Pandu went out into a forest for hunting. II,~ struck a Rishi's son who was coupling with his mate fn the form of a deer. He imprecated a curse on Pandu saying "As you have billed me in th,_ form of a deer when I was full of desire, so you, O foolish man, will.ccrtainly meet with the fate that has fallen me. When you will go to your dear one, full of desire as was the ease with me, you will at that time, certainly go to the land of the dead. Your wife will also follow you," See stokes 30, 31, in chapter C7XVIII in 8ambhata Parva ref Adi Farva

HARIVAbRSt4A. entered Vraja honored by the inhabitants, thereof (t). The elderly Gopas and his kinsmen and comrades, assembled together, welcomed him and said. "O Govinda, we have been honored and favoured by thy

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conduct and as well as that of the best of mountains (2), Indeed thy prowess is like that of the celestials. By thy favour the lone have tided over the fear of excessive rain and we too have been relieved of the great fear (3). Krishna, 0 lord of Icine, beholding thy superhuman feat of raising up the mountain we consider thee as a divinity (4). 0 thou of great strength, art thou Rudra, ylarut, or one of the Vasus ? Why hast thou taken thy birth as the son of Vasudeva (5) ? Beholding this thy low birth amongst us, this thy prowess, sport and feat in thy boyhood our minds are filled with fear (6). We see, thou art like one of the Lokapalas. But why art thou, in thy wretched guise of a milk-man, engaged in sport with us and in protecting trine (7) ? Art thou a Deva, a Danava or a Gandharva now born as our friend? Whatever thou mayst be we bow unto thee ($). If thou art present here, of thy own accord, for any work of thine, do thou consider us as thy dependants and I votaries (g)." VAISHAMPAYANA said :-Hearing the words of Gopas, the lotus-eyed Krishna, smiling a little, said to his assembled kinsmen :--(IO) "Ye of dreadful prowess, let not the conviction, that you have all formed about me, take root in your hearts. I am one: of your clan and a friend (t I). If however you are all bent upon hearing then wait you will soon listen to an account of (my origin) and see my true form (Ia). I am one of your respected friends like unto a god. If you have any affection for me, do not wish to learn any thing more about me (z3). Thus accosted by Vasudeva's son and covering their (Mr, HARIVAMSHA. 317 faces and resorting to silence the milk-men went away in in various directions ( rq). Thereupon beholding the charming autumnal night and the beautiful moon the powerful Krishna felt a desire of sporting (I5). Sometimes he made the hauhty bulls fight with one an0 other in the roads of Vraja adorned with cow-dung pastes. He again set the powerful cow-herds against one another. He sometimes got hold of the trine in the forest like a crocodile. (I6--y). Sometimes thinking of his boyhold and bringing the youthful women of Gopas under his control in night he used to enjoy there (I8). With their glances those Gopa women used to drink as if the ambrosia of his beautiful face who was like the moon come down or. earth (c9). Krishna was by nature beautiful but clad in a silken raiment of shining yellow colour he appeared more beautiful (20). Having his arms adorned with Angadas and bedecked with garlands of wild flowers Govinda beautified the entire Vraja (zi). Filled with surprise at witnessing the wonderful conduct of that powereful (being) the beautiful Gopa women used to call him by the name of Damodara (22). And casting again and again their glances accompanied by various gestures they began to assail him with their rising breasts (z3). After a few days had passed away in this way the parents of those milk-women prevented them (from doing so). Those damsels however, fond of amusements, used to hunk Krishna in night (2). Sometimes arranging themselves in rows and sometimes in circles they, singing hyrt!'ns relating to Krishna's glories, used to satisfy him. And all of them appeared in pairs with Krishna (2g). Casting loving glances at Krishna and following his course those yothful damsels of Vraja imitated all his sports (26). Sometimes striking their palms in the forest they used to imitate him and sometimes they used to take delight in imitating his songs and dances accompanied by lovely smiles and looks (z7-z8). Singing sweet songs describing the profuse love for Krishna.

318

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HARIVAMSHA. these beautiful women, devoted to Damodara, used to range at pleasure in Vraja (2g). As she-elephants, coverd with dust, enjoy with an infuriated elephant so those milk-women, their limbs covered all over with dust and cow-dung, used to sport with Krishna encircling him on all sides (30). Drinking repeatedly his ambrosia-like beauty with their eyes accompanied by side-long and smiling looks the Gopa-women, having antelope eyes, could not attain to the consummation of delight (3t). When Damodara used to exclain "O ! Alas 1" the damsels anxiously and delightedly used to listen to the words given vent to by him (33). Thus encircled by the milk-women Krishna used to sport, of his own accord, in the autumnal night adorned by the moon* (35). This is one of the principal incidents of Krishna's life on which innumerable poets of India have exhausted their skill and ingenuity. This incident has also been recorded in several Puranas. Some hostile critics interpret this Rdsa dance as one of the blemishes of Krishna's character and proceed to prove that he was an emblem of carnality. They draw upon certain Indian scholars in support of their argument. It is therefore necgssary to throw a few suggestions before our readers so that they may understand Sri Krishna aright. This Rdsa dance is described in a few words in Hdrivamsha, a little more profusely in Vishnu Puran, but very elaborately in Srimadbhagavatam. There is no mention however to this incident in the Mahabharata. In Vishnu Puran it is described as the out-birst of a tender love of a number of young girls for their youthful companion. In Harivamsha it is the love of youthful damsels for a handsome young man. In Bhagvata it is the passionate love of some women for a young man. In all these" books however the different phases of love have been described with a grand esoteric meaning behind them. This Rdsa was nothing but a " Ball" dance in which all the youthful damsels and girls took part and which was introduced by Krishna. It was a favourite pastime with the Aryans and frequent references to this dance are seen in Mahabharata and other classical works of note. That it was a purely innocent amusement freed from every shade of carnality is beyond all doubts. From the internal evidences of the three great works on Krishna's life, namely Harivamsa, Vishnu Purana and Srimadbhagavatam it is evident that Krishna, at this p%riod, Ivas CHAPTER LXXVI. (DEATH OF ARISTHA). AIS14AMPAYANA said :.One day in the first part of the night while Krishna was sporting, the darkhued Danava, Aristha by name, assuming the form of an infuriated bull and resembling Death himself, was seen there terrifying all the inmates of the cow-sheds (t). His body was like extinguished ember and cloud, his horns were sharpened, his eyes were effulgent like the sun, his feet wire endued with sharpened merely a boy of ten years of age or so. It is impossible for a boy of this tender age to be so very carnal as he is depicted to have been. All the youthful maidens and girls of Vraja were fond of Krishna. It was not only on them that he exercised his wonderful influence but he did so on the elderly men too. This is clear enough from the incident that he succeeded in suppressing the great Indra-yajna. Krishna used to invent and organise varion' sorts of sports for his comrades, both boys and girls. In the previous Chapter his wonderful influence over his male companions and elderly men has been described. This Chapter is introduced by the poet to show that his influence over the women was equally marvellous. All these incidents go to prove more his superhuman origin. In all these three works no mention is made of the name of a particular woman for whom he cherished a special fancy as Radha. !'here is a occasional mention of this word in Bhagavat and only once in I-Iarivamsha where ft means a worshipper. This story of the carnal love of Krishna for his various companions Is described at a length inBrahmca Vaivarta Purana which is regarded a' a spurious production and is not considered as an anthentic record of his life. The esoteric meaning underlying this incident is the union between

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the human soul and the Supreme Soul. Krishna is the impersonation of the Supreme Soul and Radha or the worshipper is the emblem of the hunan soul. The worshipper can secure unification with the Supreme Soul love-earnest and deep-seated devotion. This love, this devotion has ~ee described by various poets in various forms,

tIAttIVANfSHA. hoops and his hump was extremely hard (2). He was re:. peatedly licking his lips with his tongue and moving his tail with pride. And for breaking down many palaces with his hump it became exceedingly hardened (g). Incapable of being repulsed on account of his own huge body, with his body covered with excreta and urine, that Danava, of huge waist, fleshy mouth, hard knees and long abdomen, terrified all the cows with his skin hanging from his peek and horns (q.-5). That Daitya Aristha, of huge body, the slayer of inimical bulls and the injurer of the cows, assuming the form of a bull,was running about in the cow-sheds and pasture grounds: His face was marked with strokes against the trees and his horns were adorned as if for a fight (6-=7). He used to approach the kine, when big with their young ones and cause abortion and used to know them immediately after their delivery (8). Without fighting with the bulls and cows that irrepressible, and dreadful Daitya, always intent on striking them with his horns, could not derive pleasure in pasture grounds (9). Accidentally on that day, the proud bull, under the in= fiuence of Vaivaswan (the regent of the departed) came before Keshava (io). Divesting the cow-sheds of bulls, calves and young bulls that one, elated with proud, used to assail the Icine (ti). At that time, thet one., of wicked soul, under influence of Vaivaswan,terrifred the cows that were near Krishna roaring like a cloud accompanied by 1 ndra's thundera bolt. Thereat striking his palms and setting up a leonine shout Govinda ran after him, increasing the anger of the demon in the shape of a bull. f3ebolding Krishna and enraged with the sound of the strokes of his palms against his arms, moving his tail arid expanding his eyes in delight that bull issued out a shout expressing his desire for fight. Beholding that wicked demon of the form of a bull approach Krishna did not move out from where he stood and rathremain there firm like a mountain (t2t5). With a vi". piARWAMsHA. to 5~ay Krishna, that bull too, raising up his face and aiming at his belly, came there quickly (t6). Vasudeva, resembling a bull, confronted that irrepressible and collyruimiilce bull before him (ty). As a bull faces a huge bull so J,rishtha met Krishna and from his nostril came out foams with a sound (tg). Thereupon Krishna and the bull confronting each other they appeared like two clouds, touching, each otiier in the rains (tg). Placing his feet on the space vetween the horns Krishna humiliated his pride and struck 61im at the neck resembling the Sky (20). Then uprooting his left horn resembling the rod of IPama he struck him on the face with it' therat that foremost of bulls breathed his last (2t). With hisyhorns, beau and shoulders shattered that demon fell down vomiting blood like a cloud seeding down -showers (22). Thereupon beholding the proud Danava in the shape of a bull slain by Govinda all the people began to eulogise him exclaiming "well done I well done I" (2g). Slaying that hull demon in that moon light the lotus-eyed Upendra again engaged in sport (2q.). Like the immortals adoring their king in the celestial region the Gopas began to worship delightedly the lotus-eyed Krishna. CHAPTER LXXVI$~ (IZANSA INVITES KRISHNA AND SENDS AKRIJRA TO BRING HIM). VATSEfAMpAYANA said:-Hearing that Krishna was rdvancing in power like fire in Vraja,.-.Ka,nsa, anticipating 4~ a

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322 tIARIVnMStIA. fear from him, was filled with anxiety (I). On h'utana bei;,e= slain, the two trees being dragged by the boy of no boy-III,,,, deeds, Kalya being vanquished, Dhenulca being Icilie:. Pralamva being discomfitted, the mount Govardlrana beincraised up, Indra's commandment being disregarded, the lei:-e being protected by enviable deeds and Kalcudmi and tlrisirtf;;:, being destroyed the Gopas were filled with delight. Bel?oi.jing these highly terrible portends indicating his impenclindeath and these unthought of feats amongst his rising enerni:_: N120-luj-a's king Kansa considered himself as brought under tl~. i:,.9uence oh death. And his organs and mind being depriv:-:' of consciousn~sI?e apnaared lrltr r)rP dead ('~--o). l'IZerc upon in the noiseless dead of night, N'iathur3's king Kan~.<:, the son ca Ugrasena of fierce co:rm~.an<Is, summoned his fatlm: and kinsmen to his city (7). Summoning godlike Vasudev; Ivanuka, Satyaka, Daruka, K-inl:v's youngest brother, Bhoja; Vaitarana, the highly powerful Vilcadru, the king Bhayesalcl?y Viprithu of great prosperity, the liberal Kritavarma, the Irig~:: ly energetic and bold Bhr:; ishrava and ,-arious other descendants of Yadu race and welcoming them all in due order lr.said :-" Listen, 0 ye Yzdavas, ye are all business-like, devoted to the Vedas, expert in asc2rtaing the proper rules > conduct, the introducers of the three Vargar~, ever observa vt of your duties, like gods in this world, and ever wendi.v tire good ways and firm as the mountains (8-Ig). ye art all shorn of haughtiness and you have all lived properly the families of your pruc-ptorst; ye are all therefore proficien`" in archery and capable of holding royal counsels (I~ ~~ Besides ye are all like lamps of glory in all these wcrl(]s, conversant with the real purport of the Vedas, the true i;o'I'Ihe three-fold objects of life, namely, Dharma, Artha and Kar:?sj- It was the prance in ancient India that the kings used to send ti~ei' sons to their preceptors to recieve proper instructions. These prince 'vc>I in the family of their preceptors. HAI2IVAMSHA. 323 port of the Ashramas (conditions of life), with the order of Varnas (castes), tire propounder of the beautiful rules of conduct, the leaders of the givers of laws, tire conquerors of foreign kingdoms, and the protectors of those seeking refuge with you (I5-I6). You are all so very vivacious in your conversation and endued with such an unimpeachable character, what to .peak of the earth even the celestial region may feel'-itself honored (by your presence) (r7). Your conduct resembles that of the FZislris, your power is like that of the Maruts, your anger is like drat of Pwdras and your effulgence is like that of the fire (i8). As the earth is supported by the mountains so the decaying race of Yadus is upheld by you all, heroes of far-famed glory (Ig) You all follow my will, why then are you at present disregarding the rising calamity of mine, (gyp)? Like unto a rising a cloud, Nanda Gopa's son, the celebrated Krishna of Vraja is about to strike at tire root (of tire race) (2I). I trove lost my heart and four eyes and I Gave no able ministers. And therefore that boy was kept secretly in Nanda Gopa's house (2Z). Like a malady disregarded, tire swelling ocean anti the roaring clouds of tire rainy season that wicked-minded one is rising i7 power (a3). I have not been able to find out tire means of subduing or to understand the movements of brat boy of wonderful deeds born in Nanda Gopa's house (24). That boy is either the offspring of a god or born <;f any other powerful being. I however do not know any thing-but I surmise so by his superhuman deeds which even the cel.stials can not perform (25). While asleep in his infancy he drank up the life of I'utana (going there in the form of a) bird under the pretext of sucking her breast (26). Vanquished in no time in the lake of Yamuna, that Naga Kalya, ranking in tire region underneath, has disappeared (z7). But Nauda's son, by his Yoga power, has risen up again. Dropped down from the top of a palm tree nhenuha has breathed his last (281. Pralsrmva too, whom `.`en thw gods could not surpass in battle; has been slain like

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324 1tIARWA MSRA, an ordinary animal, by that powerful one with the strokes of his fist lag). Suppressing the festivity in honor of IndraP and putting a stop to excessive rain consequent upon his anger that boy held up the mount Govardhana for affording shelter to the trine (3c). The powerful Aristha, with his horns shattered, has been slain by him in Vraja. From the actions of that boy living in the village of mills-men it appears that he is rot a boy,but assuming the false guise of a child, is sporting there merely. While he stands before me for a battle,, forsooth, I know that lie is my Death-(the destroyer) of my former body (3I-33). There is a vast difference between the birth as a wretched milkman amongst men, weak for their death and his sporting in my cow-settlement with the power of a god (34). It appears to me as certain that a god, covering his own true form with a Gopa body, is sporting here like fire in the cremation ground (35). I have heard that in the days of yore in order to accomplish the work of the celestials, Vishnu, assuming the form of a dwarf, took away the earth from Bali (36). At another tune assuming the form of a lion that powerful Vishnu killed Hiranyakashipu the grand-father of the Danavas (37). Assuming a form, surpassing the range of thought, Bhava (Siva) the destroyer of Tripura killed all the Daityas on the Sweta mountain (3s;). Being shaken off his promise* by his preceptor Angira's son (Kasha) resorting to a frog's illusion- Bhrigu's son (Sukra) caused a drought '^ Sukra promised not to consign the mantras of reviving a dead man to any body but this promiS2 was falsified. f As a frog revives as soon as he is dead so Kacha rose up many times alive after his death. The allusion, contained in this chapter, is as follows :-Vrihaspati Angirasa) was the priest of the gods and Sulzra that of the Danavas. There was a rivalry between these two Brahmanas. Sukra knew the mantra of reviving a dead man with which he revived many Daityas. Vrihaspati did not know it. Thereat Kasha, the eldest son of Vrihaspati, was sent to Sukra to learn it, Kacha became his disciple and began to please him acrd his daughter Devaaan. By and ay h' HARIVAMSt-IA. (in the land of the Danavas) (3g), Assuming the form of a bear that thousand-headed eternal deity Vishnu raised up the earth from the great ocean (q.o~. When the gods and Asuras, assemb'.ed for (churning) for ambrosi;3, Vishnu, in the shape of a tortoise in the ocean, held up the DRandara mountain (y). And when there arose ambrosia lie, assuming the form of a beautiful woman, created a highly terrible battle between the gods and demon] (42). Assuming a wretched dwarf form in the days of yore he rescued the three worlds including the land of the celestials, with his three foot-steps from Bali (431, It was he, who having divided himself into four portions and taking his birth as Rarna in Dasharatha's house, billed Ravana (q.). For accomplishing the work of gods Vishnu assumes various forms arid deeeiptfully does his own work (d5). T'orsooth Vishnu, of whom Narada spoke to me, or Sakra, the king of gods, has now come for bringing about my death (q.5). In this matter our fear proceeds from Vasudeva; this is even my firm conviction. By his sense we have been reduced to this strait (47). When I met Narada again in Khatwanga forest that Brahmans said to ME! "O Kansa, Vasudeva, in tire night, has baffled your great care regarding Deval{i's child (q.8--qg). The daughter, whom you dashed against a stone in that night, is Yashoda's daughter and know Krishna as Vasudeva's son (50) Vasudeva, your ememy in the guise of a friend, after exercised a great influence on Sukra's daughter who was greatly attached to him. One day while Kasha was ttnding Izine the Danavaso learning that he was the son of Vrihaspati, hacked him into pieces, which were eaten up wolves. Devajani grew mad after trim and pressed her father to revive him which Sulzra did. Next fling he was

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burnt to ashas and they were mixed up with liquor which Sulzra drank up. Devajane again wanted her father to revive Iiacha ; this was a queson of life and death to him. He therefore taught Kasha the mantra first who came out of his womb and then revived again Sulzra. Thus did Iiacha learn the art of revivinga dead man. [See 1\ Z KV and Vl, P_dipa rva. 325 Iahabharata, chapters 326 HA RIVAMStIA. due consultation, exc?ranged the children in night for bringing about your death (y). Having slain on the Vindhva mountain the two sky-ranging Danavas, Shumbha and Nisumbha, that daughter of Yashoda, sprinkled by the gods, is being worshipped by the dreadful robbers and various animals. She is fond of human and animal sacrifices and confers hoop (upon her worshippers) after their hearts (5253)1Jmbellished with two jars full of wine and blood and adorned with peacock-feathers she has made ltrr own abode, by her own power, in tire forest of the Vindhya range. It is filled with cries of proud cocks and crows, abounds in free birds and deer, echoes with tire roars of lions, tigers and boars, is thick with trees and covered entirely with woods. The temple is filled with golden vases, rlrowriPs, mirrors and is resonant with the sound of thousands of trumpets. The beautiful goddess, the mother of fear unto the enemies, daily lives there with great delight and even the celestials adore her. Narada has said that the boy who is known as the son of Nanaa Gopa, Krishna, will be the agent of many important deeds. The second son drat will be born of Vasudeva and pass by the name of Vasudeva, that kinsman of yours will easily put you to death. He is Vasudeva, the powerful son of Vasudeva. Morally he is my lzins-man, but at heart a dreadful enemy (5q.-6t). As a crow, with its beaks fond of flesh, distresses tire eyes of a man on whose head it sets its foot, so this Vasudeva, brought up by me in my house, along with his son, kinsmen and fruits, is trying to strike at the root of my family (62-631. A man, after killing an embryo or a cow or a woman, can somehow save himself, but there is no region for an ungrateful person (64). An ungrateful man, who for a selfish end, gives vent to sweet words which prove dangerous in the long run, wends the way of out-castes (65). He, who having his mind bent an i^iquitv, injures an innocent man, is canstraineii to worn the way leading to bell 166). On HARIVAMSHA, account of our rules of conduct and accomplishments, we are worthy of praise to persons like you seelzing friendship. And such sons are more worthy of praise (67). As by the dreadful fight of the elephants, trees are destroyed which, after the close of the combat, become their food, so when dissensions take place amongst kinsmen, either relatives or inferior arbitrators meet with destruction( 68-6y). Vasudeva, while you are about to sow dissensions in this family, I now understand forsooth that without knowing you I fed you who are like death (70). O foolish man, you are always angry by nature, fond of creating enemies, sinful and of false humility. It is you who have brought this Yadu race into a pitiable strait (y) O Vasudeva, your old age is of no use. Unknowingly did I reward you who, in his hundred years with all his hairs grey, do not become old (72) ? lie is aged in this world whose sense is ripe. But he is not aged whose hairs are grey (73), you are of a harsh temper; your intellect is not ripe and you are merely old in age like an autumnal cloud (7d.). O vain Vasudeva, you have thought. " On Kansa being slain my son will govern XIathura" (75), your hope is already frustrated, O you who lave uselessly grown old and your resolution is falsified. No, one who has tire desire of living, will live before me (;6). By this wicked mind you have thought of injuring me who grave confided in you; I will take steps against it in the presence of your two sons (77). I have never killed an old tr1an, a Brahmans, a woman, or any ode specially amongst my kinsmen, and I shall never do it (7S), you are born here and (rave been brought up

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by my father. Besides you are my sister's husband and the first preceptor of the Yadus (79), barn in the great family of the well-known Lords Paramount of the world you are being worshipped as a preceptor by the noble and religious Yddavas (Fo). Old man, what shall `~e do? For such a conduct of a leading Yfidava like yourself, all the members of the Yadu race have become the butt

328 FiAmvnnqSHn. ttaawAMStin. of peoples' talk (SE). O Vasudeva, if I am dead or defeated, for your improper conduct, it will put the Yadavas to shame. before the pious (8z). By concerting this measure for m, destruction you lave made yourself an object of distrust anc.l the Yadavas of redicule (83). What more, you have created such an enmity between me and Krishna that there will he no peace in the Yadu family unless one of us dies (84). Whatever it may be, O giver of gifts, go to Vr~,ju, at in~,s command and bring these two boys, Nanda and other Gopas who pay tributes to me (85). Tell Nanda to come quickly, to Mathura with his annual tribute r--long with other mill men (86). Kansa, surrounded by his servants and Priest-,, wants to see Krishna and Sanglcarshana, the two sons of `Iasudeva ($7). He has heard that, that both of them are of hard limbs, powerful, careful, clever in fighting and we!: up in holding a match in the arena (8g). Wellarmed the two wrestlers of mine are rejoicing to combat with them. Thev ire also experts in fighting and will match them (8g). Beside: these two boys, ranging in the woods of Vraja, the twc immortal-like best of warriors are my sister's sons and therefore I should see them (go). Tell the inhabitants of Vraj that the king, of his own accord, is celebrating a bow festivity (gi). Therefore let them come with necessary mill, curd, butter, &c., to cater the invited persons after their hearts and live at ease in the forest attached to the city (62-g3). O Akrura, I am filled with curiosity to see Krishna and Sangkarsheaa. Do(, you go soon, bring them here and satisfy my command (94). If they come here I shall attain 2o supreme delight. Beholding those two highly powerEU' boys I shall engage in a work conducive to my well-beio-g (g5). If they do not come here at my behest I shall subduF them in time (g6). O Akrura, it is better to use conciliatory vticrds first towards the boys. Do you soon bring them here tt ith sweet words (g7). O you of firm vows, if you are now alienated from me by Vasudeva, do you accomplish this grE't work conducive to my pleasure (g8). Do that by which they may come here." Thus villified, Vasudeva, resembling a Vasu, resorting to gravity and patience, stood there motionless like an ocean (g9). Assailed by foolish Kansa, with these shaft-like, words, he, resorting to forgiveness, did not give any reply (too). Those, who saw him thus insulted at that time, all exclaimed; bending low their heads, " Oh fie i Oh fie! " (rot). WitEhis celestial vision the liberal Akrura could know everything. And so lie was filled with great delight like a thirsty man on seeing water. And in order to see the lotuseyed Krishna he left Mathura in that very moment (roz-to3). CHAPTER LXXVIII. (ANDHaKA~s ADVICE TO KANSA). atSHa;vmnyAVA said :-Beholding Vasudeva thus inI suited and covering their ears with their hands the leading i Yadavas took him for one having his lease of life run out (1)Resorting to patience, although his mind was worked up With anxiety Andhaka, the foremost qof speakers, addressed, mildly in the midst of that assembly, powerful words to Kansa (2). "0 my son, it is unworthy of you to give vent to Such words. To use such words to relatives is considered unbecoming and culpable by the pious (3). O hero, if you consider yourself as one not born in the family of the Yadnvas listen to what I say. The Yadavas do not by force wish to regard you as one of them (4). Father a pe,-=ion

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NARtVA1i1j1iA, dike you becoming their master they have become censurable to all. What more, it appears, that the king Asamanja, of the ikshaku race, has returned in your person (5). O my son, you may wear matted locks, may have your head shaved, may take any appellation, Bhoja, Yadava or Kansa, your head will remain in its natural shape (b). Cursed is that Ugrasena who has begotten a soil like you, a wretch anti curse of our family (7). 0 my son, tile wise never make themselves a parade of their own accomplishments. T're ,l;,~lities,recognizeci oy the Vedas, attain, to fructification when spoken of by others (8). A stupid b-- the destroyer of his race like you, becoming our king tire family of Yadus has become degraded among the royal families of the world (g). The vilifications, that you have given vent to, considering them as proper, have not been able to accomplish your object rather you have laid bare your character before tire public (by it) (to). Will you consider the insulting of a highly worshipful innocent preceptor, like tire destruction of a Bralrmana, as conducive to well-being (r z) ? O my song tile aged ought to be adored and worshipped like fire* for their anger can consume even the regions acquired by Yoga ;tz). Self-controlle;i and learned men, of advanced "iltellect should enquire into tile conduct of tile people as they watch the movements of fish in water (tg). Like an oblation not consecrated by mantras you always pain the fire-like aged people with heart-rending words (r,2). You ace remonstrating with Vasude,,a for his son. We speak i!1 of your hese useless and abominable words (t5). If a son becomes " Fire was an object of worship with the ancient Aryans. It was compulsory for three higher castes to preserve consecrated fire in their house. 1t was kept perpetually and handed down from one generation to another. From the Vedic writings it appears that the ancient Aryans used to worship fire as a sacred element. This lfire-worship still prevails amongst the followers of ?oroaster. This fact goes to prove that the I'arsis an,l the Hindus ar:v ~f `''' same stock. FIr1R3VAft-7SHA, wicked tile father is not so, rather he falls into many diFfi= cpItIeS on account of his son (f6). You might thinly that Vasudeva did not do his duty by hiding his own baby son. But aslt your own father about it (y). Chiding Vasudeva and speaking ill of the Yadu race you have 331 acqIre( porson consequent upon the enmity of tile Yadavas (t8), li Vasudeva has acted unfairly by doing this for his son why did not Ugrasena kill you in your infancy (rg) ? person,, conversant with moral laws, have given the name of Putva" to a son because he saves the departed ancestors from fallin'into the hell of Put (zo). From the very beginning of their birth you have beer eherishi*ng enmity towards tire youthful Sankarslrana and Krishna although born in tile race of tile Yddavas and they too consider you as their enemy (2Ij. On account of your chiding Vasudeva and exciting the anger of Vasudeva the hearts of all the Yadavas are trembling (2z1. On account of your thus remonstrating with Vasudeacr lsrishna has become your enemy and therefore these evil omens are declaring your future fear (2d). I?vi! dreams in the end of nialrt and dreadful portends like tile vision of of sArpents are all declaring drat this city will soon be a. widow- (z4). Behold in the sky the dreadful planet Rolm, by his own effulgence, is possesing the star Swatz~ and as waiting in your tenth star Chatya. The dreadful planet Mangalall is united. with them in its oblique course (25), By * Putra is derived from Put the name of A' hell and the root Ira to save from the hell Put. 't i. e. The master of the city will soon die.

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I The star Arcturus or fifteenth lunar asterism consisting of but one stn.. blythologically it is one of the wives of the sun. 9 A star in the virgin's spike. Seuati is the star under wnose infiueno;. Kansa was born. CTzitra was then in the tenth place. Rahn was inimical there. From this, it is evident that all hi,: .~it~mot: , ;'i r;r-,, `n.`ol, ,nr1 lw, meet with death

HARIVnMStiA, ~,ts dreadful effulgence Budha* has covered the western sky in she evening. And going beyond its course Sukra is ranging o the sky (26). Separated by tire tail of Ketut Bhcarani$ and other twelve planets are following the moon (27). wocircled by a disc the dawn with its effulgence is obstructing the sun and the birds and animals are going in conrary directions with cries (28) Crying continually and emitting ember-like breaths the dreadful jackals are coming out of tire cremation-grounds and going towards the city `joth in the morning and evening (29). Fire-brands are railing on earth with a terrible sound and the earth and mountain summits are shaking all on a sudden (30). The Sun being possessed by Rahu the day is appearing like a night and all the quarters are filled with portendous smoke and thunder-bolts (3i). The thick clouds, accompanied by ~ightnings, are 'pouring down blood-the gods are being shaken off their stations and the birds are leaving their resting trees (32). What more, all the evil omens, described by the astrologers as indicating the future death of a king, have set in (33). You are always harmful towards your relatives, backward in observing your royal duties and wrathful for nothing. Therefore your death is imminent (3). When you (rave out of your foolishness insulted tire aged and god-like Vasudeva resembling a Vasu, there is no peace for You (35). You are an enemy of our race. From to-day we drive away the love that we had for you. After this we shall :rat adore you even fttr a moment (36). That giver, of gifts among us, is blessed who will behold tire lotus-eyed Krishna of unwearied actions (now) ranging in the forest (37)~ 'cor you this Yadu race is uprooted. Krishna will again The planet Mercury. This portends that his adminstration will come o an end. f The dragon's tail or descending node, in astronomy ~ ^.~.. -' ..=-.e,ts. The rising of a comet is an evil omen. - name of the sacred lunar :,etrrism containing f i~ < . . -.r HARIVAMSttA. a:nite his own kinsmen (38). Your sense has been entirely ;iestroyed by Destiny. Speak whatever you like. Vasudeva will forgive you for all (3y). O Kansa, I think it proper t;ow that aided by Vasudeva; you should go to lirislrna and :t..~.;ratiate yourself to his good graces" (40;. CHAPTER LX XIX~ (THE DESTRUCTION OF KESHI). r AISIIAMPnYANA said :-Hearing the words of Andlra= IFa; Kansas eyes were reddened with anger. Without giving vent to a single word he entered into his own house (i-)e Having their resolution thus frustrated, Yadavas, wellversed in Srutis, repaired to their respective habitations talking over tire illconduct of Kansa (z). Akrura too, as commanded, and desirous of seeing Krishna, set out for Mathura in an excellent car fleet like the mind (3). Many good signs appeared on Krishna's limbs bespeaking of his union with a father-like relative (q). Before Alcrura's departure, Ugrasena's son king ICansa sent an emissary to Keshi for destroying K* rislrna (q.). Hearing the words of the messenger, the irrepressible Keshi, always

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oppressing the people, at once went to Vrindavana and "?rgan to torture the Gopas (6), Feeding upon human flesh ttr anger that dreadful and wicked demon, in the scrape of a ''"lcrrse, began to assail all greatly (7). Killing the cows and '=ow-herds, that irrepressible Danava began to feed on beef `>4 iris own accord (8). Wherever in the forest the vicious. d -~ 'rand,)--a Ytrwia, !merl it uya~ fili~a %vitlr :Ite (lead bodie~

HAR IVA NISH A. of men and appeared like a cremation ground (gj, He used to scratch the earth with his hoofs, weaken the trees with his velocity, leap up into the sky and trifle at the wind v,-ith his neighing (to). Thus shaking his manes and rangang in the forest, that highly proud, foolish and wicked demon, assuming the form of a horse, began to act there as desired by Kansa (II). Destroying the Gopas, that horse(lemon, of wicked deeds, made the forest empty (I2). That v,ickecl one so much vitiated the forest that the Gopas, who derive their sustenance through woods and the lone left it (I3). With his mind worked up with pride he continually fed on human flesh so much so that the animals could not wend the forest roads (T4)Once during the day, following in anger the noise of men, that Daity, as if urged an by Destiny, arrived at the settlement of the milk-men (r5). As soon as they saw him the Gopa-women, with their children, and the Gopas, setting up a cry, fled awav to their master Krishna, the lord of the universe (z6). Hearing the cries of the Gopas and of their women Krishna promised them safety and went out to meet Keshi (t7). Keshi, too, of powerful course, expanding his eyes anti teeth and raising up his neck, ran towards Krishna with a great sound (i8). Seeing the horse-demon Keshi fall on him Govinda confronted him as a cloud approaches the moon (t9). Beholding Krishna at that time approach Keshi, the Gopas, endued with human sense, said to him for his well-being t2ol :c: "O child,0 Krishna, do thou not all on a sudden approach this wretch of a horse, for thou art a boy and that one of evil ways is beyond the power of all (2I). This highly powerful 'DAnava, peerle-as. in battle, is born with Kansa, and is his life though ranging outward. He is a dread of the horses and soldiers, cannot 6e killed by any animal and the foremost of the sinful" (22-23). Hearing these word, "-iver~ new to by fI.e t;fa;ua.s, ~Tar?lv.HARIVAN15t1A. sudana, the slayer of his enemies cherished a desire of fighting with Keshi (2d.). Thereupon turning reversely to the southern direction in anger that horse-demon began to break down the trees with his two feet (251. Then from his long mouth, the thick manes on his neck and those falling on his forehead like streans of water began to tticlcle clown drops of perspiration begotten by anger (26). As the moon pours down decrs in the sky during the winter so from his mouth came oil', foams produced by the strokes of reins (27). With neighin;,s coming out of his mouth and foams sent out by him li1zC dews, he, as if, O Bharata, sprinkled 142adhava (28). Covered with yellowish dust resembling powdered lt'ladhuka (panic seed) raised up by tail horns Krishna's locks became tawny (2gv. Trotting and leaping and riving the earth, Keshi, biting his teeth, ran towards Krishna (3o). While engaged in fighting with Krishna, the powerful Danava Keshi, the foremost of horses, struck him oil the breast with his forefeet, and wounded trim, of unmitigated prowess, repeatedly with his hoofs (3I-`2). Thereupon in anger, with his sharpened teeth, forming the weapons of his clread_ tut mouth he bit tire upper part of Vasudeva's arm (33)!yt that tune fighting with Krishna, Keshi, with long manes, drone like the sun in sky united with clouds With his strength doubled by anger that powerful horse, ~tilh great motion, attempted to strike Krishna on the breast (35). Thereat, lengthening his arms, Kri!,hna of great

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1?rowels, in anger caught hold of thp mouth of that demon (36). Keslri could not therefore eat up or break down his arms. On the other hand, his teeth being uprooted and broken down he began to vomit foamy blood (37). His lips were ;battered, his jaws were smashed, and his eyes were dis_ "yured. They came out all being disjointed (A. Ells jaws Were broken and his eyes were filled with blood. Raising his ears in anger and having his mind agitated he set :~;ti, c,.,any' an exertion '.fig), jumping ulv main and again

with his legs, he discharged urine and excreta, his hairs w;soaked with perspiration and feet grew motionless W., Thereupon Krishna's arm, thrown round Keshi's head, shoc:v like a cloud stricken with the rays of the half-moon after tire termination of the rainy season (q r). With his line; wearied out Keshi too, while engaged in a conflict wio: Krishna, appeared like the declining and exhausted moc on the mount Meru in the dawn (42). His teeth, uproots,; by Krishna's hands, from iris mouth fell down like will,;., autumnal clouds shorn of water (,I3). Thereupon when Keshi was greatly worn out with fatig: .... Krishna, stretching his hands a good deal, sundered trim swain (qq.). Thus smashed down by Krishna, the face the Danava Fieshi became disfigured and he began to ct.~ most plaintively (4S). All his limbs were shaken are shattered and blood came out of his mouth. He appearec.; there, accordingly, disfigured like a mountain, with a half cni it being chopped off (q6). Thus smothered by Krishna _. hands acrd with iris mouth expanded that highly dreadfr;: Asura fell down like an elephant cut into two halves (rlj The dreadful figure of Kehsi, mutilated by Krishna's hank appeared like a beast slain by Rudra, with trident in lr',~ hand (78). His body being sundered into two equal halve > each portion bearing two legs, half of his back and tail, or3~ eye and one nostril, remained on earth (q.9). Krishna arms too, wounded by Keshi's teeth, shone like a growir~ palm tree in the forest a::ratched by an elephant's tusks (5c,j having, in this wise, slain Keshi in the battle-field ail= divided his body into two parts the lotus-eyed Krishna stoocthere smiling (5t). Beholding Keshi slain, tire Czopas a[r:-. their women, with all their troubles and weariness gon--. .~v:re greatly delighted (52). And welcoming the beautifU''_)arnodara according to their respective position and a'` they honored him again and again with sweet words (53). t'HF (iOPAS said :-" 0 child, 0 Krishna, having sla`r i-IARIVAMSEit6. 337 the Daitya, assuming the form of a horse and ranging on earth-tire thorn of people, thou bast performed an arduous work (5q.). On this vicious horse being slain by thee Vrindavana is agcy full of suspiciousness and men, animals and birds are at ease (5~). This vicious-minded one has destroyed many of our milk-men, cows fond of calves and villages (56). Perhaps divesting tire worlds of men this Sinful (demon) is about to bring about a universal dissolution for ranging himself at ease (57). O Krishna, what to specie of mortal men, even amongst the celestials, one, desirous of living, cannot stand before him (58)." ~rhereupon the Brahmans Narada, disappearing from view in the sky, said "O Vishnu, O god, O Krishna, I am pleased (5g). The arduous work, that you have performed by destroying Krishna, is in thy power and in that of the three-eyed Deity (Siva) amongst the celestials (60). O my child, my mind is devoted to thee, and therefore desirous of witnessing this combat between a man and a horse I have come here from tire celestial region (6t). O Govinda, beholding thy deed.~s as the destruction of Putana &c., and this shy present feat I have been highly pleased (68). When this wicked-minded horse-demon FCesli used to increase his body, even Mahendra, tire slayer of Bali, was stricken with fear (63). VVitlr shy outstretched hands thou bast sundered trim. This death was ordained for him by Brahma, tire root of the universe (64). Listen now to my declaration, O Vishnu. Since thou bast slain Kesl4i, thou shalt pass

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by tire name of Keshava in tire world (65). May good betide thee, 0 Keshava, I shall soon depart. Thou last many works still to accomplish acrd thou art capable of doing them. Do thou perform them therefore, without any delay (66). O god, thyself being engaged in another work, other deities, dependant on shy power, are sporting like men imitating thy `eats (67). The time for the mighty deep of the Bharata war, the battle of the kings, who are about to repair to the

338 tiARIVAMStiA. celestial region, is near at hand (68). Because the kinds will repair to the region of Sakra, houses are being built for them there, the etherial roads are being cleared off and the ears are being embellished with pennons (6g). O Keshava, when Ugrasena's son will be killed and thou wilt be in thy position this terrible and all-destroying war of kinds will commence (7o). O Madhava, unparalled are thy deeds ; therefore at the time of the war the Pasdavas will seek refuge with thee and thou too shalt espouse their cause (y). When thou shalt be on the royal ti:rone, undoubtedly the kings will renounce their roost excellent and auspicious prosperity (7z). O Krishna, O lord of the universe, thus I have communicated unto t`;ee the intelligence of the gods living in the celestial region and of the universe. Although this history is recorded in Srutis it wilt become famous in the world (78). O lord, I have witnessed thy deeds and have seen thee. I now depart and shall return when Kansa will be slain" (7,I). Saying this Narada wended the etherial way. And hearing the words of Idzarada, proficient in celestial music, the Gopas too, along with Krishna, repaired to Vraja (75-76). CHAPTEti LX XX~ (AKRURA GOES TO VRAJA.I VAISHAMPAYANA said:-Thereupon when, the sun, with weakened rays, set, when in the evening crimson sky, the disc of the moon became tawny coloured, when the bi~' entered into their nests, when the fire was enkind?e~l -by 'vEiARIVAMSIfA. sacrificers, when the quarters were enshrouded a little with darkness, when in that delightful right of the spring, Sukas, Valalcas and other birds fell asleep in the village of the milkmen, when the night-rangers, fond of meat, became delighted, when the delightful night of Indra Gopas, when the study of the Vedas is stopped, set in, when the hour for boiling milk-a necessary adjunct of an Agnihotra ceremony for the householders, appeared, when the hermits began to offer oblations to fare, when tire cows came back, and having their calves bound (to stakes) at the time of yielding milk began to bellow, when the milkmen, with long ropes for binding cows, and setting up a noise, began to call their tine, by names and collect them, when fire was set to dried cow-dung by Gopas returned from the forest and having their should iers bent down by the weight of woods, when after tire termination of the day and with the beginning of night the moon rose and shone, when with the disappearance of tire rays of tire sun the day passed away and with the shining rays of the moon the night set in, when the sky grew effulgent like burning fire, Alcrura, as if along with birds about to enter into their nests, arrived at Vraja in his car, with a view of communicating happy news of union with friends. Having entered there that giver of gifts frequently enquired after Keshava, Iiohini's son and Nanda Gopa (I-rq.). Thereupon corning down from the chariot that highly powerful and liberal prince, resembling a Vasu, entered Nanda's house (t5). As soon as ly entered the gate with his face full of joy and eyes full of tears he saw Krishna stationed at the milking-place in the midst of calves like a bull. Greatly delighted at seeing Krishna, the pious Alcrura with heavy accents, said " come to me, O Keshava." And

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beholding Vasudeva, at the junction of boyhood and youth "'ho lay on a fig-leaf at the time of the universal dissolution, end mho assumed the form of a dwarf at the time of im~''i^'~` en Bali, served by the prosherify of the three worlds,

HARIVAD1SiiA. he praised him again and again and said within himself 'f This is the lotus-eyed Krishna of the size of a huge mountain, resembling an ocean overflowed with water and endued with the prowess of a lion and tiger. Irrepressible in battle he has the mystic marls of Srivatsa on his breast and his well-adorned arms are like a ground where the enemies are being killed (t6-2o). He is the incarnation of Vishnu under the guise of a milk-man who is the first worshipful of the universe and whose form is Upanishad. Isis hairs have stood erect (on seeing a votary) (2t). His head, resembling an umbrella, is worthy of a crown, his ears of two most excellent Kundalas and his spacious breast of a neck-chain. And his two plump and long arms have increased his beauty (22-23). Clad in a yellow raiment,, his body, looked after by a thousand of women can even cut Madana (Cupid) to the quick. He is the eternal Vishnu (24). The lord, whose two feet are the rLfuge of the earth, and which hovered the three worlds, has himself descended on earth (2 y,). His beautiful right hand is fit for holding the discus and his left hand is, as if, willing to hold a club (26). With his first footer he has descended on earth. And that foremost of the celestials is shining on earth (zy). The Bralamanas, conversant with the knowledge of future, have said that the Lord Gopala wilt multiply the almost extinct Yadu race (28). As the torrents fill up the great ocean, so hundreds and thousands of Yadavas by his power will fill up their resp,Pctive families (zg). When the commander of the enemies will be slain the entire, eternal and prosperous universe will abide by his commands, as in the golden age (30.). While on earth he will subjugate tile entire world ; and though not a icing he will rule over aft the crowned heads (3t). As in the days of yore, vanquishing Mali with his three foot-steps he installed Purandara as ti* In his true Brahma form devoid of alb quselitica. Thc: four feet. hIARtVADdSF1A. 34a king of gods in the celestial region, so subjugating the three worlds with his two feet he will forsoolh now instal Ugrasena as the Lord Paramount (32-33). While Keshava, the Creator of ocean-like hostilities, who is well-versed in many lores regarding the kings, the Ancient Purusha, whom the Brahmanas have hymned in the Vedas, has become desirous of living like a man, forsooth he will be an object of imitation to all the worlds (34-35)~ To-day with mantras I shall duly adore in my mind the divinity and the person of Vishnu (36). The Maharshis, endued with spiritual knowledge, know him as superhuman. That he has appeared amongst men and has become one of our kinsmen is undoubtedly superhuman (37). However holding a consultation with Krishna in the night, I shall, if he likes, take him and the Gopas to 1\-'Iathura" (38). Beholding Krishna and thus recapitulating within himself thoughts pregnant with reasoning and high significance be entered into the court of Nanda Gopa (39). CHAPTER LXXXI. (AKRURA DESCRIBES TO HAM THE MISERIES OF HIS PARENTS). I AISt3AMPAYANA said :--That giver of liberal gifts having entered Nanda's house with Keshava and collected all the elderly mills-men, said delightedly to Krishna and Rohini's son 'O my sons, early in the morning to-morrow, we will all repair to Mathura (t-2). L'nder.Kansa's command, 0 `~' Ccr a inhabitants of Vraja, with their family and annual

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342 FiAKIVnh15HA, tibutes, Z!, r are to oro there (3). Kaosa is celebrating there a prosperous bow-sacrifice. You will all witness it and be united with your kinsmen (,). O my sons, your father Vasudeva is overwhelmed with sorrow consequent upon the destruction of his 6sons. You will,be united with trim there (5). O Krishna, he has grown old and all his limbs have become lean on., account of decrepitude. And fie is being always oppressed by Kansa of sinful designs (6). Out of Kansas fear and your absence his mind is always burning in anxiety (7). O Govinda, you will also see the sorrowful and goddess-like Devaki. Her breast has not been handled by her sons and she is growing lean out of grief for her sons. She is anxious to see you. And stricken with the sorrow of separation slue is there like a cow without her calf (8-9). Like unto the moon possessed by Rahu her eyes have run into their sockets and clad in a soiled raiment she is poorly spending her days (to). O Krishna, that ascetic lady is being exhausted with your sorrow. She is anxious to see you. And the desire for your return is reigning supresasce in her mind (c1). O lord, being separated from thee frcr~:~ thy very infancy she could not listen to thy child-like talks nor could she see the beauty of thy moon-like countenance (t2). If by giving birth to thee Devaki is to repent thus whaG. necessity had she then of a son ? It would have been better for her not to have any offspring (t3). Women, having ,u children, are subject to one grief only-but there is no end o their miseries, if they, on,having offspring, have not their ends accomplished and fie on such sons (r). O Madhava, thou ar'u the saviour of even thy enemies, art gifted with prowess lil:a: unto that of Indra and art endued with matchless accomplis`:ments. She does not desire such a grief whose son thou arl (i5). Although aged thy parents are now serving anoth. man and Kansa, of a sinful mind, is now insulting them cil thy account (i6). If like unto earth who holds thee Dev~.'~ deserves thy respect it behoves thee to save that godclF HARIVAMSIiA. 343 gunk into the water of sorrow (i7). O Krishna, suhjPCting 1 old Vasudeva, ever fond of his son and used to luxuries, to sorrow consequent upon the separation of his sons what religious merit wilt thou acquire (i8)? O Nladhava, as thou didst vanquish the wicked Naga Kalya in the lake of Yamuna, 1 as thou didst uproot the mount Govardhana for the behoof of the cows, destroy the powerful Arishtha elated with pride, kill the wicked-minded Keshi ever intent upon killing others se do thou nom make such an exertion with great care for saving thy aced parents overwhelmed with grief that thou rnayst acquire piety (Its-2I). Those, who saw thy father insulted in the court of Kansa, are all, laden with sorrow, continually shedding tears (22). Brought under the control of Kansa thy mother is suffering diverse miseries as the destruction of her sons (23). A son, born of his parents, should satisfy all the debts due by him as laid down in the scriptures (2). O sinless Krishna, if dolt thou show this favour towards thy parants they will cast off their grief and tlrou shalt too satisfy thy duty" (25).

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VeISHAMPAYANA said :-The powerful Krishna knew everything so without taking any offence at the words of the liberal prince he said " so be it" (26). Hearing the words of .Alerura, all the Gopas, headed by hlanda, desired to follow tire orders of Kansa (27). Determined upon going to i1$athurA the elderly Gopa inhabitants of Vraja dressed themselves. And arranging their presents they all proceeded along (23). Desiring of offering tr0JUtes unto Kansa, the reads of the various Gopa clans arranged according to their herds and quality, buffaloes and bull, curd, milk and clarified butter. And with these their tributes they all set out (2g--3o)a Conversing with Krishna and Rohini's son Alcrura spent tire night without sleep (3z). Thereupon in tire dawn '"'or'arrt with the notes of the Girds and after the terminaLion of the night all the rays of the moon were withdrawn. `ail the luminous bodies disappeared from tire welkin covered

Hdt2IVAlVtSt;A, With the rays of the sup. The earth was soaked with drops of dews driven by tire morning breeze. The fading stars fell asleep on their beds of sky and were shorn of lustre. Thus slid the night disappear and the sun rose. As if seeing the increasing body of the sun, the moon, of cool rays, withdrew his own form in shame. Thereupon the outskirts of Vraja were filled with cows, the churning vessels were setting up a sound, the young ones were bound down with ropes and tire high-ways of Vraja were filled with Gopas. At that time placing on carts their vessels filled with various materials and themselves also getting on diem the Gopas set out speedily (32-33). Thereupon Krishna, Rohini's son; and Alerura, the giver of liberal presents proceeded on chariots like three Patriarchs (39)~ When they reached the bank of Yamuna Akrura said to Krishna :-"Stop the carriage here and look after the horses (40). Offer with care barley to the horses in the vessel that is on the car and wait for me for a moment (4t). Ananta, the king of serpents and the protector of all the worlds, is the lord of the universe. Therefore going to the river Yamuna, I shall, with celestial mantras, worship him (42). When I shall bow unto that mystic lord Atlanta, clad in blue a apparel, having an auspicious crowd and a thousand heads, nectarine poison will come out of the mouth of that god and I shall drink it like unto the celestials drinking ambrosia (43-44)~ For the peace of tire serpents Sheslra will convene x meeting ana let me behold (that king of serpents endued with prosperity and the very abode of auspiciousness (q 5). As long as I do not come back from the lake of tire king of serpents you both wait here for me" (46). Hearing this Krishna was pleased and said "Go but d not delay ; for without you, we shall not be able to wait here" (47) Thereupon sinking into the lake of Yamuna the liberal prince saw the region of Nagas in Rasatala like unto this world (48`, He saw there the thousand-headed Deity Ananta having a golden ball for his insignia. In his hand was a 1 plough-share and by his belly was a mace (49), He was of yellow hue and was seated on a yellow seat. He was clad in a dark-blue raiment and nn his ear was shining a Kundala resembling the bud of a lotus. And his lotus-like eye-lids I were closed (5(r)). That serpent was embellished with two Swastikas and he was seated at ease on a beautiful white seat made by his own body (5t). His breast was adorned with a garland of golden lotuses and his head was decked with a golden tiara bent a little towards left (52). The body, resembling a white cloud of that large-armed king of serpents the slayer of his enemies, was besmeared with crimsoncoloured sandal and adorned with lotus garlands. The four quarters were filled with the lustre (of his person) (g3). Vasuki and other leading serpents were worshipping their only king, the powerful Sesha, master of one all spreading ocean (54). The two Nagas, Kamvxla and Aslawatara, by name, were fanning with ehowries that king of Nagas, seated on a throne of righteousness (55). The Pannxga king Vasuki, encircled by his serpent ministers, headed by Karkotaka, was shining near him (56). With

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celestial and golden jars covered with lotuses other leading Nagas were sprinkling that king already bathed in one sheet of water (57). He saw there the dark. blue hued Vishnut clad in a yellow raiment and hearing the mystic mark of Srivatsa, seated at ease on the lap of that Icing of serpents (58). Another powerful celestial form, " A kind of mystical figure the inscription of which on any person or thing is generally considered to be lucky. The Sesha Naga was the couch of Vishnu on whose thousand hoods he lay asleep. f The Vaishnava writers have variously interpreted this incident. According to them the anecdote is that when Vasudeva was carrying Krishna he slipped off his hand and fell into the water. He however at once picked up the boy. But this time Krishna did not come but Vishnu in Krishna form. When Akrura went to bathe in the Yamuna Krishna came out and `"nt to Mathura while Vishnu lived in Gokula. 44 HA12iVAMSt; resembling Sankarshana, gifted with tile beauty of the moon, was seated there without any seat (5g). That giver of presents was about to address a few words to Krishna there but laic power of speech was suppressed by his (Krishna's) prowess (60). Beholding such eternal and divine prosperity in the serpents that giver of liberal presents was filled with surprise. And coming to the bank from the water he saw Rama and Krishna of wonderful forms seated on the car and looking towards each other (6i-6z). Seeing this Akrura, again out of curiosity, plunged into the lake arid saw that the king of gods, Ananta, having a white face and clad in a blue raiment, was being worshipped as before; and that tile powerful Krishna too was seated on the lap off that thousandheaded king of serpents and being worshipped as before (63--64). Then again coming out all on a sudden and reciting in his mind that mantra he went to the car by the same way by which lie had come (65). Thereupon Krishna delightedly said to Akrura who was before him :-"What did you see of the Naga region situate in this Bhagavat lake ? I thinly you have seen something wonderful for you waited for a long time in the lake and your mind too has been agitated (66-67)." Hearing the words of Krishna Akrura replied ;-"O Krishna, what wonder is there in the entire world, mobile and immobile, which can be accomplished without !tree (68) ? The wonder which I saw there, although rare on earth, I am seeing here and enjoying delight. O Krishna, I am united with the wonder incarnate in the world and therefore do not like to see a greater wonder than this: O lord, let us go t," the city c `w ,- 'ansa before the sun sets (6g-7 s).' CHAPTER LXXXII. (KRISHNA'S ARRIVAL). VAISHAMPAYANA said :--Thereupon yoking (the horses to the) car and ascending thereon the liberal giver Akrura set out with Krishna and Sangkarshana and reached the charming city of Mathurl protected by Kansa. And before evening when the sun was in its crimson colour he entered !fast beautiful city (i-2). Taking the heroic Krishna and Sangkarshana of beautiful colour first to laic own house the intelligent giver of liberal presents, effulgent like the sun, said to them :"O sire, for the present you are to relinquish the desire of going to Vasudeva's house (g-4). For you, your old father is being day and night chiden by Kansa. So you should not wait here long (5). You should do such a good and pleasant work on his behalf that your father may attain to happiness (6)." Hearing this Krishna said :---"If you like O pious (Akrura) we, while visiting Mathura and her highways, will enter unperceived into Kansas house (7)." VAISHAMPAYANA said:-Bowing unto Krishna in his mind Akrura too, with a delighted mind, went to Kansa (8). Thus instructed those two heroes wetst on visiting all the laigh.ways like two elephants let free from their posts and desirous of fighting (g). Seeing a washer-man on the way they asked of him beautiful clothes (to). The washer-man replied to them, saying "Who are you? Out of ignorance you have been fearlessly wanting the robes of the king. It seems

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you are rangers of the -forest (t t). I dye, as he desires, all the clothes of the king Kansa which he gets from Various rountries (t2). Methinks, horn in a forest you have

348 HARIVA~-151iA. i HARIVAIN-ISHA. ?49 grown up with the deer. Otherwise why do long for and pray for the various dyed clothes (13). You are stupid and of inferior intellect, or else why do you desire for king's clothes. Perhaps giving up all hopes of your life you have come here (14)," Destiny was against that stupid washer-man of feeble understanding and therefore he discharged such poisonous words. Krishna grew offended with him and struck him o the head with his fist strong as the thunder-bolt. With his head sundered he fell down lifeless on earth (15-16). Thereupon the wives of that washer-man, bewailing for their dead husband indignantly and with disheavelled hairs, soon approached Kansa's house (1 7). Like two elephants attracted by smell those two sweet speeched brothers went to a shop for garlands (iS). There lived a wealthy, sweet-speeched and good-looking garland dealer by name Gunaka. Fe had a large stock of garlands (lg). Desirous of having garlands Krishna, with sweet words and without any hesitation, said to the shop-keeper "Give me some garlands (20)." Hearing this the garland-dealer was pleased and conferred upon those two beautiful brothers a number of garlands and said "These are all yours (21)." Being pleased Krishna conferred upon Gunaka a boon saying "O gentle one, the goddess of prosperity, who is my depen dant, shall always live by you with profuse riches (22)." With leis nead bending low and touching the feet of Krishna that garland-dealer p4uently accepted the boon (23). Then thinking "They are Yakshas," the garland-dealer, stricken with great fear, did not give any reply (24), Thereupon again going to the high-way the two sons of Vasudeva espied Kuvja with pastes in her hands (25). See ing her Krishna said :-" O lotus-eyed Kuvja, tell me quickly for whom you are carrying these unguents" (26). Hearing this Kuvja, going obliquely like a lightning, with delightful eyes ,and smiles said, to the lotus-eyed Krishna in words grave as the clouds (27). " May you fare-well. I was going to the king's bath-room. I am waiting here because you are a darling of my heart ; come and accept this unguent. O you of lotus-eyes, of you of a beautiful face, seeing you I am filled with surpise (28-zg). O gentle one, whence have s'ou come that you do not know me. I am a favourite of the king and engaged in the work of smearing his body" (30). Krishna then replied to Kuvja who stood there smiling :" Give us unguents befitting our body (31). O you of a beautiful face, we are wrestlers who travel over the countries. We have come here at present to see this happy and prosperous kingdom and to witness this bow-sacrifice (32).

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She said to Krishna " No sooner I have seen you than you have become my favourite. Without any hesitation accept this unguent becoming a king (33)." Thereupon besmearing their beautiful persons with unguents those two brothers shone like two bulls covered all over their body with the mud of Yamuna (3:f). Thereupon Krishna, conversant with the art of arranging for sports, softly touched the haunch of Kuvja with his fingers (35). Knowing her haunch (thus) broken, the beautiful and sweet smiling Kuvjd, like unto a straight creeper, said with love to Krishna displaying her gestures and laughing aloud " Where wilt thou go ? Wait here, requested by me. Take me (36-37)." The eternal Krishna and Rama had a knowledge of Kuvja's accomplishments and therefore looking at each other they began to laugh striking their palms (38). thereupon smiling a little Krishna sent away Kuvja who was stricken with desire. Thus liberated from Kuvja's (grasp) they set out for the court (3g). Thereupon those two brothers, dressed like mills-men and Drought up in Vraja, entered the palace without betraying the designs they had at heart by the gestures of their Faces (40). Like two proud lions, born in the Himalaya forests, those two boys, unnoticed, reached the house of

bows (4a). 'Desirous of seeing that bow embellished with celebrity those two heroes said to the keeper of the house of weapons (42). " 0 keeper of Kansa's bows, hear our words, O gentle one, where is that bow for which this sacrifice is being celebrated (43) ? If you like, show us that celebrated bow." He then showed them the bow resembling a pillar, to which even the gods headed by Vasava cannot set a string and which cannot be broken down. The powerful Krishna took it up with his hand (44-45). Taking up with his hand with a delighted mind that bow worshipped of the Daityas the powerful lotus-eyed Krishna stretched and bent it continually. Bent with force by Krishna that celebrated bow, resembling a serpent, broke in twain. Havinn thus broken that best of bows, the quick-coursing youth Vasudeva issued out of that room along with Sangkarshana (46-48)0 At that time all the quarters were filled with the sound of the snapping of the bow resembling that of the wind and the entire inner appartment shook at it (4g). Thereupon terrified the guard, coming out of the room of weapons, speedily approached the king and breathing like a crow said-"Hear, I shall relate what wonderful incident, like unto the dissolution of the world, has taken place in the house of bows. Two heroic men, capable of assuming forms at will and resembling the sons of gods, clad in blue and and yellow raiments and besmeared with such unguents, ad once entered into the inner appartment unnoticed by men: The effulgence of their bbdy is like new fire and their locks are adorned with spreading tufts of hair (50-53). They were adorned with beautiful raiments and garlands. Those two gentle heroes, as if at once came, down from the sky and stationed themselves in the bow-room. I have seen this myself distinctly (5.f). Of them the lotuseyed and, dark= hued hero, who wore yellow apparel and garlands, took up that best of bows which even the gods cannot (55). O king; although a boy. he easily and speedily with force string<A` Find bent that. huge iron bow (56). When that large armed heroe drew that bow without arrows with a great sound it broke into two pieces in its middle (57). With the sound of the snapping of that bow the sun was shorn of its effulgence, the earth was agitated and the sky was as if displaced (58). O you, a terror of your enemies, beholding this great super-human deed I am filled with surprise and in fear come have to communicate to you this news. Of those two heroes of unmitigated prowess, one is like the mount Kailasa and the other is like a mountain of collyrium in hue. I do not know who they are. As an elephant breaks down a pillar so that heroe, of great prowess, shattered that precious bow in twain and went away speedily like air with his companion. I do not know who he is, O king" (59 6t .

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Kansa knew everything from before, so hearing of the breaking of the bow lie did not say any thing. Dismissing the guard he entered into his most excellent room (62). CHAPTER LX XXIII. (.ARRANGEMENTS FOR THE MATCH). 1 AISIIAMPAYANA said :--Meditating on the incident of the breaking of the bow Kansa, of Bhoja race, was greatly stricken with grief and absent-mindedness (r). He began to think :-"How could a boy fearlessly break down an iron bow guarded by men and go out (2). None can withstand des. tiny by manliness for now, as predicted by Narada, that has some to pass for which out of fear I perpetrated a dreadful and highly censurable deed and destroyed the six heroic sons of Devaki" (3--4)0

HARIVA;I1SHA. Thus thinka~ and issuing out of his own apartment the king went to the arena for examining the platforms (5). This fall was constructed by clever artizans, abounded in well. fixed platforms and was adorned with turrets consisting of beautiful rooms. It had a spacious courtyard and a number of pillars of the same sire. It was bedecked on all sides with strong tusks of elephants and with spacious, high and royal seats. It had many passages, could carry the burden of many men and was filled with altars. Beholding this spacious well-built, and strong arena that intelligent best of kings issued the mandate "(to morrow) the bowsacrifice will take place. Let the platforms, turrets and passages be embelished with garlands, flags and covers and be sweet-scented (6-I t). Let the enclosures be adorn. ed with bells, covers and becoming edibles and place there profuse cow-dung (I2). Let excellent golden jars full of water be placed in due order (t3). Let jars full of edibles and scents be placed and invite all those who are clever judges of warfare and the citizens (t). Issue my mandate to the wrestlers and visitors and let beautifully decked and enclosed platforms be set apart (15)." Issuing this command regarding the arrangement of the party Kansa left the arena for his own appartment (t6). Having entered his own room Kansa sent for Chanura and Mushthika the two wrestlers of unequalled strength (i7)~ following Kansas order those two highly powerful energetic and large armed wrestlers entered his roam with a delighted heart (18). Beholding those two world-renowned wrestlers before him king Kansa addressed to them the following words pregnant with propriety (ag). "You are both my heroic wrestlers well-known (in the world). You are worthy particularly of good treatment and therefore I always regard you (20). If you remember the honors I have showered upon you then engage in a great work with your energy on my behalf (21). Forsooth, fighting in tile arena with those tvo HARIVAtvYSFfA. fosnst-ranging cow-herd boys Krishna and Bangkatshana who have grown in Vraja for me you will be able to throw them on earth and kill them (22-23). You will be perfectly careful in killing them ; do not disregard them as boys of fickle nature (2). If those two boys are killed in battle in the arena I shall meet with well-being both in present and future (2Hearing these affectionate words of the king tile wrestlers Chanura and Ntushthika, mad after fight, delightedly replied (26) :-"If those two helpless boys, tile very sin of the $'xopas, come before us know them as already slain and existing in the shape of ghosts (z7). On our being worked up with anger if those two forest-rangers, enveloped in calamities, withstand us, we will destroy them in your very presence (z$)." Giving vent to'these poisonous words and commanded by king Kansa those two foremost of wrestlers Chanura and -Alushthika returned to their own habitations (z9). Thereupon Kansa said to his elephant-trainer Mahalrlatra :" Keep at the gate of the arena the ficklenatured and powerful elephant Kuvalayapida, the oppressor of other elephants, whose temples are soaked with temporal juice, eyes are always inebriate and who is always angry with men (3o-3t). When the mean forest-ranging sons, of Vasudeva, will come do you so drive that elephant at them that they

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might at once be deprived of their lives (3z). If by you through that elephant-chief those k;,vo irrepressible Gopas are killed in the arena my eyes will derive pleasure from seeing you (33), Beholding them slain, Vasudeva, with his toot cut off and helpless, will meet with destruction along with his wife (3), Beholding Krishna thrown down all the stupid Yadavas will give up hope and be slain (35). Having myself slain those two cow-herd boys through the wrestlers or the elephant I shall divest the city of Mathura of all the Yadavas and live here happily (3fi). 1 have $or45

354 HARIVAR4SttA. salcen my father because he belongs to the. Yadu race and 1 do now forsake the remaining Yadavas devoted to Krishna G37) Verily as said by Narada I am not begotten by Ugrasena a man of feeble energy who hankers after a 19 son (38). MAHAMA'rRA said :-." Hour did the eelestisf saint rdarada, describe tile wonderful story related by tires, O king, O thou9 the slayer of thy enemies (j9). O king, how couldst thorn take thy birth from any other person save thy fatljer Ugrasena ? How could thy mother perpetrate such an abominable deed which even Llre ordinary women cannot ? O great kin-, curious I am to listen to alP tl KAiVSA said :-Hear, if you are so anxious, j shall describe what the powerful sate Narada, the foremost of $rah_ manes said (2). Once on a tune came to me from dradra's palace his friend the immortal, learned and celestial sage alTarada. Hs was clad in an apparel white as the rays of the moon, wore matted locks, had an antelope skin thrown round iris neck, a rough sacred thread, a staff and a pitcher in his hands. He used to recite the four Vedas, was proficient in tire art of music and traversed the Brahma region like leis second-self (43-45) Beholding the arrival of the sass and adoring him duly with arglzya, water to wash his feet and a seat I took hire to my house and made him seated (46). Seated at ease that foremost of divine sages Narada, always intent on meditating uppn soul, enquired after my well-being. and said with a delighted mind (47), NaRADA said:-" O heroe, I have been worshipped by you with rites sanctioned by Holy Writs. Listen now to a word of mine and accept it (48), I had repaired to the golden mountain Meru, the abode of the gods. On the summit of that mountain Sunaeru a meeting of the gods r~`r5 held. I heard them hold counsels regarding the highly :Ireadtul ciestructiou of yourself alone with all your followers ere in detail FiARtVAMSHA. (49-5a)~ I heard there, that the eighth Son of Devaki, Vishnu, worshipped of all, would bring about Kansas dead. (5r). He is all in all of the gods, the suppoet of tile celestial region, the great mystery of the gods. He will be your Death (52). O king, one should not disregard his enemy, even he may be weal; or his own kinsman. Be careful to put Devaki's children to death (5 ,3), O you of great power, Ugrasena is not your father. The energetic and dreadful Drumila, the king of Soubha,* is your father (54)," Hearing his words I was filled with anger a little and accosted him again saying "0 Brahman, how could Danav;c Drumila become my father (55) ? How could he know my mother, O Vipra ? I wish to hear all this at length, O great ascetic (5b)." NARADA said :.-.- O king, listen, I shall truly relate how, your mother was united with Drurnila (57). Once on a time

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your mother, during her menses, went out of curiosity to see tile mountain Suyaman along with her female cornpaniorrs. She was ranging in the beautiful summits of the montain abounding in charming trees and tablelands, and in the caves and on tile banks of the rivers (58._._59), I;jearsna again and again the lust-exciting words, sweet as tile =ongs of tile Kinnaras, pleasant to the ears;and echoing on all sides, the notes of tire peacocks and other birds her mind was worked up whir desire the usual habit of women (6a-6I). In the rneantinre there blew tile wind carrying the fragrance of flowers of tile fore5<< that awakes iVjanmatha the god of love) (62). Driven by tire wind the Kadamva powers, closed by continual showers and adorned with black'_,ees, began to pour down fragrance profusely (63). With Ire downpour of flowers and filaments tire Neepa trees 'hone there pike lamps (6~). Covered with new grass and -1c"orned with Indragopa insects the earth appeared to have ari.qhehandra snsp~r~ded :a :r13~7_a;,.

3 56 aaaatavAMSHA. 1 HARIVAMSaiA. her menstual flow, like a youthful damsel (65). At that time, O Kansa, as if you urged on by destiny the beautiful tJanava Drumila, capable of coursing at-will, the king of Soubha, came there by the etherial way in a quick-coursing car, going everywhere at will, and effulgent like the new sun, to see mount Suyamana. Reaching that foremost of mountains, descending from his car, and keeping his chariot, that is capable of destroying other cars, in the garden on the mountain he began to walk on the summit along with his charioteer (66-6g). They saw there many forests and gardens tendued with characteristics of various seasons and resembling the celestial garden of Nandana, various jewels of golden, silvery and collyrium-like hues, summits covered with diverse mineral substances, various trees adorned with many sorts of fruits and flowers, filled with the fragrance of flowers and resorted to by various creatures and birds of diverse species, various places abounding in herbs and Rishis of accomplished piety, numberless Vidyadharas, Kimpurushas, Vanaras, Rakshasas, lions, tigers, boars, buffaloes, Sarabhas, Shalas, Srimaras, Mahasatwas, elephants and Yakshas as they walked over that best a( mountains (7075). Thereupon from distance Drumila, the king of Daityas, saw your mother, as if the daughter of a god, culling flowers from the trees and sporting with her companions (yd): Beholding from a distance that goddess of a beautiful l al> encircled by her companions the king of Soubha, filled with surprise, said to his charioteer (y7). "Who is this beautiful, high-minded and accomplish^= damsel having the eyes of a roe who is ranging at the oet skrit of the forest ? (7i3). Is she Madana's Rati, Indra` Sachi or Tilottama ? Or is she Aila's daughter Urvashi, the hem of a woman who came out riving the thighs of Nar-11 yana (fig)? When converting the mount \Iandara into churning rod the gods and A.suras, unitedly, churned t~,e ocean of milk for ambrosia the goddess Sree, the root of the world, arose therefrom and adorned the lap of Narayana~ Is she the beautiful Sree (So-3i) ? Who is she, who, walking in the midst of that bevy of ladies, is lighting up the forest with her beauty like into a lightning, attached to dark clouds, shining up z'1 the quarters (82). I am 'oeside myself at seeing this highly beautiful damsel of defect-less limbs and moon-like countenance and all my senses have become agitated (83). My mind is highly worked up with lust. The holder of the flowery bows is wounding greatly my body with flowery shafts (8q.). Like a ruthless wight he is cutting my heart and consuming it with five arrows and my lust is increasing like fire sprinkled with clarified butter. What work shall I undertake today to pacify this fire of lust (85)? On undertaking what will this beautiful damsel worship me ?"

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Thinking thus for a long time Danava Drumila could not attain to patience and again said to his charioteer :-'Wait here for a moment, O sinless one. I shall myself go and see whose wife she is (86-87). Therefore wait here till my return." Hearing his words the charioteer said "So be it (88)." Saying this to his charioteer and rinsing his mouth that powerful king of Danavas, bent on going there, engaged in meditation and thought (8g). Meditating for a moment he, by this knowledge, came to know that she was Ugrasena's wife and was highly pleased (go). Clanging his form and assuming that of Ugrasena that large-armed king of Danavas proceeded smilingly (ga). O Kansa, thus proceeding gradually with smiles in his Ugrasena form that powerful (Danava) caught hold of your mother and ravished her (g2), On account of her exuberance of feelings that lady, devoted heart and soul to her husband was united with her. Then perceiving the * This refers to Aiadana (Cupid). He is represented to carry a flowery boae,~ and flomery shafas.

d5$ HAR1Vni\1SHA. heaviness ofd his touch, she was flied with fear (g3). Then rising up and terrified sire said to him :-"Forsooth thou art not my husband. Who art thou that bast polluted me with thy impure conduct (gq.). By thee of mean habits, assuming the form of my husband, my vow, of devotion to one husband, has been spoliated (g5). Alas, being enraged with me what will my kinsmen say to me who~have brought disgrace on my family. And forsaken and censured by my husband's relatives where shall I live (g6) ? O thou born in a degraded race, thou art passionate and shorn of patience. Fie on thee ! While thou halt begun to ravish other's wives, thou art not worthy of confidence and your lease of life has run out (g7)." While the lady thus remonstrated with him that Danava, filled with anger, said :--"I am Drumila, the Icing Soubha (gfs). O stupid woman vaunting of learning, being under the protection of a human husband subject to mean death, why art thou censuring me (99). O thou proud of thy womanly honour, eternal is not the understanding of a woman and therefore they are not (by coming in contact with a person like myself) visited by the sin of incontinence* (loo). I have beard that by going astray many women have given birth to sons of unlimited prowess like unto the gods (to7). Thou art a most chaste and devoted wife amongst women, and therefore art remonstrating with me, although I am sinless; and saying whatever thou dolt like (IO2). 0 excellent woman, because thou bast addressed me `as Kastham (who art thou)! therefore thou shall give birth to a son by name Kansa the destroyer of his enemies (IO3)." Hearing these words the queen was filled with anger and speaking ill of his boon she again, with a heart aching, said fro that impudent Danava (IOq.). "Fie on thy conduct, O highly wicked one. Thou art speaking against all women. But there are many amongst them who are chaste and many ' The purport is that women are mortal and so by living with immorEzls an immoral terms they commit no sin as they do ,=iaen thFy mix with ma'. fSAR6VAA15EfA, who are unchaste (IO5). O wretch of thy race, by Arundlsati and other chaste ladies, of whom we hear, all these creatures and worlds are being upheld (IO6). I do not like the son that thou fast given me-the destroyer of my vow. Hear what I say about it (to?). 0 vile creature, the eternal Purusha, who will be bore in the family of my husband, will be the destroyer of thyself and of the son given by three (IOfi)." Thus addressed and ascending the most excellent car of unobstructed course )Jrumila went away by tire etherial way (fog). And on that very day your mother too went to her city with a poor heart.

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Having said this to me the divine Narada, the foremost of sages burning in his ascetic energy like the very fire, playing on his flute of seven notes and singing, set out for the Brahma region to meet tire Grand-Father. O Mahamatra, you crave listened to the words given vent to by me (I to-I t2). Truth has been spoken out by the intelligent Narada conversant with the knowledge of present, past and future. In strength, energy, humility, stature, heroism, manliness, truth, and liberality no man is like me (I Id-774). Seeing all these (accomplishments)in me I placed confidence in his words. 0 elephant-trainer, I am a Kshetraja* son of Ugrasena (t75). If both my parents forsake, I shall be on the royal throne by my own power. I have been bated by them both and especially by my kinsmen (I t6). Having slain, through the elephant, first these two sinful cowherd boys I shall after`vords kill all tire Yadavas belonging to Krishua's party (777). Riding your elephant with goads, swords and Tomaras, do You wait, O 1Vlalrlmatra, at the gate of the arena. Do not tarry (I78)." * Lit : produced in a field, born of the wife. A son, the offspring of the Wife by a kinsman or person duly appointed to procreate issue to the husband. This is one o the twelve kinds of issue acknowledged by the old f'ndta. t aw.

CHAPTER LA'XXIV. (A I)ESCRIPTION OF THE ARENA). VAISHAMPAYANA said :-Upon the following day the ampitheatre was filled by the citizens anxious to behold the great game (1). The place of assembly was supported by octagonal painted pillars, fitted up with terraces, doors and bolts, with windows circular or crescent; shaped and arm eomodated with seats with cushions ; and it shone like the ocean whilst large clouds hang upon it, with spacious substantial pavillions fitted up for the sight of the combat ; open to the front but screened with beautiful and fine curtains, crowned with festoons of flowers and glistening with radi~ ance, like autumnal clouds. The pavillious of the different companies and corporations, vast as mountains, were decorated with banners, bearing upon them the implements and emblems of the several crafts: The chambers of the inhabitants of the inner apartments shone near at hand; bright with gold and painting and net-work of gems : they were richly decorated with precious stones, were enclosed below with costly hangings and ornamented above with spires and banners and looked like mountains spreading their says in the sky ; while the rays of light reflected from the valuable jewels were blended with the waving of white ehowries and the musical tinkling of female ornaments. The separate pavilions of the courtesans were graced by lovely women attired in the most splendid dresses and emulated the radiance of the cars of the gods. In the piece of assembly there were excellent seats, couches made of gold and hangings of various colours, intermixed with bunches of flowers ; and there were olden vases of water and handZ5 some places foe' refreshment, filled with fruits of various minds and cooling juices, sherbets ft for drinking, And there were many otter stages and platforms constructed of strong timber ; and hangings by hundreds and thousands were displayed ; and upon the tops of the houses, chambers, fitted up with delicate jealousies through which the women might behold the sports, appeared like swans flying through the air. In front stood the pavilion of Kansha surpassing all the rest in splendour looking like mount 11feru in radiance ; its sides, its columns being covered with furnished gold ; fastened with coloured cords and every way worthy the presence of a king (2-t5). Having ordered `Let the elephant Kuvalyapida wait at the gate' the king Kansa entered the arena abounding ire men hailing from various countries, echoing with their noise, shaking and radiant like a huge ocean (16--i j). With two white chowries on his two sides, with two pieces of white raiment on his

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body and a white turban on his head he shone like the moon of white rays on the white summit of the white mountain (i8). When that intelligent king was seated at ease on leis throne, the citizens, beholding his matchless beauty, exclaimed shouts of victory (a9). Thereupon entering the arena, the powerful wrestlers, with loose garments, took ground on three sides (zo). Afterwards accompanied by the sound of trumpets and the slapping of the arms the two sons of Vasudeva, with delighted minds, arrived at the gate of the arena (2g). As soon as they entered there quickly those two sons of Vasudeva, o beautiful faces, were obstructed by that mad elephant moving hither and thither (z2). Driven again and again that wicked elephant, folding up its trunk, attempted to destroy Rama and Krishna (23). Thereupon terrorized by the elephant, Krishna, smiling and speaking ill of the intention of the wicked-minded Kansa, said :-" While Kansa is desirous of killing me through this elephant forsooth be is eager to repair to fife abode of Y'a:ia" (2q--25), 46 1tARiVAMSHA.

fiARIVAMSHA, Thereupon when that elephant, roaring like a cloud, reared trim, the powerful Govinda, leaping up, slapped his arms (25). Roaring like a lion and slapping his arms, he, stationed before the elephant, took its trunk covered with water, on his breast (27). Sometimes he went between his two tusks and again between his two legs and thus agitated him as does wind the ocean (28). Then coming out of the top of his trunk and tusks and of his legs Vasudeva drew his tail and put it into the ground (29). Thereat that huge-bodied best of elephants became bewildered and could not slay Krishna. And with his body, as if grirrded, he began to roar there (3o). Then touching the earth vr~i;l~ his two knees and assailing the surface the earth with ;i tusks he began to discharge must* in anger like a cloud kill the rains (3r). Thus sporting with drat elephant under the pretext of a childish freak Krishna, inorder to kill Kansx, desired to destroy him soon (32). Thereupon placing his foot on his lower lip he, with his two hands, uprooted his tusks any. struck trim therewith (33). Assailed with the strokes of hl" OW!' _ tr~:~ne:er-like tusks the elephant passed urine and excrete vrirt: a great sound (3q.). Profuse blood came out of tl:~ temples of that elephant whose limbs were mutilated :;r Krishna and whose mind was stricken with sorrow (, As Vinata's son (Garuda) draws a serpent lying with its half on the face of a mountain so the holder of plough-shape (Baladeva) began to drag him with force by the tail (36) . Thus striking the eleptraot with the tusks, Krishna, with ore stroke, hurt the elephant-driver by name Ulvana (37). Then ~ws~n up a terribly plaintive roar, that huge elephant, wia: n=:lcs broken, fell down along with Maharnatra like fire _.~,~:, down by thunder bolt (38). Thereupon taking up a o_-<na ai>d other weapons those two foremost of men, Ranm It i s a Persian word fo-:IIWa which means s of - gutting eiepoaau. a juice that exudes from th= HARlVAMSHA. 363 =rnd Krishna, dreadful in battle, destroyed the guards protecti,rg the rear of the elephant (39). Having slain them when those two 11'Iadhavas, adorned with wild garlands, entered the arena all the Vrishnis, Andhalcas and Bhojas tools them for two sishinis coming down, of their own accord, from the celestial region. With their leonine roars, shouts of joy, slapping of arms and striking of palms they pleased all the people there (40-40- 0 descendant of Bharata, beholding them and the attachment and joy of the citizens the vain Kansa was filled with sorrow (q.2). Having thus slain tire roaring elephant the lotuseyed Krishna, along with his elder brother, arrived at the ocean-like arena (43).

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CHAPTER LXXXV. (TRIAL OF ARMS). VAISHAMPAYANA said :--Shaking the earth with the sound of the slapping of his arms Krishna, the lotus-eyed son of Devaki, entered tire arena, with his elder brother before him. His raiment was being shaken by the wind, his body .vas wounded with the tusks of the elephant and his limbs were covered with must and bloodC_ he was bounding like a lion and entered there quickly like a cloud for bringing about the destruction of Kansa. He was very careful to find out the defects and his beautiful arms were adorned with the tusks of the elephant. Beholding him thus enter with great force the face of Ugrasena's son grew pale and he began to eye them in anger (z-q). With the tusks in his hand Keshava ~130ne there like i? mountain of ot?c -mrnmiit stricken with the;

364 HARIVAMSHIi. image of the half-moon (5). While he ranged by leaps a; bounds, that ocean-like arena shone there filled with tf echoes of the crowd (6). Thereupon with his eyes reddened in anger the higil,wrathful Kansa ordered the greatly powerful Chanura to figl_ with Krishna (7). He ordered the powerful wrestle:: Andhra ; Nikriti and Muslathika, resembling so many moue-_ tains, to engage with Balarama (8). Chanura had alread been ordered by Kansa to fight with Krishna carefu113 And again commanded thus, he, with his eyes reddened wk` ire, went forward to fight like a cloud surcharged with water (9-to). Afterwards when the royal mandate " Be all silent.' was announced on all sides and the entire crowd was' hushe(= into silence the Yadavas, assembled together, said (i i) :-_. " This trial at arms was first introduced by the Creator a~, one in which no weapons should be used, in which skill and, strength are necessary, in which there should be judges anc no cowards should take part (i2). In it (the parties) slioulc'. await the appointed hour and remove their toil with water It is also laid down that wrestlers should besmear their body with cow-dung (i3). In it one standing should fight with another such, one lying on the ground should engage with another such ; in whatever condition one may be one should iglit with him in that order; such the judges say (i4). boy, a youth, an old man, a strong man or a weak man. whoever he may be, they should be informed of the particulars of the trial waiting in their respective quarters (i5). Persons, conversant with the modes of wrestling,say that one; ,conversant with this mode, should not display his strength o: :,hill while his antagonist is defeated (i6). Now Krishna r,ad the wrestler Andhra will fight with each other in the arena. Krishna is a mere bay and Andhra is an elderly person. "Ve should exercise our judgmnnt in this matter (i7)." Thereupon a great tumult arose in the midst of that as;xeblv and Govinda, l-auin =;1;, ,aid "l am, a hny and -r~ ._ thoa<<l HAftiVAMSHA. 365 ~rndlira is of a huge body like a mountain I wish to fight with ,,'-Js wrestler of strong arms (ig-i9). Thougb I am a boy I .ill commit no transgression of the rules of fight and will not put a stain on the opinions of the wrestlers (2o). Let all tl:e rules, laid down by the cult of wrestlers regarding the use 0f cow-dung, water and other things for besmearing the f>ody, be followed (2i). One attains to success in the arena by self-co:itrol, fortitude, manliness, exercise, good conduct and strength ; such is the opinion of experts (22). Although 1 cherish no enmity this man is about to create this feeling Ill me. Vanquishing him I shall therefore please the world (23). This wrestler Chanura of huge proportion is born in the province of Karusha. Although he is a wrestler his deeds ought to be considered (2). This

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one, desirous of acquiring influence in the arena, has put a stigma on the ways of wrestlers by destroying many of them after their discomfiture (25). Success, of those fighting with weapons in a battle, consists in cutting off those (of this antagonist). So the success of a wrestler lies in throwing down his antagonist (26). By acquiring victory in battle one attains to eternal glory ; and the slain depart to the land of the celesti,1ls (27). The slayer and the slain, both of them, achieve the same end in a battle ; so it is called a life-terminating match and is spoken highly of by the pious (28). Besides this way of the wrestlers is beyond both strength and deed. Where is heaven for the dead and glory for the victoriouss` (29) ? By his folly a king, who is proud of his learn45 i:lg, for a display of his power, brings about the death of some wrestlers through his own men. (Herein both the agent and the engager) are visited by the sin of destruction (30)." No sooner had he said this than a highly terrible fight took place M The meaning is :-In a wrestling match one gives no proof of his power And performs no good deed because it is mere an idle amusement. And so tc one slain does not go to heaven and the one successful secures no glory. 366 taAKtvnMSHA, between them both like that of two elephants in tire fore.,~ !3t). They wrestled with each other in various ways, 1,~, mutually entwining, laying hold of, letting go the adverssar~-, throwing on earth and taking up in the air (32). By mutually pulling to and casting 'back, stricking with fists, elbow fore-arm and knees, interlacing the arms, kicking and strip ing blows as hard as stones and shaking their head awry those two heroes, as if made of the essence of rock, fought that dreadful contest without weapons (33), There.. upon at witnessing that strength of arms of the heroes rejoicing arose in that assembly, The mind of the peopP<, was drawn by that acclamatiom (36). The other people: from the pavillions spoke highly (of this feat). Casting his looks at Krishna and with his face soaked with perspiration Kansa, with his right hand, prevented the blowing of the bugle (37). Although his trumpets any. bugles were not sounded the celestials in the sky began to blow their own. When the lotus-eyed Hrishileesha engaged in fight the sound of bugles arose of itself on all sides (3g), Along with the Vidyadharas, the Devas, capable of assumi.; form at will, disappeared from view and began to pray for Krishna's victory (q.o). Stationed in the sky the sever: Rishis exclaimed " O Krishna, vanquish the Danava in the form of the wrestler Chzanura" (q.i). Wrestling with Chanura for a long time, Devaki's son, who foresaw Kansas death: stole away his strength (42). Thereat the earth trembled; the pavillions rolled and,' the most excellent jewel slipped of from Kansas crown (q5). Thereupon again throwing down the reviving Chanura by his arms Krishna pressed his breast with his knees and struck him on the head with his fist (d4). Thereat his eyes, covered with tears and blood, were driven gut of their sockets. And hanging on his side they appeared like golden bells (q5). Thus with his eyes drawn out Chanura, shorn of his strength and life, lay in the arena (46): With the body of the wrestler Cl,dnura, dfp hi~r~d cal hi' FfARIVAMSEfA. wife, that big arena appeared is if to have been obstructed !;~, a mountain (d.7). After Chanura, proud of his strength, had been slain Zobini's son engaged with :V1u4hthilea and Krishna with Toshala again (q8). In the first challenge, those two wrestlers, beside themselves with anger, as if urged on by Destiny s;oet Rama and Krishna (:19). Thrown down by a gust of wind they began to leap and bound in the arena. Taking up `Ieshala, huge as a mountain summit and whirling him for a i;undred times the powerful Krishna grinded biro on the ;earth (50). Then profuse blood gushed out of the mouth of that powerful wrestler attacked and assailed by Krishna. And he was on the point of

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death (5t). Displaying various circular feats and fighting for a long time with Musbthika, and the wrestler Andhra the energetic and powerful athlxte Baladeva struck his head with his fist resembling a cloud accompanied by a thunderbolt (52-j3). Thereat his brain carne out and his eyes were displaced. When he fell down slain on earth the multitude sent up a great shout Having thus slain Toshala and Andhra, Krishna and Sangharshana, with eyes reddened in anger, began to move about with leaps and bounds in the arena (5g). At that time the great wrestlers Andhra and Chanura being slain that grimloolcing arena grew void of wrestlers (56). With all their limbs trembling waited there the Gopa spectators headed by uanda (5A With her limbs trembling, her breast pained with the discharge of mills and ekes bathed in tears of joy Devaki began to see Krishna (58). Vasudeva, who had his eyes agitated by tears om seeing Krisana, became youthful as if casting off his decrepitude (59). As if through the !;lack-bees of their respective glances, the courtezans drank 04e lotus countenance of Krishna (60). There were seen drops of perspiration on Kansas face for seeing Krishna and of anger between his eye-brows (fit). His heart was fanned f1y the breaths of anger accompanied by smoke-like thoughts

FiARIVA112SHA. of Fieslcava's destruction and was consumed by the fire oa mental anxiety (62). His lips trembling in anger and the painted ,lines on his forehead being washed off by perspiration his body appeared like the crimson-coloured sun (( dew-drops, falling from a tree, appear when smitten by to(, rays of the sun so appeared the drops of perspiration faili.,_-~ from his face reddened with anger (6q.). Thereupon grea'_1 worked up with anger Kansa issued a mandate to drea;z(el persons, saying ;-"Turn out of the arena these two sinf~:. grim-visaged and forest-ranging young cow-herds. I do rG; wish to see them. Amongst the Gopas none deserves residence in my territory (6,-66). This Nanda Gopa is wicked an~ is bent upon committing injury to me. Therefore assail hinn with iron chains and spikes (h7), Although Vasudeva is my kinsman lie is highly wicked. Therefore punish hits even today in such a way which persons not, aged, deserv<: (68). The other inferior Gopas, whom you see, are all devoted to Krishna. Therefore take away from them their trine and other riches" (6g). Whilst the harsh-speeched F;'-ansa thus issued the man. date, Vasudeva, having truth for his prowess, eyed him wiser. eyes expanded in anger (70). Beholding his father Vasudeva and Nanda insulted, his kinsmen distressed and Devaki uoconscious lie was greatly worked up with anger (7j). D,--sir~ ous of ascending Kansas pavillion inorder to kill him, the powerful, large-armed and eternal Krishna, with the velocit;% of a lion, began to leap ir, the arena before him like a clou<= driven by the wind (72-73). Only the citizens,. seated nn the side of Kansa, saw him when lie leaped in the arena (74): Kansa was completely possessed by Destiny and so lie considered Govinda coming down from the sky (75). Thereupon stretching his own Parigha-like arms Krishna drevr l1"ansa by the hair in the arena (76). Assailed by Krishna's Bands his golden crown, set with diamonds, fell down on earth from his head (77), Then Vasudeva held Kansa by the ha 47 HAREVAiVISEiA. 369 he became motionless, overwhelmed and agitated and began to breath like one lifeless. He was not capable of seeing even Krishna's face (78). His ears were divested of Kundalas, his necklace was torn off, his arms grew lengthened and his body cues shorn of ornaments and body-cloth (80). Thus possessed by divine effulgence Kansas face grew bewildered and he set forth many an exertion (8t). Coming down from the pavillion and holding Kansa, deserving of pain, by the hair with force Keshava began to drag him in the arena (82). The highly effulgent king of Bhoja being thus dragged by Krishna, a ditch was made by his body in the arena (83). Thus sporting in the arena when Kansa breathed his last

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Krishna threw away his body at no distance (8q.). Thus struck Kansas body, used to luxuries, was grinded on the ground and covered with dust ($5). His closed eyes and dark face, without the crown, were shorn of beauty like a lotus without leaves (u.6). Slain not in a battle and his body not wounded with shafts and killed by being dragged by the hair Kansa was driven away from the path of heroes (87). But on his body were all on a sudden seen marks of nails set by Keshava, which mutilated his flesh and destroyed his life (88 ). Having thus slain Kansa and removed his thorns and being endued with twofold effulgence in delight the lotus-eyed Krishna first touched Vasudeva's feet. And afterwards the descendant of Yadu bowed at the feet of his mother. She too sprinkled him with torrents of tear begotten by joy (8g-go). Thereupon shining in his own effulgence Madhava, according to rank and age, enquired after the well-being of all other Yadavas (gt). Holding powerfully by his hands the proud brother of Kansa, by name Urgita, the virtuous-souled Baladeva killed him (g2). Thus having conquered their enemies and subdued their anger, those two heroes, brought up in Vraja, went delightedly to their father's house (g3).

CHAPTER LXXXVL (LAMENTATIONS OF KANSAS WIVES). r AISHAMPAYANA said :-Beholding their husband sla_,and fallen Kansa's wives encircled him like planets of de.. creasing lustre (I). Beholding their lion-like royal husbarr'. slain and lying down on earth his wives began to bewail "O thou of large arms, a hero, ever observant of her< ::; vows like thyself, being slain, we all, being the wives of heroe, have become friendless and all our hopes have bee,)-_ frustrated (3). O foremost of kings, seeing this thy ordain,- c death we !are plaintively bewailing'along with our relativeE. (q). O highly powerful lord, thyself being dead and cast oft by thee we have our roots cut off (5). Alas! when strickeF~ with sexual desire we will tremble in anger like creepers wino will take us to the bed-room (6) ? O gentle one, is it tr:eet that the sun should scorch thy charming face full of bread;:; like a lotus without water (7) ? O thou who wert ever fonr" of Kundalas ! divested of Kundalas, thy ears, attached to fl;JJr neck, are not shining well (8). O heroe, where is that crow] crested with jewels and effulgent like the sun that used :;,. ncrease greatly the beauty of thy head (g) ? Thyself repa;:ng to the other world, how will these thy thousand wive-, ever gracing tuy inner arrirtment, pass their days poorly (ro; Ch aste wives are never disappointed from their enjoying ?: the company of their husband nor are they forsaken by hiii-, iwhy dost thou then leave us behind (ii)? Alas! Time highly powerful ; for although a death to thy enemies thou a. being speedily taken away by Time who carries on his wor~rc n order (I2). O lord, we are unworthy of sorrow and haycbeen brought up try thee in happiness. Being deprived f:` oiur lord and miserly how shall we spend our days (I 3j. IiARIVAM5ITA. 371 husband is the only refuge unto those women who care for their character. But the powerful Death leas frilled such a husband of ours (iq.). Possessed by widowhood in thy absence and sunk in the deep ocean of lamentations, where shall we repair, with hearts stricken with sorrow (z j) ? Alas t fickele is the movement of men. Sporting on thy lap we were spending our days with thee. Now in a moment we have been separated from thee (t6). O thou the conferrer of honors, thyself meeting with this calamity, we have been visited by disasters. It seems, we all perpetrated a similar iniquity for we have ,all in the like manner, met with widowhood (r 7). Alas ! We were all fond of thee and thou didst take care of us with heavenly enjoyments. Casting us off where dost thou go now (t8) ? O lord of the world, O giver of honors, O thou resembling a celestial, thou art our master who have been separated from their lord. O lord, we are bewailing like hind ; it behoves the,- to give us a reply ;(rg). O lord sovereign, thy

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departure, making thy kinsmen sorrowful and thy wives bewail, appears (to us) as terribly hard (20). Forsooth it appears O lord, that the damsels of the other world are more beautiful, because, O hero,-, thou bast departed leaving behind thy own people (2t). What is the reason O hero,-, that thou dost pay no heed to the lamentations of thy wives (22). Alas, the march of men to the other world is ruthless, because without caring for them they even forsake their own wives (23). It is better for women not to have husbands than beloved, heroic husbands, because they love the women of the celestial region and they too are fond of heroes (24.) Alas ! carrying away imperceptibly such a heroic husband Death has pierced our very vitals (25). O lord of the world, having slain the army of Jarasandha and vanquished the other enemies in battle why hast thou met with death at the hands of an ordinary man (26)? Alas ! fighting with Indrs in a combat of arrows thou Overt not defeated by the iirmortals. How past thou been then. slain he,~ a mortal (2?)

Having agitated, with a shower of arrows, the ocean that:; incapable of being moved thou didst conquer Varuna the, holder of noose, and take away all his riches (28). When, Vasava did not pour profuse showers, thou didst, for tlu citizens, bore through the clouds with thy arrows and brim clown rain by force (29). By thy prowess all kings eveE humiliated and used to send thee the precious jewels andclothes (30). Alas, thy manliness was manifest unto th; enemies and thou wert like a god. How has then such <g life-ending calamity befallen thee (31) ? Thyself being sla .r_ 0 lord, we are passing by the name of widows. Althouf=cM not mad we have become so and have been assailed by deal; (32). 0 lord, if thou wert determind upon departing why hast thou then forgotten us ? Would it have tired thee if tho;? hadst say it in mere words (33)? 0 lord, 0 king of 1Nlathuf, we bow unto thy feet in fear. Be thou propitiated anal return from the distant land (34). 0 heroe, how dost thow lie down on grass and dust? Prostrating thyself on earlh does not thy body feel any inconvenience (35)? Alas, wllo has inflicted on us this stroke of sleep ? Who has ruthlessly struck the body of these women (36) ? The woman, wh~x has to survive, should weep and repent. Why should we weep when we are to follow our husband (37) ?" In the meantime trembling poorly and crying aloud. "Where is my son ? Where is my child ?" Kansa's mother arrived there (38). Beholding her son like unto the moon, shorn of its lustre her heart as if broke assunder and she repeatedly lost her consciousness (39). Beliolding her sor and exclaiming "Alas ! I am undone !" she began to be`v=:=I along with her daughters-in-law (40). Placing on her lap 01head of her son, that one, fond of sons, began to bew,~.il plaintively saying "0 my son, 0 thou the enhancer of the delight of thy kinsmen, 0 thou ever devoted to the vow of a heroe, why past thou departed so soon ? O my son observa'J of vows, why art thou asleep before all men ? The kir~'` should never lie down on earth in this way (4t-43). When in the days of yore all the Rakshasas assembled Ravana, the foremost of the strong in all the worlds, uttered the following verse, spoken well of by the sages (44). `Although I am of great strength and a destroyer of the immortals, a terrible and irresistable calamity will proceed to me from my kinsmen (45). And such a life-destroying great calamity will also proceed to my intelligent son from my relatives' (46). Thereupon weeping like unto a cow, separated from her calf, she said to her husband the old king Ugrasena (47). '6 Come and see, 0 pious king, this thy royal son is lying on the bed of a heroe like a mountain clapped by a thunderbolt (48). 0 king, you are to perform the obsequial rites of this thy son who has repaired to the abode of Death and attained to the state of a ghost (49). Kingdoms are worthy of being enjoyed by heroes and we have been defeated. Go and ask Krishna about Kansha's funeral rites (5o). Enmity terminates with death-it ceases with the death of the enemy. His obsequial rites should therefore be performed. What offence has the dead body committed (5t)?"

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Having said this to the Bhoja king with a heart laden with sorrow and casting her looks again on the face of her son Kansa's mother began to bewail anew, saying (52) :"0 king, what will thy wives do hereafter, who, even having obtained a husband like thee, have their desires frustrated (53) ? How shall I now see thy aged father dried up under the subjection of Krishna like water in the pool (54) ? 0 my son, I am thy mother, why dost`thou not speak to me? Leaving behind thy beloved people thou hast departed to a distant land (55). 0 heroe, the inevitable Death has, against the knowledge of this unfortunate woman, taken away a son like thee well-read in moral laws (56). 0 the master of thy clan, thy servants, who were pleased with thy qualities on receiving honors and various presents from thee, ?re now weeping (57). 0 foremost of kings, 0 thou of

374 HARIVAb4SHA. large arms and great strength, rise up and save the people of tl)y house and other poor men (5~)." While the wives of Kansa, stricken with great misery, were thus bewailing the sun, smitten with evening rays, set in (59). CHAPTER LXXXVII. (KRISHNA'S REPLY TO UGRASENA). AISHAMPAYANA said:-Breathing like a person who has drunk poison, Ugrasena, burning with grief for his son, approached Krishna (i). He saw him there encircled by Yadavas repenting for his sinful destruction of Kansa (2). Hearing the heart-rending lamentations of Kansa's wives he, censuring his own self in that assembly of the Yadavas, (said) (3) :-" Alas, out of my childish freak and under the influence of anger, I have, by the destruction of Kansa, made widows of these thousand women (4). On the death of their husband these women are bewailing so very plaintively that even an ordinary man's heart, on hearing it, feels compassion (5). Hearing the lamentations of these guileless women, even I~ritanta's (Regent of the dead) heart ,! is filled with pity (6). I had determined before that Kansa, the oppressor of the pious, and always given to vice, should be slain (7). Death is preferable to life unto him who, in this world, is of a degraded conduct, ruthless temper, feeble understanding and whom the people hate (8). Kansa was j highly sinful, never liked by the pious and him every one used to hate. What pity should then be felt for him (9) The ascetics, as a fruit of their virtuous deeds, live in th" HARIVAMSHA. celestial region. He, who attains to 375 glory in this world, ,~ is also like a dweller in heaven (fo). If the subjects are self-controlled, observant of their own duties and perform pious deeds, unrighteousness can never touch the king (tr). Those, who are wicked, are constrained by Death to reap the i proper fruits. The pious attain to auspicious fruits in the next world (I2). Many are the agents of impious deeds in these worlds and therefore the gods perfectly protect the pious (I3). That 1Lansa has been slain by me should be considered by you as righteous for I have erradicated (thereby) his mis-deeds (I4). Do you now console the sorrowful women, the citizens and the merchants (r5)," When Krishna said this, Ugrasena, out of fear for his son's misdeeds, entered lowering his head along with other Yadavas (r6). In that assembly of the Yadus lie addressed to the lotus-eyed Krishna the following poor words, sullied by the vapour of grief and becoming the occasion (i7) :-.0 my son, your anger has been pacified, your enemy has been led to the

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abode of Yama, your glory has followed your own duties and your name has become celebrate) in this world (tS). By this action you have eatablished your glory amongst the pious, terrified your enemies, made strong the position of the Yadavas and rendered your friends proud (r9). Your glory has spread itself amongst the neighbouring chiefs and now they will all seek alliance with you and your friendship (20). O heroe, your subjects will be devoted to you, the Brahmanas will sing your gloriMs and the ministers, well read in peace and dissension making, will bow unto you (2L). 0 Krisbna, accept this immortal army of Kansa aboundin~-In elephants, horses, chariots and infantry (22). O Madbava let your men take Kansa's wealth, corn, jewels, covers, -gold, clothes, women anal all that he possessed (23). O Krishna,, the slayer of your enemies, by the Yoga, to which you have, resorted on behalf of the Yadavas, -all dissension s have beers L aE ; a stop to and the earth bas been established. 0 decen-

376 HARIVAMSPiA. dant of Yadu, from you now will proceed the happiness or misery of the Yadavas (24). Hear, what they are saying with a depressed heart. If you please, O Govinda, they may perform the obsequial rites of Kansa, of sinful deeds, who has been consumed by the fire of your anger. Having performed the afterdeath ceremonies of that king who has met with this calamity, I shall, along with my wife and daughters-in-law, range in the forest with the animals. To perform the obse. quial rites of the dead is the duty of men (z6-28). By performing this, Krishna, people are freed from their social obligations. Therefore having made his funeral pyre, putting fire to it and offering oblation of water I shall have discharged debt to Kansa (z9). This is my only prayer, O Krishna. Show me kindness in this matter. With the performance of his after-death rites let sinful Kansa attain to a blessed state !30)." Hearing the words of Ugrasena, Krishna was filled with surprise. And consoling him he said (gt). "O sire, O foremost of kings, what you have said behoves your age and family and becomes your nature (32). While the inevitable work is over, why do you say so? Although dead, Kansa will receive funeral honors befitting a king (33). O sire, you are born in a great race and (snow every thing that should be known. Why do you not then understand that destiny is inevitable (3). O king, pristine deeds of all creatures, mobile and immobile, attain to fullness in time (r) foremost of kings, even the liberal, beautiful and rich sovereigns, always kind;to tire poor, endued wino prowess like that 'of Mahendra, well read in Srutis, laws and knowledge of Brahman, and like unto the regents of quarters,. are carried away by Death (36-3y). You know too that many a pious king, ever intent on protecting their subjects, devoted to Kshitriya dutes, self-controlled and well-read in all, meet with death in time (38). When the proper time comes rnen, lay e-njoyoymenk or suffering, can understand whether, r: HARtVAMSHA. actions have been good or bad (39). O Icing, even the gods cannot understand the true nature of Maya that exists in the hearts of all. Karma is the instrument of people's being stupified thereby (q,o). Urged on by his pristine deeds Kansa has met with death in time; I am not the cause thereof. Karma (pristine action) and Kala (Time) are the instruments thereof (4t). This universe, consisting of the sun and moon, mobile and immobile creations, meets with dissolution in time and !springs up into existence again in time (q2). Time subdues and favours all and therefore all the creatures are subject to time (q3). O icing, your son has been consumed by his own sin. I am not the instrument thereof but Time is the cause (44 Your son has been slain by his own actions ; I am surely the instrument no doubt (q.5). Powerful is Time and it is difficult to know its course. This is known to persons who impartially look into the essence of things (q.6). That is the course of Time try which every',thing comes within its ken. Let it go, do what I say now (4y).

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I do not care for the kingdom or the royal throne. I did not slay Kansa for a territory (48). For the bohoof of all the worlds and for establishing my glory your son, the curse of dais family, has been slain by me along with all his attendants (.2g). Like unto a bird coursing at will, I shall again delightedly range in the forest in the midst of leine along with the Gopas (50). O foremost of kings, I swear a hundred times, that I stand in no need of the kingdom. Communicate this to all (5t) O foremost of lcimgs, you are the leader and the lord of the Yadavas and therefore deserve respect from me. Therefore place yourself on the throne and acquire victory by becoming the king; (52). If you think it proper to do what pleases me, and if it does not pain you, do you accept for ever this kingdom abdicated by me (53)." VAISHAMPAYANA said:-Hearing those words of Krishna in the assembly of Yadus Ugrasena bent down his head in 48

37$ HARIVAMSHA, bashfulness and could give no reply (5q). Then Govinda, well read in laws, installed him on the throne. With the crown on his head the beautiful and effulgent king Ugra.sena, along with Krishna, performed the funeral ceremonies of Kansa (55). As the celestials follow their king (Indra) so all the leading Yadavas, at the command of Krishna, followed Ugrasena in the high-way of the city (56). Thereupon whey cue night passed away and the son rose, the leading Yadavas ~~;;t tc p,L=fUrrn the funeral ceremonies of Kansa (57') ^?Khareup3vi desirous of performing tire obse;iuial rites of leita; ~ar~sw aOccr~srg to the ritualastic laws they placed his body _._ a yai"wM.Uirc rd took it to th northv bunk of YamuPr_ >r?~ in clue oi~er they perforrr.ed his funeral rites by setticvr :e-c to the Pyre (~8~---5)). With the consent of K:ishr. -L Y~aaas aisa i;crformed the ftineral ceremonies of tl=c argedarmec3 brother :,f Kansa by uar..,e Sunama (60). Their repeatedly excla=:zAn. "Play the departed attain to ar, Pti~rna1 cc~u~rs4 ` d,e Vrishnis, Andhakas and Yadavas offeresI fjb'la.tior3s of dv.t,s-r in their honor (6t). Having then offered ,r."r r to 1lansa and his brother, all the Yadavas, precede6 i7grasena, returned to Mathura with a sorrowful heart (62EHAPTER LXXXVIII. (KRISHNA BRINGS BACK HIS PRECEPTOR'S SON FROM THE OCEAN). VAISHAMpAYANA said :-Thereupon united with IZohini'v son the heroic and powerful Krishna began to live in tfzc city of Muthura filled with Yadavas (r). Gradually his body began to shine in royal and youthful grace and he began HARIVAMSHA. 379 range in the city of Mathura adorned with the ocean-like Yamuna (2). After a few days, with a view to learn Danurveda (science of war) Rama and Krishna, adorned with vedic study and good conduct, went to this preceptor Sandipani of the city of Avanti in the province of Kashi and communicated to him their family (3-q.). When they, shorn of pride began to serve him he recognised Janarddana and Rama as his pupils and began to instruct them in that useful science (5). The heroic IZama and Janarddana could learn anything as soon as they heard if.; and therefore within sixty-four days and nights they studied and mastered all the Vedas with their various Angas* (6). In no time their preceptor taught them Danurveda, consisting of four divisions- and the mysterous use of various other weapons (7). Thinking of their superhuman merit he used to consider them as the moon and the sun (8). And when he offered adoration to those two high-souled deities in Parva he used to see Siva and Vishnu before him (g).

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Thereupon, O descendant of Bharata, having finished their education Baladeva and Krishna said to their preceptor Sandipani :-" What fee shall we offer thee for your acting as our preceptor (t9) ? " The preceptor knew their power and so with a delighted heart said " I wish you to return me the son who died in the ocean of salt-water (ic). O Krishna, I had only one son. When I had gone out on a pilgrimage to Pravasa a Timi fish carried away my son. Do you bring me back my that 'son (t2)." With Rama's consent Krishna said ` it will be so.' And then going to the n Hari entered into its water (rg). With folded hands the regent of the ocean came to Vasudeva, who said "where division of Hindu learning comprehending such science as is considered dependant upon the Vedas, hence called Vedanga; works on six '-subjects come under this description, via., pronunciation, grammar, prosody-, e?~lflanation of obscure terms, description of religious rites and astronomy. The four division are (z) Dikska, initiation, (2) mr~;r;;a-alrn collPCtion, (~P "i7r'~ proficiency (4) PMm-a the use,

HARIVAMSHA. is Sandipani's son (tq.)?" The ocean replied, "0 Madhav a huge-bodied demon, by name Panchajana, has devourec: that boy, in the form of a Timi fish (t5)." Hearing it the eternal Purusha Achyuta (Krishna) wen;, to Panchajana and killed him. But he did not get his pre, eeptor's son (t6). The conch, which Janarddana obtainec after slaying Panchajana, is known amongst gods and men: as Panchajanya (r7). Thereupon that foremost of Purushas repaired to the abode of Vaivaswan (Yama). Then approaching him Yama salutec' Gadadhara (r8). Krishna said to him :-"Give me my pre, ceptor's son." Thereat there took place a terrible encounter between them both (tg). Thereupon having vanquished the fearful son of Vivaswan, the foremost of Purusha Achyuta obtained the child son of his preceptor (20). He thet~ brought from Yama's abode his preceptor's son lost for a long lime. By the power of Krishna of peerless energy Sandipani's son, dead long ago, returned in his bodily form. Be= holding this highly wonderful feat which cannot be thought of or performed by any all the creatures were filled with, surprise. Taking his preceptor's son, Pancfrajanya an~. diverse precious jewels, Madhava, the Lord of the universe; returned (2t--23). Having brought all those precious jewel: through Yama's servants the Rakshasas Vasava's younger brother (Krishna) dedicated them to his preceptor (2, Having handed over to their preceptor Sandipani, his son of the same age and beau.:y, as before, together with all tPrt jewels the highly intelligent Rama and Keshava, the foremos: of all the warriors, in all the worlds, in the use of clubs, sword:., and various other weapons, were pleased (25-26). Being greatly pleased with the reconciliation with his son, who had been lost for a long time Kashyas's son Sandipani honoree` greatly Rama and Keshava (27). Having acquired master; in the use of all weapons and honored their preceptor, thosetmo vow-observing and heroic sons of Vasud-va retarrxe" HARIVAMSHA. to Mathura (28). Hearing of the approach of the two scions of the Yadu race, all the Yadavas, boys and old men, headed by Ligrasena, delightedly went out of the city to receive then (29). All the subjects, old and young, the priests and the ministers stood before the city in rows (30). Bugles were sounded, people began to chant the glories of Janarddana, and all the streets were adorned with flays and garlands (3t). With C;,-ovinda's return all the houses were filled with joy as on the occasion of an Indra-Yajna (32). The songsters began to sing, in high ways, songs `of blessings and eulogy, highly liked by the Yadavas (33). They made the announcement, "the two brothers, Rama and Govinda(r) celebrated all over the world, have returned to their city. Let all fearlessly sport with their friends" (3q.). O king, when Govinda arrived at Matlmrd, there was none who was poorly, sorrowful or insensible (35). The birds began to

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pour sweet notes, and the horses, elephants and cows were all cheerful. And men and women attained to mental felicity (36). Delightful winds began to blow and the ten quarters were freed from dust and all the tutelary deities in the temples became delighted (37). What more when Janarddana arrived at the city all tire signs, that were visible in the golden age, appeared there (3$). Thereupon in an auspicious moment ascending a car drawn by horses, Janarddana, the slayer of his enemies, entered the city of Mathura (3g). As the gods follow Salcra so all the Yadavas followed IJpendra when he entered tire charming city of :Vlathura (q.o). Thereafter as the sun and moon enter into the setting mountain so those two descendants of Yadu delightedly entered into Vasudeva's house (4 t). Keeping all their arms in their own house those high-souled sons of Vasudeva, ranging at will along with the Yadavas, began to range in woods full of fruits and flowers and in streamlets of clear water near the Raivata mountain beautified with lotusleaves and Karandavas. Thus Rama and Keshava, of beautiful

HARIVAMSHA. faces and having one heart enjoyed there a few days under Ugrasena (42-45)= CHAPTER LXXXIX. (JARASAND.HA PREPARES TO ATTACK MATHIIRA). VAISHAMPAYANA said :-United with Rohini's son Krishna spent some days happily in the city of Mathura filled with Yadavas (t). Gradually his person was embellished with the grace of youth and regal prosperity and he began to range all over Mathura adorned with woods (2). After some days had elapsed in this way, Jarasandha, the king of Rajagriha, heard of Kansas death from his two daughters (3). Hearing this the powerful Jarasandha was worked up with anger. And inorder to pay his debt to Kansa and to slay all the Yadus, the powerful Jarasandha, in no time, set out with his army consisting of six divisions. O Icing, the king ;f Magadha had two very beautiful and youthful daughters by name Asti and Prapti. The royal son of Varhadratha conferred them on Kansa (q.-6). Having chained his father the son of Ahuka enjoyed in their company. You have heard many a time and oft how, depending on Jarasandha's (help) and disregarding the Yadavas the lord of Surasena became king (y). Inorder to satisfy his duties by his kinsmen and to accomplish their objects Vasudeva was always carefully en, gaped in i,7grasena's well-being. Kansa did not spare him even (8). When the vicious-souled Kansa was slain by Rama and Krishna, Ugrasena, encircled by Bhojas, Vrisbni` end Andhakas, became king (g). HARIVAMSHA. 383 Asti and Prapti, the wives of a heroe, were the beloved daughters of king Jarasandha. Therefore burning like fire in anger at their instigation and making every possible arrangement the king of Magadha started for Mathura. All the highly energetic warrior leings who were defeated and subjugated by Jarasandha's prowess, all those who were his friends, relatives, kinsmen and allies, encircled by their own ;armies, followed Jarasandha with a view to please him. Dantavakra the king of Karusha, the powerful king of Chedi, the king of Kalinga, the foremost of the powerful, Poundra, Sangkriti, the king of Keshika, the king Bhishmaka, his son Rukshmi, the foremost of bowmen who used to challenge Vasudeva and Arjuna in a fight, Venudari, Shrutarva, Kratha, Angshuman, the powerful kings of Anga, Vanga, the Icings of Koshala, Kashi and Dasharna, the powerful king of Sumha, the lord of Vidha, the powerful king of 1VIadra, the lord of Trigarta, the king of Shalwa endued with prowess, the highly powerful Darada, the energetic Bhagadatta the lord of Yavanas, Sai~ vya the king of Shouvira, Pandya the foremost of the strong, Suvala, the king of Gandhara, Mahavala, Nagnajit, Gonarda : the ping of Kashmir, the Icing of Darada, the highly powerful Duryodhana and other sons of Dhritarashtra-these and other highly powerful kings, mighty car-warriors, followed Jarasandha, out of jealousy towards

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Janarddana. Entering the province of Shurasena, abounding in barley and fuels,tlzey all, placing their respecting detachments before them, laid slegP to Mathura (IO-22).

CHAPTER XC. (JARASANDHA'S ARMY). V AIStIAMeAYANA said:-Holding their counsels all the Yadavas, headed by Janarddana, surveyed the encampment of the kings in the gardens of Mathura. Afterwards with a delighted heart Krishna said to Rama ;-"Forsooth the ac. eomplishment of the object of the gods is near at hand since king Jarasandha has come near us. The pennons of the cars, coursing like air, are being seen (r-r3). Behold, O Sir, there shine the umbrellas of kings desirous of victory, white as the moon (q.). The rows, of white umbrellas stationed on the cars of the kings, are moving towards us like swans rang. ing in the sky (5). However the king Jarasandha has arrived here in proper time. He is our first guest of battle and is the touch-stone for testing our strength or weakness (6). O Sir, while the emperor has arrived here, we must begin with the fight. Judge now the strength of the enemy's army ~'xiving vent to these words without any anxiety, Krishna, desirous of slaying Jarasandha and fighting with him, began to survey his army (8). Having taken a survey of the assembled kings and armies, the immortal Krishna, the foremost of Yadus conversant with Mantras bagan to thing= within himself '9). "These are tile kings assembled who wend the ways of the mortals and wilt meet with death on account of their own actions as pointed out by scriptures (to). I consider these leading kings, on the verge of death, sprinkled by Death like unto sacrificial beasts. Their bodies are all shining as if they are about to repair to the celestial region (2t). Assailed by the armies of these sovereigns and exhausted with the weight of their burden Pritr.ivi Eea.rth), covered with Powerful kingdoms, went to FIARI'VA114StfA. Prahm! in the celestial region. In no time the surface of the earth will be shorn of men (i2-z3). And kings by hundreds will be killed." VAISHAMPAYAIVA said:-The highly powerful, effulgent and persevering Lord Paramount Jarasandha came there encircled by fore-fold ocean-like forces consisting of warchariots containing beautiful seats and drawn by powerful steeds whose course is never obstructed any where, cloudiilce elephants embellished with bells and golden seats, rides by car-warriors well-read in the science of war and driven by clever charioteers, horses, going in leaps and bounds, driven by horsemen and resembling clouds and numberless fearful foot-soldiers armed with swords and coats of mail who could bound up in the sky like serpents (Iq.-zg). Innumerable kings attentively followed him. All the quarters of the city and her woods, resounding with the rattle of cars resembling the muttering of clouds, the tinkling of the ornaments worn by elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the Emperor Jarasandha, with his army, appeared like an ocean. With shouts and slapping of arms, the armies of these kings, consisting of proud warriors, appeared like an army of clouds. That army, consisting of cars and infuriated elephants, quick-coursing horses, and infantry resembling the skyrangers, appeared like a collection of clouds descending on the ocean in the rains (2a-aq.). Thereupon all the kings, headed by Jarasandha, with their armies encampod around the city of Mathurd (25). The detachments of the army accomodated in the tents shone like the ocean overflowing in the light half of the month (26). After the expiration of the night those kings, delirious of fighting, rose up for entering into the city (27). Those kings, assembled on the bank of the Yamuaa, began, out of curiosity, to hold proper counsels on the eve of the battle (28). Then there was heard a great ru:n=a.lt of the kic:gs rcdembling that of the heaving deep at HARIVnMSHA,

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the time of the universal dissolution (2g). At the commaj;.;of the king, elderly guards, with head-gears on their head" and canes in their hands, began to move about exclaimir:g Ma (i, e. Do not make noise) (30). Thereupon that arm;,, trashed into silence, shone like an ocean abounding in fiche and huge serpents (3t). When imformed of the mandate of the king that hu..-, ocean-like army stood motionless and silent like a Yogin, ti,_eking Jar2sandha, spoke, like Vrihaspati (32). 'Let th"', armies of the kings united lay siege on all sides to this citg~ (33) Let them get ready stony weapons and maces and all the level grounds be overflowed with water. Let them hole up swords and daggers (3q.). Let them assail the city with Tankas and Khamitras. And let kings, expert in the ways o~ war, near the city (35). As long as d do not kill in the battle, with sharpened arrows, the two sons of Vasudeva~ Krishna and Sangkarshaa, in the guise of milkmen, as long as the sky is not covered with Tankas so long my army should lay Beige to the city (d6-37). Let all the kings; obeying my command, wait at the outskirts of the city ark. enter as soon as an opportunity presents itself (3$). Let the Maira king, Kalinga king, Chekitan,the king of Valhika,~ Kashmira king Gonarda, the king of Karusha, Drums of Kimpurasha country and the Danava of hill tracts, unitedly and speedily protect the western gate of the city (3g-4c Let Venudari of the Puru race, Somaka the king of Vidarbha. Rukshrni the king of Bho~as, the Malavaking, Suryalcsha, the highly powerful Drupada, the king of Panchalas, Vinda and Anuvinda of Avanti, the powerful Dantavakra, Chhagala; Purumitra, the emperor Virat, the Icing of Koushamv, 1Vdalava, Shatadharewa, Viduratha, Bhurishrava the king of Trigartta, Vanga and Panchanada all these illustrious king and powerful like a thunder-bolt now capable of attacking 2 fort, get upon the northern gate and assail the city (q.t-q.4) Let Ansumana's son the hen,;- Ka?taveya9 Uluka, Inkalavy,,, HARIVAMSHA. `v'rihatkshatra,Kshatradharma, Jayadratha, UttamoujA, Shalya, Kouravas, Kekayas, Vamadeva the king of Vidisha, Sangkiti and the king of Seni ~=re.py the eastern gate of the city. Let them proceed destroying everything as the wind disperses the clouds (q.5-47) -Myself, Darava and the powerful king of Chedi will protect the Southern gate with our army (48). Thus beseiged on all sides by these armies let the city entertain a great fear like that at the fall of a lightning (4g). Let club-holders with clubs, Parigha-holders with Parighas and othee soldiers with various other weapons rend the city (50). By you, O kings, this city, of up hills and down hilis, should be levelled down to-day (5t).' Having thus arranged his four-fold forces the king Jaracandha, along with other kings, proceeded angrily towards the Yadavas (52). The clever and well-armed warriors d?asharhas too confronted them. Thus there commenced a terrible fight, abounding in cars and elephants, between that overwhelming army of the kings and the limited number of Yadavas like that between the gods and Asuras (53). At that time beholding the two sons of Vasudeva issue out of the city the armies of the kings lost heart and the animals grew terrified and bewildered (54). Seated on a car those two descendants of Yadu, Rama and Krishna, began to move about in anger like two Makaras that agitate the ocean (5s). Thereafter when in perfect sense they began to fight in the battle there arose in them their ancient intelligence regarding the use of weapons (56). Andoeven in that battle-field there fell down from the sky, strong, flaming and great weapons (57). Inorder to feed upon the flesh of the kings, those huge weapons, assuming bodily forms, stricken with tl;irst (as if), adorned with celestial garlands and scents, burnli'g in their own -effulgence and terrifying the sky-rangers, descended from the welkin. And Rakshasas, desirous of gating royal flesh, followed them (K8-5g). When in that 2reat battle came down for those two Yddavas, the plough

HAFLIVAMSHA. share Samvartaka, the mace Sounanda, SrAnga the foremost of bows, the club Koumodaki-these four powerful weapons of Vishnu, the beautiful Rama, the foremost of Satwatas, took up first of all, with his

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right hand, the plough-share, embellished with celestial garlands, rising like a flag and proceeding obliquely like a serpent, and that foremost of maces Sounanda that creates depression in the enemey (60-63), The powerful Krishna took up the celebrated bow Sranga which is worthy of being seen by all the worlds (64.). The other hand of the lotus-eyed Krishna, the necessity of whose incarnation was known to the gods, was adorned with the club by name Koumodi (65). Thus armed the heroic Rama and Govinda, resem~?ing Vishnu himself, opposed the enemies in battle (66). Displaying their prowess and discomfitting their enemies those two heroic sons of Vasudeva, dependant on each other a,,-,d designated by the appellations ef elder and younger brothers, began to range there like two gods (67-68). Raising up an anger his plough-share resembling the king of serpents, ranging in the battle-field like the very death of his enemies and drawing in the cars, elephants and steeds of the Kshatriya car-warriors Rama began to appease his anger Throwing up these mountain-like elephants with the end of his plough-share and as if churning tuem with the strokes of his mace he began to move about in that battlefield (y). Thus brought on the pint of being almost destroyed by R;'tma the leading Kshatriyas returned in fear to Jarasandha, who, observant of the duties of a Kshatriya, said thus to them :-" Fie on your Kshatriya conduct, since you have returned from the battle-field m fear (72-73). The learned say that those, who, deprived of their cars, fly away from the battle-field, are visited by an unbearable sin like that of infanticide (7q.). Why do you fly away, O terrified Kshatryas ? e'` ~ ~~s Your conduct. Urged on by my bows do you return HAEtIVAbISHA. 389 soon (75). You need not fight. Wait here as spectators. I shall myself despatch these two cow-herds to the abode of Yama (y6)." Thus urged on by JarAsandha the Kshatriyas again rallied round with delighted hearts. And spreading a net-work of arrows they again engaged in fight (77). Armed with coats of mail, Nishtringshas, pennons, swords, flags, bows with strings, quivers and arrows and accompanied by horses embellished with golden chaplets, cars followed by a rattle like the muttering of clouds and elephants resembling clouds and driven by drivers they again set out for the battle-field (78-fig). With rising umbrellas held over their heads and fanned by beautiful chouries the kings, stationed on cars, shone greatly in the battlefield (80). Taking up heavy clubs and maces, some warrior-kings, foremost of car-warriors, out of love for war, entered the battle-field (8z). In the meantime, seated on a most excellent car, adorned with a pennon carrying the emblem of Garuda the powerful Vasudeva, ever increasing the delight of the celestials, approached carefully Jarasandha and pierced him with eight arrows, his charioteer with five sharpened shafts and his horses with other arrows. Beholding Jarasandha in this perilous plight the mighty car-warriors Chitrasena and the Commander-in Chief Kaishilca both cut Krishna with arrows. And Kaishika pierced Baladeva with three arrows (82--85). With his spike the heroic Baladeva sundered his bow into two pieces and creating-in no time a downpour of arrows assaild many a heroe with his arms embellished with gold. Worked up with anger Chitrasena wounded him with nine arrows (86-87). Then Kaishika wounded him witfa five arrows and Jarasandha with seven. Janarddana wounded them each witty three winged arrows (88). The powerful Baladeva struck Chitrasena's .car with ten sharpened arrows (89). Baladeva, with his spike, sundered his bow into two Feces. With his bow shattered and deprived of his car, the

390 HARIVAMSHA. '~ HARIVAMSHA. 391 powerful Chitrasena, greatly worked up with anger and desirous of slaying the holder of plough-share, proceeded towards him. The highly powerful Jarasandha cut off the bow of Rama who was discharging NarAChas inorder to kill Chitrasena (9o--9t). The king of Magadha, in anger, struck his horses with his

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club. The highly powerful and horoic jarasandha thus confronted Rama (92;. Then taking up a mace Rama pursued Jarasandha. An encounter then took place between them both desirous of killing each other (93). Beholding the Magadha king fight with Rama, Chitrasena, ascending a war-car, encircled Jarasandha with a huge army of elephants and other warriors. Then began a close fight between the two armies (94-95). Thereupon surrounded by his huge army the highly powerful Jarasandha attacked the Yadavas who preceded Rama and Krishna (96). Then there arose a great tumult from both the armies like that of an agi. tated ocean (97). 0 king, there was heard a great sound of the numberless bugles, conches and trumpets of both the armies (98). On all sides were heard the shouts and the slapping of the arms of the soldiers. And a storm of dust was raised by the hoofs (of the horses) and the wheels (of the cars) (99). And there stood roaring at one another, heroes armed with bows and various other weapons (TOO). Thereupon giving up all hopes of life, thousands of highly powerful car-warrious, elephant drivers and infantry fearlessly engaged in fight. And a terrible encounter took place between Jarasandha's arm;-, and the Yadavas (IOI-IO2). 0 Bliarata, placing Baladeva before them and taking a half of their army Sini, Anadhrishthi, Eabhra, Vipritha end Ahuka attacked the sothern flank of the enemy's army protected by Jarasandha, the king of Chedis, the highly powerful Udichyat Salya, Salya and other kings. And renouncing all hopes of life they began to discharge arrows (lO3-IO5). O foremost kings, Avagaha, Prithu, Kanka, Satadyumna and Vidurathay led by Janarddaua, with the other half of the army attached the detachment protected by the highly powerful Bhishmaka, Rukshmi, Devaka, the Madra king and the kings of the West and South endued with energy and prowess. And casting off all hopes of life they began a dreadful fight discharging, Saktis, Rishthis, Prasas and arrows (I06-Io8). On that battle encircled by a huge army Salyaki, Chitraka, Shyama, the energetic Yuyudhana, Rajadhideva, Mridara, the mighty car-warriors Swaphalka, Prasena, and Satrajit, attacked the left flank of the enemy's army. They began to fight there attacking half of the enemy's army led by Mridara and assisted by the highly powerful western kings headed by Venudari and the sons of Dhritarashtra (Io9-I II). CHAPTER XCII. (THE BATTLE BETWEEN KRISHNA AND JARASHANDHA)o VAISHAMPAYANA said :-Thereupon there commenced a great battle between the Vrishnis and the commanders and vassal kings of the lord of Magadha (I). 0 foremost of the descendant of Bharata, Vasudeva fought with Rukshmi, Ahuka with Bishmaka, Vasudeva with Kratha, Vabhru with Naishika, the king of Chedi with Gava, and Shambhu with Uantavakra. Thus did the great heroes and soldiers, belonging to the army of Vrishnis, fight for twentyseven days with the highly powerful sovereigns and soldiers of the king of Magadha's party (3-4). Those who rode elephants fought with such, the cavalry with the cavalry, the infantry with the infantry and the car-warriors with the car-warriors (5). A dreadful hair-stirring encounter took place between Rama

392 HARIVAMSHh. ; HARIVABASHA. 393 and jarsandha like unto that between Vitra and the king of gods (6). Caring for Rakshmini's feeling Krishna did not slay Rukshtni, but by virtue of his own learning he sent hack his shafts burning like the rays of the sun and dreaclixi like venomous serpents. l4 dreadful ouslaugErt of soldie=;: took place in this battle (7-8). The battle-field was cover,-,~ with mud of flesh and blood of both the armies. In tl,a,_ encounter of both the contending armies an endless nu:, bee of headless figures arose from all sides. The car-warr:(;r Rama enveloped Jarasandha with arrows resembling poisc.~r~-ous serpents. The heroic king of Magadha too coverr~c:j him with arrows. Thereupon approaching each other quick-coursing cars they struck each other with diverse weapons and sent up leonine shouts. After their horses a< charioteers been slain, their cars had been shattered and their weapons fallen short they took up their clubs and raze towards each other. The earth shook under the weight erE their feet (g-t3). Taking up

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their clubs in anger those t~o highly powerful heroes, expert in fighting with clubs arc having arms as huge as mountain summits, ran towards each other. And in order to witness their fight other heroes desisted from the encounter (t4). Thereupon those tE-. highly powerful heroes, celebrated in the worlds as thc masters of the art of war, began to fight with each other like two infuriated elephants (t5). O king, thereupon carrl,F: there from all quarters thousands and thousands of gocl Grandharvas, Siddhas, Bahtsand Yalcslrxs. Shirring greatl;' in their effulgence the battle-field looked like welkin coverswith luminous bodies (t6-t7). Then turning toward legit the highly powerful Jarsandtra ran towards lama and' Baladava too turned towards south (t8). By resounding tern. quarters as an elephant strikes his antagonist with his tusk-5 so those two heroes, skilled in club fighting, struck sac=otErer (tg). In that encounter the sound of the fall the Balxdeva's club was heard like that of thunder-bolt, ar'. that of IVIagadha king's club was like the riving of a moun. I tain (ao). As the wind cannot agitate the mount Vindhya so the club, slipped off the hands of Jarasandha, could not shake the foremost of the holders of club (2t). By virtue of learning and patience J.irasaadha, the king of Magadha, bore and withstood the velocity of Rama's club (2a). Thus moving about it, diverse circles in the battle-field for a long time both o them grew tired. end then taking rest for some time they began to stripe each other again (2y-2.f). Those two foremost of warriors foualrt with each other for same time on equal terms. And none of them left the battlefield (25). Thereupon witnessing Jarasandha's efficiency in club-fighting the powerful Pama ICft off his club in anger and tools up his mace (25). When in that great battle Baladeva, in anger, tool; up the terrible-Ionising mace of sure aim there was heard in the sky a sweet voice of the witness of the world which said to Baladeva the bolder of plough-share (a7-28). " U Fvama, O thou the conferrer of honors, this king of Magadha is not to be slain by tires. Be not sorry therefore and desist. JardsandEra shall, in no time, meet with his death from the means that I have laid out for his destruction (2g)." Bearing this voice of Providence Jarasandhvt lost heart and Baladeva did nut strike lri;o therefore (30). O Emperor, while they thus desisted from fighting r there tools place $ highly terrible encounter extending over a long time between the Yadavas and other kings 41 which they struck one another fiercely. When tire Emperor Jarasandha was thus defeated aril runic to iris heels arid when, the sun ~;a the lriohlypowerful Yadcrvas, prelecteil by Iii islrua, who had grrurecl their aim, did not pursue Mat in nib(rt. And gzttreri-:g their respective soldiers according to tire will o M,iJlravw they entered into their own city. And all the wealu>ns that carne clown from the welkin also disappeared (0-t--3). And filled with absent-mindedness, king Jatasandha tog returned 50

394 HARIVAMSHA, to his own city. And the kings, who followed him, returned to their respective kingdoms (35). On the other hand, p foremost of kings, having defeated Jarasandha the Yadavas could not consider themselves as completely above defeat, fir he was a highly powerful king (36). The great car. warriors Yadavas fought with him for eighteen times and still they could not slay him in the bathe-field (37). O foremost of Bharatas, king Jarasandha had twenty Akshouhinis of soldiers who all came with him (38). The Vrishnis were very few in number and so they were overpowerd by the king Varhadratha who was

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followed by other -kings (39), Having thus defeated JarAsandha the king of Magadha, the great carwarriors Vrishnis began to live happily (40). CHAPTER XCIII. (AN ACCOUNT OF HARYA5HWA). AISHAMF'AYAIVA said:-With Rohini's son the powerful Vasude.va began to live happily in the city of Mathurfi. filled with Yadavas (z). Gradually his person shone greatly in the beauty of youth a~:;l. regal prosperity. And delightedly he began to range in Mathura adorned with woods (2). Once again incited by his two daughters and remembering the death of Kansa, Jarasandha, the king of Rajagriha, made preparations for a battle (3). In this wise the mighty car-warriors Yadavas fought seventeen times with Jarasandha but could not kill him in battle (q.). Thereupon accom panied by his four-fold forces the prosperous king of 11$agadha made preparations for the eighteenth expedition (5). Out of HARIVpM3HA. 395 shame foe his previous defeats and with a view to slay Krishna, the highly-powerful and valiant king of Rajagriha the beautiful Emperor Jarasandha, like unto the king of gods in prowess, set out encircled by a huge army. And despite his many endeavours he again came back unsuccessful (6-7). Hearing that Jarasandha had desisted the Yadavas, stricken with his fear, began to hold counsels (8). Thereupon the highly effulgent Vilcadru, well-read in moral laws, said to the lotus-eyed Krishna in the very presence of Ugrasena (g). " O my child Govinda, listen to the origin of our family. 1 am relating it because the proper time has come. Act according to my words, if you regard them proper, O pious one (zo). Listen, I shall describe at length the origin of this race of YAdavas as related by Vyasa conversant with the knowledge of spirit (ii). In Manu's race flourished a celebrated and prosperous king by name Haryashwa born of Ihshwaku, and powerful like Mahendra himself (z2). Like unto India's Sachi he had a beloved spouse by name Madhumati the daughter of the Daitya Madhu (z3). She was youthful and o matchless beauty and used always to carry out king's wishes. And so she grew dearer than his very life (z). Observing the vow of one wife that daughter of the king of Dznavas, of a beautiful hip and capable of assuming forms at will, although a woman, used to satisfy the desire of that foremost of Ikshawkus like the sky-ranging Rohini (z5). O Madhava, once on a time binished from the kingdom 65 his eldest brother, that lotus-eyed foremost of kings lilryashwa, conversant with the knowledge of time, left Ayodhya of his own record. And with very few members with him he repaired to woods with his dear wife and began to live there. One day the lotus-eyed Nladhumati said to the Ding who had been exiled by his brother (16-z8). "0 foremost of kings, do thou cast off all desires for k~y kingdom. Let us both go to the house of my father iVIadhu

(I9). There is the charming forest of 112adliu like unto the city of the celestials where the trees pour down flowers and fruits as desired. We shall enjoy there IMppily (201. 0 king, thou art clear unto both my parents and for n:y> satisf;1c. tion thou art dearer unto my brothtr Lovana too (21). So united with him we shall be able to cnjoy there happily as if we are in our own kingdom. 0 foremost of men, repairing there like unto the immortals in the garden of Nandana we shall enjoy there as if in the city of gods. May good betide thee (22). 0 sovereign, greatly vain is thy brother. lie cherishes malice against us and is always proud of his kingdom. We should therefore renounce him: (23). Oli fie on such a wretched habitation and dependance like a slave. Therefore, 0 lieroe, let us both go to my father's house" (24).

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Although he had no desire of bringing about the destruction of his eldest brother through the help of his father-inlaw the lust-stricken king however liked the words of his wife (25). Thereupon after that foremost of men the king Haryashwa, stricken with desire, had repaired with his beautiful wife to the city of Madhu the king of Danavas said to him With love :-"Welcome to thee, 0 my son Harvsliwa, I am pleased to see thee (26-2p). 0 foremost of kings, I confer on thee all this my kingdom except the Madhu forest; do thou live here (28). In this forest Lavana will become thy help and guide in destroying thy enemies (291. Do thou rule over this prosperous kingdom abounding in Icicle, filled with cow-Herds and adortaed with the water of the ocean (30). 0 my son, if thou dost live here thou -,halt have a huge mountainous fortress and thy extensive kingdom, consisting; of prosperous villages and cities, will be the abode of I;wgs (3t)' `the country, that is watered by the ocean, is freed from dangers. There thou shalt have an extensive territory by name Anarta (32). 0 king, that will however come to pass in time. Do thou now engage in performing the duties of a king in this country (33). 0 my child, in time thy family HARIVAh45HA. 397 will be amalgated with the Yadu race originating from YayAti. Although born in the Solar Dynasty thy race shall constitute a subdivision of tile Lunar race (34). My desire is, 0 my c1iiid, that after coicf-rriv9 btpou tliet pakis most exeealentterritory I shall repair to the oceaci dke a't;:~cie of salt for carry inOil ascetic observances (35). 0 my son, being united with L-ivasia, do thou rule over this pr,)sperous and extensive kingdom for multiplying thy race" (36). liearins those words of Madbu and exclaiming "do thou enter into water" Haryashwa accepted the kingdom and tire Daitya too repaired to the abode of Varuna, the asylum of ascetics (37). Thereupon Haryashwa, highly effulgent like unto an immortal, laid out a city for habitatioca on that best of mountains (38). That kingdom named Anarta, consisting of beautiful cities and precious kine, grew prosperous in n(r) time (3)). Inhabited by subjects Anupa country, adorned with forests, situate oil the bank of the ocean and abounding in walls and villages, was filled with fields and corgi-::: (40). The highly powerful king Ilaryashwa, enhancing the delight of the subjects and cities, ruled over the prosperous kingdom with glory and in pursuance of the royal duties (4y). By the perfect administration of tila high-souled Haryashwa that prosperous kingdom became. endued with all the characteristics of a kingdom and gradually increased in dimension (42). Adorned with roval accomplisliments, that king, 0 lord, stationed in a kingdom, by his conduct and morality acquired the prosperity of his family (43), Thereupon gradually desiring for a son the intelligent Haryasliwa bf~gan practising holy observances. Ile begat on Madliumati his highly illus. trious son Yadu (4.;.). Gifted with a voice like the blare of a bugle, irrepressible unto his enemies and endued with all regal marks the highly energetic Yadu began to grow up gradually (45-46). He was the only begotten son of the high-souled Haryashwa who ruled over the prosperous earth

HRttl VAMSI-3A. Therefore having ruffed piously for ten thousand yea.; over his kingdom suffering no deterioration tire king Har;<<. ashwa disappeared from tire earth and repaired to the ci ~, of the celestials (q.8). Thereupon the subjects installed ti~-valiant Yadu` in tire kingdom. After the demise of his sly the beautifnl Yadu, like unto lndra himself, (from whom tt.~ Yadavas have sprung) rose like the sun and governed C.;<, earth. (During his regime) the tear of robbers was d.. pelled (4g-5o). Once on a time while engaged in sporting in the wat._:~: along with his liberal wives like unto the moon (surroundec, by stars the king began to swim in the water of the ocea: be was all on a sudden assailed by the powerful king c ,; serpents Dhumavarna (5i-5z). Dragged by the Icing of se_ gents he was taken to his city, which had pillars and doo,r~ made of diamond, was adorned with a (reap of pearls, whi.;: conch-shells, masses of various other jewels, corals and trees covered with foliage. It abounded in

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leading serpents livin: in the belly of the ocean and in its middle were temples cl golden or moon-like lustre (53-55). That lord of kings sa=.: there in the clear water o the ocean the city of the serpentchief built as if like one on the surface of the earth (56). Ease at heart the king Yadu entered that structure r.: fathomless water filled with serpent females (57). To hip, was offered a most excellent watery seat made of jeer=. strewn over with lotus leaves and hung together by a lotus thread (58). When the r,icing Yadu sat on that superb serpent seat Dhumavarna, the Icing of Pannagas, respeetfulY said (5g). "O foremost of Yadus, having established this grey: family on earth and begotten you, a highly powerful sove: eign, your father has gone to heaven s'(6o). O my chip'; the family, the very mine of kings, that your father hay established for the behoof (of the world), will be known Yadava after your name (6t). 0 Lord in this your famit". FIARiVAMSH?1. 399 the gods, the Rishis and the eternal sons of the great Uragas will take birth as men (62). O foremost of kings, therefore, in pursuance of your own duties and by virtue of patriarchal deeds, accept these five maiden daughters of mine begotten on the sister of Yuvanashwa. You are worthy of obtaining a boon and I shall confer one upon you (63-6q.). Those, who will be born in your family, will be celebrated by the names of Bhouma, Satwata, Bhoja, Andhaka, Yadavat DAsharha and Vrishni-these seven (families) (65)." Having said this and with water in his hands the foremost of Pannagas, Dhumavarna, who was observing the vow of a daughter, gave away to him cheerfully his daughter. And then delightedly he conferred on 1'adu the following boon :--"O giver of honors, these my five daughters will give birth to five sons endued with the energies of their parents. in equal proportions. By the power of my boon all the kings; born in your family, will be able to assume forms at will and range in water" (a566g). Having thus obtained the boon and the five maidens the king Yadu, like the moon, rose up soon from the water (70), Adorned with celestial garlands ra nd unguents the king, in his bridal dress and encircled by the five ladies like u-nt(r) moon in the midst of five stars, visited the entire inner apartment of the serpent (y-7z). Then having consoled his five fire-like wives the king, filled with great delight returned to his own city (73).

CHAPTER XCIV. (THE SONS OF YADU AND THEIR CONQUESTS). VAISHAMPAYANA said:-After a long time the ki:ar sadu begat on the five daughters of the gaga icing five larF;;;.armed royal sons, the scions of lais fali:ily, nar:rely MucLcA' kunda, Padrnavarna, Madhava, Sarasa and 11arita (i--';f Beholding those five sons like unto the five elements tL: Icing, of incomparable pro%vess, was delighted (3). Once on a time worked tut) with pride and strength tl:~ five brothers, like unto five pill;:rs of earth, stood before their sire and said :--"Q father, we have come of age and have been endued with great strength. Command us soon wlw~ we shall do according to your mandate" (4-5) Hearing the words of his sons endued with the prowess of a tiger and marking their earnestness for i %ork Yadu, 0~< foremost of kings, was highly pleased and said (6) :-"I e~ my son Nluchukunda build up two mountainous cities around, the mountains Viodhya and Rikshavan (7). Let my srd~: Padmavarna build up in no time in the Sauth a city on tip, mountain Sahya (8). Let my son Sarasa lay out a charming city in the province adorned with Chanipaka trees in t:e West on tire mount Sabya (g). Let my son, the large-armed Harita protect the island okDlrumavarna, the king of serpents, situate in the ocean of yellow water (ro). And installed ii? the office

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of heir-apparent, let my pious and large-armed sots MAdhava, the eldest and foremost of all my sons, rule over my own kingdom (i r )" Thereupon according to thw mandate of their sire, tbc~yCfioremost of kings, duly installed with chowries and other S; and having attained to regal prosperity, set out towards thcA ` respective provinces in search of tire quarters where tl~ef HArtIVAMSHA. 4'0d would lay out their cities (r2-t3). Having selected the interior of the Vindhya impassable with hills, situate on the bank of Nermuda, for laying out his city, the royal saint Muchukunda cleared that place, constructed a bridge on a level with Nermudl and laid out ditches full of fathomless water around the city (i4-r5). In the various wards of the city were constructed temples, carriage roads, shops, high ways and gardens (26). Within a very short time that foremost of kings Muchukunda adorned his city with flag-staffs and pennons and filled it with wealth, corn and kine. It became prosperous like ~(Amaravati), the capital of India (i7). That foremost of kings, powerful like the king of gods, thus named his city built up by his own power. Since this city is built under the protection of the mountain Rikshavan and abounds in rocks it will be celebrated by the name of Mahishmati (r8-rg). Thereupon between the mountains Vindhya and R1kshaVAn he laid out a highly charming city beautiful like the city of gods, by name Purika consisting of hundreds of gardens, prosperous shops and courtyards (2(r)-2I). Because that city was laid out around the mount Rikshavan by the pious- souled king Muchakunda it was named Purika (22). Thus did the powerful king Muchukanday the foremost of the pious, build two spacious cities'worthy of being enjoyed by the gods and began to rule over them (23). The royal saint Padmavarna laid out, on the mountain Sahya on the bank of the river Vena, the province Padmavata abounding in trees and creepers whir a skill like that display ed by the celestial Architect Viswakarma. And 'ibis city was known by the name of Karavira. Knowing the small compass of his territories the king laid out one complete kingdom (24-26). In the well-known prosperous province of Vanavasi abounding in trees of all seasons Sarasa built his highly charming city Krouncha consisting of many Champoka and Asoka trees and coppery colored earth (27-28). Harita "~Paan to govern the island of the ocean abounding in

4(-,N HARIVAM51iA. HARIVAMSIIA. 403 many jewels and beautiful women (2g). In his kingdom the fishermen, called Mudgaras, used to range in the bed of the ocean and collect shells (30). People of other provinces used to gather heaps of corals and brilliant pearls grown in water. (3 t). Searching in small boats and collecting jewels born in water Nishadas used to gather them in big boats (32). People of that kingdom used to feed upon fish and meat. Taking all sorts of jewels the inhabitants of the J,weled island used to go to distant countries in boats and used to encompass the satisfaction of flarita only like unto the god of riches with articles acquired by merchandise (33-'34). Thus originating$from the lkshwaku race and being divided into four by the sons of Yadu his family was split up into four branches (35). Having conferred in time upon Madhava the foremost of the Yadu race his own kingdom, the Emperor Yadu cast off his earthly body and repaired to the city of the celestials (36). To Madhava was born a powerful son by name Satwata endued with the quality of goodness and endowed with every sort of royal accomplishment (37). Satwata's son, the highly powerful Bhima also became a king. After his name his descendants are called Bhaima and those of Satwata are known by the name of Satwatas (3f;). While this king was ruling Rama also flourished in Ayodhya. Having slain Lavana Satrughana (at that time) devastated the Madhu forest (39). That Lord, the enhancer of Sumitra's joy, laid out in that forest the city c of Mathura (40). When in time Rama, Blrarata and the two sons of Sumitra (Lakshmana and

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Satruahna) terminated their career on earth, Bhima, on account of its contaguity to his own kingdom, brought that territory of Vishnu under his own control and began to live there (41-42). Thereupon when in Ayodhya Kusha became the king and Lava the heir apparent Andbaka began to govern that kingdocn (_ ;)- Andhaka's son was the king Revata. From hill' was born the king Riksha on.",the charming mountain situated on the bank of the ocean. After his name that mountain is known as Raivataka in the world (44-45), Raivata's son was the highly illustrious king Vishwagarbha. He was greatly powerful and was a celebrated Icing in the world (46). 0 Keshava, hebegat on his three goddess-like wives four auspicious sons like unto patriarchs by name Vasu, Vabhru, Sushena and Sabhaksha. Each, of those leading descendants of Yadu, acquired renown like a patriarch (47--48). 0 Krishna, this family of Yadus has been spread on earth by those kings having off-spring who were born in this family (49). Vasu had a powerful son by name Vasudeva and two beautiful daughters by name Kunti and Srhutrashrava (54), Kunti, ranging on earth like a goddess, was the queen of the king Pundu and Shrutashrava was the wife of Damaghosha the king of Chedi (51). 0 Krishna, thus I have relatad to you the origin of your family as I had heard before from Krishna Dwaipayana (52). At present our family is on the verge of extinction, and therefore for encompassing our well-being and victory, thou, as the self-sprung Deity, art born as our leader in our family (53). Thout art omniscient and the upholder of all. And thou art above even the comprehension of gods. We can hide thee by recognizing thee as one of the citizens (54). 0 lord, thou art capable of fighting with king Jarasandha and we too, determined upon entering into a fight, are ready to follow thy guidance (55). Jarasandha, era the o1her.,hand, is of incomparable prowess, the leader of the entire circle of kings and] has innumerable soldiers. But our resources are limited (56). This city has a limited supply of food and fuels. It is not protected by a fort. The diches of water are not well kept and the gateways are not furnished with weapons. It will 'lot therefore be able to stand attack for even one day. Ramparts and walls, extending over a long distance, should L'e constructed around it (57-,58). And the arsenal bllould

,i04 HARiVAMSHA. HARIVAMSHA. 40,15 be repaired with bricks. Kansa used to protect his own cit., by his own strength and so it is not protected by many merJ; (59)~ how when Kansa is dead and our kingdom is newla,, acquired this city will not be able to stand a new seige (6 When besieged this city will be assailed by the enemies any completely ruined forsooth over kingdom, along with mer will meet with destruction (6t). The Yadavas, who,-,,. taking advantage of their 'internal dissension and desire,,,., of a kingdom we have conquered, are showing signs r enmity. Do what conduces to our well-being (62-53' On account of our king at this time when our kingdom f_: in danger we shall be the butt of redicule even unto th(c)v-_ kings who have taken to their heels in fear of Jarasandl~ (63). O Keshava, the people, who will be obstructed in th,v city, will distressing?y say "we have been ruined by th~ internal dissensions of the Yadavas (6q.)." O Krishna, I do net speak thus with a view to excite in'thee thy sense of duty, but have simply expressed my opinion out cr affection (6g). O Krishna, do thouencompass"what7conduce-: to our well-being row. '1 hou art the commander of thin army and we are to follow thy orders. Besides, thou art the root of their quarrel. Do thou save us as well as thy ownpelf (6h). CHAPTER XCV. (KRISHNA MEETS WITH PARASURA:vIA). AISHAMPAYANA said:-Hearing the words of Vilcad; the highly illustrious Vasudeva, with a delighted minca'd A l -` 0 Krishna,. what the intelligent Vkarlro, the fc:. most of royal speakers, and conversant with the meaning royal counsels has said, is true and well meaning. He has related royal duties and truths conducive to the 11 b ' of the universe. said (1-3).

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Hearing the words of his father and of the high-souleei t7ikadru, Krishna, the foremost of men, gave vent to the following reasonable words (4). " I have listened to what you have said, surveying (the course of) the Povidence according to reason, order, logic and scriptures (5). Hear the reply that I give and accept it after hearing. The king should behave according to order and moral laws (6). A king daily meditates on peace, quarrel, conveyance, seats, dissension-making and help (7). A learned king should not place himself before a powerful enemy, but rather should fly away. And in proper time and according to his strength ht should engage in fight ($). Therefore although I am capable, I shall, at this very moment, fly away with the worshipful Baladeva for saving my life like one incapable (g). Ascending the mount Sahya beautiful like myself along with my reverend elder brother, I shall enter into Deccan and we shall behold the charming cities of Karavira and Krounch and the foremost of mountains Gomanta (10-II). Hearing of this our departure that Emperor, elated with success, will not enter into this city but rather will pursue us in pride. And repairing to the forest of Sahya with his followers he will endeavouR to arrest us (t2.-.-t3). Therefore this our departure is conducive to the wellbeing of the race of Yadu. By this, the Province, the city and the citizens will fare well (tq). When an enemy flies away from his kingdom, the kings, desirous of achieving victory while in another kingdom, do not desist from fighting without killing the enemies (c5). After this conversation, the heroic Krishna and Sangkat. `liana; although capable, set out for the youth without ex,~ ve - etng Do what that foremost of Yadus has

HARIVAMSHA. periencing the least anxiety in mind (F g). Assuming forms at will they began to travel in hundreds of southern kingdoms (r7). Thereupon getting upon the charming mountain of Sahya and experiencing joy they reached the road leading to the south (t8). Going by that road they, within a short time, reached the city of Karavira, presided over by the members of their own family and adorned with the mount Sahya. They saw there a huge fig tree on the bank of the river Vend. (rg-2o). They saw there the eternal great ascetic Rama, the descendant of Bhrigu who is never exhausted and like the sun on the mount Mandara milching his sacrificial cow with her calf ever giving mllk whenever desired and white as the milky Araui tree near the mount Mahendra. He was seated at the foot of that tree, had his axe on his shoulder, wore bark and matted locks, was white as the flames of fire, effulgent like the sun, the destroyer of the Kshatriyas, motionless like the ocean, was preserving the three sacred fires, was emaciated with the performance of three oblations a day and was like the very preceptor of gods (2t-26). Thereupon Krishna, the foremost of speakers and conversant with the history of men, addressed that foremost of Rishis, in sweet words saying (27):-" O Reverend Sir, I have known thee as the foremost of Rishis, Rama, the son of Jamadagni born in the race of Bhrigu, and the destroyer of the Kshatriyas (28). O descendant of Bhrigu, having agitated the ocean with t<he velocity of thy shafts thou bast laid out a city by name Surpara, two thousand cubits in breadth and one thousand in length. Thou bast laid out a great province in the prosperous groves of the Sahya mountain situated on the bank of the great ocean. Remembering the destruction of thy sire thou didst, with thy axe, chop off the thousand arms of Kartavirya resembling a forest. Even now the Earth has her mud covered with o qvol blood of the shatryas who were killed by tfv H2IRIVAMSHA. 407 axe and were shorn of effulgence. O son of Renulca, the axe remains here in the same way in which thou didst hold it in battle on earth out of anger against the I<shatryas. O Vipra, we wish to hear from thee some thing. Do thou reply to it without any hestitation of mind. U foremost of Munis, perhaps thou mightest have heard of two Yadavas living on the bank of the Yamuna. We are thosG two Yadavas living in Mathura. From the very commencement of our birth, our ifather Vasuveda, the foremost of

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Yadus and ever observant of vows, afraid of Kansa, placed us in Vraja. There we grew up without any fear (2g-37). As soon as we came of age we entered into Mathura and powerfully destroyed the haughty Kansa in the assembly (3$). Thereupon placing his father Ugrasena in his royal office we again, as before, engaged in the work of cow-herd boys thou of firm vows, thereafter when Jarasandha laid seige to our city for many times and fought we, although capable, in the interest of our city and subjects, in fear of his preparations, left our city on foot, for we are not powerful, have made no preparations and have so soldiers, carts, coats of mail and weapons (40-42). Thus, O foremost of Munis, we have come to thee. Do thou welcome us with good counsels (43)." Hearing those their becoming words Renuka's son Rama, born in the race of Bhrigu, replied in words pregnant with morality (). "O lord Krishna, in order twgive you counsels I have just alone come to this place without my disciples (5) thou having lotus-eyes, I know thy habitation in Vraja and the destruction of the vicious-souled Kansa and other Uanavas (46). Coming to know now of thine and Rama's quarrel with Jarasandha I have come here, O thou having a beautiful face, O foremost of men (7). O Krishna, I know, though not a boy, thou, the eternal lord of the universe, heat 00come a boy, for encompassing the work of the gods (8). E-IARIVAMSHA. Although there is nothing in the three worlds which thou dose not know still listen to what I say out of devotion (fig), G Govinda, thy predecessors laid out and established this ciirf of Karavirapura (5o). O Krishna, now in this city reigns tl,E highly wrathful, illustrious and celebrated king Vasudev~. Shrigala (5I). Out of jealousy towards the heroes that kicm leas destroyed all thy kinsmen and the kings bore in thy race (52). O Govinda, the king Shrigala is greatly proo<s of uncontrolled mind, cannot look at other's prosperity, i= elated with the pride of his kingdom and riches and is even oppressive towards his own sons (5g). Methinks, O foremost of men, thou shouldst not live in this dreadful KaraviraAura, censured by all tire kings (5q.). Hear, now, I shaft describe the place stationed where thou wouldst be able to obstruct and fight with thy enemy Jarasandha puffed up with power (55). Mayst thou fare well, O Madhava. Let us this very day cross the sacred river Vend with our arms and spend the night on the impassable mountain situated at the boundary of this kingdom (56). Spending a night on one of the minor ranges of the Sahya mountain named Yajnagiri the abode of dreadful beasts living upon flesh, abounding in trees and creepers and adorned with blossoming trees and crossing the river Khalangi, resembling the water-fall of Ganga issuing out of the great mountain and adorned with golden lotuses we shall see the water-falls of the Ganges adorned with various woods of the ascetics. Repairing to that hill we shall behold there the ascetics who do not care for honors although worthy of them. Then crossing the river vve shall go to the charming city of Krouncha (57-6t)~ 0 Krishna, the lord of that province is the pious king ~Ylahakapi born in thy race (62). Without paying a visit to that king we shall repair to the eternally sacred shrine Andhuha for spending the night (63). Issuing therefrom we shall go to the celebrated hill Gomanta consisting of many summits situate in the valley of the mount Sahya (64) HARIVAMSHA< 409 0 Krishna, one of the summits has risen so high up into the sky that even the birds cannot get on it. It is the restingb place of the gods, enveloped with luminous bodies, high aH an etherial house and like the stare-case of the celestial region ; (what more) that mountain is like the second Sumeru and the landing stage for all the celestial conveyances (65-66). Getting upon that high summit ye will ~ range there seeing the sun and the moon, the effulgent lords of the luminous bodies, at the time of their rising and setting and the great ocean of heaving waves and adorning the insular continent of Apara (67-68). Ranging in the forest situate on the summit of the mount Gomanta if you obstruct Jarasandha by fighting with him in the fort you will be able to conquer him (6g). Beholding you

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on the summit of the mountain Jarasandha will become incapable of fighting in the rocks. I see before me the weapons that you will acquire when that terrible battle will set in (7o-7i). O Krishna, as ordained by the gods, such a battle will take place there i between otter kings and the Yadavas that the earth will be l filled with the mud of fish and blood (72). Appearing as if in tire very forms of death, the discus, ploughshare, the club Koumodaki, the mace Saunada and other Vaishana weapons will, in that battle, drink the blood of the kings urged on by death (J3-74). O Krishna, O thou the stay of the celestials, in that battle of discus and mace, as ordained by the gods and brought on by Time, the celestials and thy enemies will behold thinLP Vishnu form (J5-J6), For accomplishing the work of the gods, which has not come within thy recollection for a fang time, do thou, in thy Vishnu form, take up that discus and club (77). Let Rohini's I son, the stay of the world, take up, for destroying the enemies of the gods, dreadful mace and ploughshare capable of grinding the enemies (y8). As spoken by the gods at their meeting held for relieving the earth of her burden this Vill be, thy first battle in the world with the kings (7gY 52

HARiVAMSHA. In this battle thou shaft attain to thy Vishnu form, weapons, prosperity and energy and destroy the army of the enemies 0 Krishna, this -battle will sow the seeds of rarati~ the ~-r~-at 6~,:~1e, abounding a~in weapons, that mill be named ;Rn Do thou therefore ao to that best of n-rovntains ~,,~ta.A,.E,.. ~1_,.:,~1 tl,e signs it appears that Jarasandha is ca the verge of ruin (82). Drinking the ambrosia-like milk ef this sacrificial cow do ye proceed by the way pointed oat by me. May ,good betide ye (831. CHANTER XCVI. (A DESCRIPTION OF THE MOUNT GOMANTA). VAISHAMPAYA1vA said :-Thereupon drinking the mills of the sacrificial cow along with Fiirigu's descendant the two foremost of speakers and Yadava.s Rama and Keshavar endued with the gait of infuriated elephants proud of their strength, set out by the path pointed out by J2madghnr for beholding the mount Gomanta (r-2). As the gods beautify the celestial region so those two heroes, with Jamadagnya as the third, beautified n. road life three fires (3). As the nods come to the anGUnt Nlandar.,, so they, passing over the road frequented by men, reached the mount Gomanta ,~ p},,~ Pv~r7~ . . .~ ~~ ,;Fr^d wi''r chrmono- c ~=pF'''`: i :, ur ; C , scent.d mi,lr i~ err ,;at: d autii;al t)eacoclz. , entirely fiii~ Fees, !:,)urtdiog in trees, and ~esar,arrt with th~ notes of T hr -itaena ;he ".Nrin~4 of cinurl HARIVAMSHA. trees were covered with clouds, the rocks were scratched with the tusks of the infuriated elephants, the places around the water-fall were covered with green grass and creepers and were resonant with the notes of birds (7-8j. Wit]' dark-blue rocks that foremost of mountains assumed various colours hike a cloud. Its body ryas besmeared with metalic discharges. It was adorned with table-lands and springs,

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was filled witty beautiful , celestials like the mount Mainalca coursing at will, was elevated and of high summits. Its base was filled with water. Its caves were adorned with forest, and white clouds and covered with, Panasa, mango, Amrataka, cane, Syandana, sandal, Hint.ala, TamaIa and Ela woods. It was adorned with 1`vlarichalcshupa, Pippali, In;uda, Sala, -Nimva, Arjuna, Patali and Ponnaga trees. The water was ac'.~rned with water-born lotuses and the ground witty ground-horn ones. It was adorned with 'Drumashanda, Jamva, and Jamvula trees and completely embellished with Kan3a, Kandala, Champalta, Ashoka, Vilwa, Tindulca, Kutaja and 1lTaa flowers. It was filled with elephants and deerherds." The spacious valleys of that foremost of mountains were resorted to by Siddhas, Ciaaranas and Rahshasas, the rocks were continually filled with Vidyadbaras, and echoed with the roars of lions and tigers, It was sprinkled with currents of water and adorned with moon trees. That mountain was highly spoken of by the gods and Gandharvas, adorned with Apsaras and covered with flowers of celestial trees. Itws summits had no experience of the strokes of Indra's thunder, forest-fire and fear of high winds. The tops of the summits were beautified with streams of powerful water-falls and shone greatly with the beauty of water and moss. All the passages were inhabited by deer and the sides of that best of mountains were adorned. `with rocks dark-blue like clouds. As the wives beautify a husband so it was beautified by forests abounding in gentle ~;,vared with blossoming flowers, At :io'33e plc",c~`,s ;ty

sn,rmits, bearalified with caves and forests like a man with his wife, burning in effulgence with herbs and inhabited by ascetics, it appeared as if it was adorned with artificial golden forests. It appeared as if with its spacious root and rising summit that mountain was agitating the earth and the sky (9-27)~ Having reached the charming mount Gomanta, the three immortal-like heroes felt a desire for living there (28), Thereupon as the birds rise high up into the sky so like Vinata's son with their course not obstructed any where they, with great force and power, got upon that best of mountains (2g). Ascending like gods that most excellent summit of the mountain, they, without any delay, built a habitation there after their own heart (30). Seeing the Yadavas stationed on tire summit of the mountain the great son of Jamadagni, Rama, with a view to ex. press his liberal views said (d t) :-"O my child lord Krishna, T shall now repair to the city of SurpAralca. Even if you enter upon a battle with tire gods you will not be defeated (32). O Madhava, by the delight that I acquired on the way by your following me, this my immortal body has been blessed (33). The battle, in which you will acquire the weapons and which is intended for the after-life behoof of the kings, as ordained by the gods, shall take place here (3). 0 Vishnu; O Krishna, eulogised by the gods and the foremost of mgrdo thou listen to the moral words of men in; general (351. This present battle with i irasandha, as ordained by Time, is the first instalment of thy human actions which thou bast. begun to perform in the world assuming a human form (g6-37). Do thou thyself, O Krishna, by thy own poEVe=, hold thy weapon and assume thy form terrible in battle (3'91) When thou shah, with thy uplifted discus and mace, stand the battle-field, beholding thy well-formed eight arms even the king of gods will be stricken with fear (3g). O foremost a they l~in~e, as settled in the pity of the celestials from to-cl-51Y HARIVAMSHA. commences thy march for establishing thy glory in the world in the interest of the gods (qp). 0 foremost of speakers, O large-armed Govinda, do thou speedily send for V for waiting on the flag staff of thy car (t). For the kings, whose object of life is to fight under tire subjection of Dlrritarashtra's sons, are waiting for battle as if with their faces turned towards the city of the celestials (2). As if beholding the future destruction of the kings, possessed by widowhood and with one braid of hairs the Earth is waiting for thee (3).

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0 Krishna, O thou tire slayer of thy enemies, when assuming a human form thou shalt be present in the battle-field tire Kslratryas, possessed by hostile stars, without shrinking, will assume a joyous attitude (4). Therefore O Madhava, do thou soon engage in fight for grinding the host of Danavas, for the attainment of the celestial region by the kings and the happiness of the gods (5). O Krishna, honored by thee who art honored by tire universe I consider myself honored by the entire world, mobile and immobile (46). 0 thou of large arms, forsootla thou shaft remember me when thou wilt fight with the assembled kings. I shall endeavour for the accomplishment of thy object (q7)." Having said this to Krishna who never experiences weariness in work, and showered blessings on Trim Jamadagni'a nor; Rama set out for his wished-for quarter (8). CHAPTER XCVII. (BALARAMA GETS DRUNK). VAISHAMPAYANA said :-After the departure of ]amadagni's son Rama, Rama and Krishna, the perpetuators p$

tr-f4 HARiVAMSHA. the Yadu race, assuming forms of their own accord began ;zrange an the charming summit of Gcmanta (t). Wear:,-.J on their breast garlands of wild flowers, clad in dark-bl:,1~ and yellow apparels and with their body besmeared enetalic discharges those two youths, of dark-blue arid wj.;,_ persons, began to range, with a view to sport in the charea= ins forests on the summit and see the sun and moon, tl~-lords of luminous bodies at the lane of the rising and sec tins of planets (2-d). Thereupon once on a time while separated from Krishr,~ tire powerful and beautiful Sangkarshana, ranging on tl:` summit of the mountain, sat under a charming shade of a blossoming Kadamva tree, sweet-scented wind began to fan trim (5-61. Thus served by the wind and smell of wine touching his nostril he felt a hankering for wine and his mouth began to dry up like one who had excessively druDl, in the previous day (7-8). Thereupon recollecting tae drinking of ambrosia in the days of yore, he, searching tare wine, saw the Kadamva tree (g). Deposited in 'its eavt.f the water, that the clouds showered on the tree in the rains, had become a delightful wine (to). The powerful BaladevE, .vas overpowered by thirst, so drinking drat wine again iitrrc_l again, like a sick person drinking water he grew inebri;:.e and his body began to reel (t t). On account of his heir: drunk his eyes and face, resembling an autumnal rnccn; began to roll (r2). The goddess Varuni, who was the churnins rod of ambrosia unto tire gods, was born in that Kadamw= cave in the shape of wine. And so sire passed by the rianiF of Kadarnvari (t3). Inebriete with Kadamvari wine wle'C Krishna's elder brother began to speak in indistinct 1% '` sweet words the wine incarnate Kanei, the beloved spouse of the woos, the goddess Sree the foremost of damsc~-laving the emblem of a cloud on her fla>, these three celest?~.= ladies approached him with sweet words (>'q.--t6). Fi:7; uE all corrtirrg before the .. w`vw... _ ~ v.~;. ~:f 'e::..... fiARIVAMStiA; 415 `f-~runi, with folded hands, addressed to him words condu cive Ln Irer own well-being (t6) :--'`O Baladeva, O foremost of >c~s, do thou consume the host of Daityas. I am here thy LL,eloved lady V2runi (y). O thou having a pure countenance, than used always to reside by the forest fire, but now thou ?-last disappeared. Hearing this, I am ranging on tire face of tire earth like one whose religious merit has been dissipated (:s8). For a long time I lived in the

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filaments of flowers and ,pring flowers whose bunches were never touched. But l: atn fond of pleasures, therefore at the advent of the rains, l.~in~ my own true form I was lying in the Kadamva cave in :pectation of thy arrival stricken with thirst (t9-2o). -s sinless one, as I was despatched with consummate beauty m;,isg ning over all my limbs, by my father Varuna at the time of the churning for ambrosia, so I have been sent by hire now (2i). O lord, thou art my beloved preceptor, so I wish to live by thee as I was residing 6y the forest fire in the ocean (22). O god, O sinless Ananta, save thee I shall not 't.se able to serve any other people. And so I shall not leave thee even if thou dost remonstrate with me (23)." With her eyes rolling a little and her hip moving in crunleenness, the goddess incarnate of beauty, Kanti, exclaim ing "May victory crown Rama", approached Sangkarsana, who was seated there and lovingly addressed to him with folded-bands the following words pregnant with signifi cance (24-z6). " I regard the highly powerful god Ananta of thousand heads more than the moon. Therefore will all my accomplishments I am folio wing thee like wine (27)." Thereupon ILamala, the abode of lotuses who always 's on Vishnu's breast, placed herself on tire breast of the _z~ier of plougfr-share like a garland of pure flowers (28). 'l.alting a garland of pure flowers, placing herself on the -ast of the lotus-faced Balacleva, the well-adorned Kamala., ~~ ~tfr n lotus in her .hand, said (:9) :---"O Rama, O beautiful h'-i,aa, united with Varuni, Kanti and myself thou dost, O

HARIVAMSHA. ding of gods, appear beautiful like the moan (30). Tk;~., is thy crown, I have brought from the abode of Varuna, whirl; used to shine over thy thousand heads like the sun (3t)~ fl thou having lotus eyes, the golden Kundalas crested I',, i t. it diamonds and the celestial first lotus, which were thy el,c ornaments (have also been brought) (32). The blue silke: apparel, worthy of the ocean, which was in it and the beauti. ul neck-chain (have also been brought) (33). O god, vthou having large arms, now thy proper time has come,, Do thou, as before, adorn thyself with these ornaments auei do them honor (3)." The goddess Sree having said this, Baladeva, acceptin~e those ornaments and the three celestial damsels, shone litre the autumnal moon (35). Thereupon united with the slayer of iVIadhu resembling a cloud surcharged with water hL attained to great deliglst like the moon released from Rah. (36). One day while they were conversing as they always do at home Vinata's son, who had just returned from the battlefield, whose body was wounded with the strokes of weapons, who wore celestial garlands and unguents and who use; to speak highly of the victory of gods, came there quickly. (3738) When the Lord Vishnu was asleep in the abode: of Varuna in the ocean of milk, Virochanana's son pilfered hi-, crown (3g). For that crown of Vishnu, Garuda, the foremost of birds, fought a dreadful battle with the Daityas in thEa(r)cean, and securing it and not seeing Vishnu there, he was, with great force, passing fhrough the surface of the eartlf. on his way to the celestial region (o--t). While pro seeding with that effulgent crown on his lap, Vinata's son: arrived there and saw his master Vishnu engaged in anothe` worlc (2). Beholding Vishnu in a human form on thaw best of mountains, without any diadem on his head and without any visible dress and apprised of his intention tba" foremost of birds threw from the welkin that crown or Vishnu's head in such away as if it had been attached t~' Hn,iiVAMSHA. t7 ,is head from before. And placed upon MAdhava's head that diadem shone there like the mid-day sun on the summit of the mount Sumeru (4345)~

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13eholdidg laic own diadem brought by Vinata's son, Krishna, with a delighied face, said to Rama ;(6). "Whiie arrangements for a battle have been completed on thi mountain, methinks, the accomplishment o the work of gods is near at hand (7), When I fell asleep in the ocean, Virochana's son, assuming a celestial form like that of the king of gods, stole away my diadem and tools it away like a planet. Garuda has brought this back (to me) ($49), I think it for certain that Jarasandha is near at hand, for the tops o the cars, fleet as the wind, are being seen now (50). Behold, O reverend sir, there shine the moon-like umbrellas and well-arranged armies of the kings desirous o achieving victory (5t). The white, clean and flying umbrellas, on the cars of the kings, are coming towards us like cranes in the sky (52). United with the lustre o the sun the effulgence, of the weapons shining like the celestial region, is moving about in ten cardinal points (53). When in the midst of battle the kings will aim at time and discharge these weapons, they will forsooth be destroyed (5). In proper time the Emperor Jarasandlza has come. He is our first guest in battle and is like a touch-stone for testing our military skill (55). O reverend sir, as long as Jarasandha does not come we should not commence the battle. Let us therfore get ready and search for our soldiers Saying this and desirous of entering into a battle and of slaying Jarasandha Krishna began quietly to survey his troops (57), Beholding those kings that eternal Yadu Chief began to recapitulate within himself the counsels that were held before in the celestial region (58). "All these kings have arrived, who, observant of their royal duties, will be "la"n by actions laid down in Scriptures (g9). I consider '.1't'Se leading kings sprinkled with water by Death himself

i3ARIVAMSEIA: -1 t-9ARIVAMSE3A, 4 like sacrificial beasts and their bodies are turned towards heaven (ho). Her surface being thickly covered with their armies and territories the Earth, worn out with the weight of these kings and their forces, had repaired to the celestial region. However in no time the surface of the earth well be divested of men and the welkin will be filled with kings ( 6 2--6z1: CHAPTER XCi11lI. (JARASANDHA'S INSTRUCTIONS TO THE KINGS). aISHaMPAYANn said:-Surrounded by his fourfold forces moving like the ocean, the highly effulgent and powerful king Jarasandfza, observant of vows and the leader of kinds, arrived there. Ile had with him war-chariots drawn by spirited horses, trained by expert warriors whose course -,,vas not impeded any where, cloud-like elephants, adorned with bells, carrying a golden room with warriors proud of battle and driven by clevor drivers, horses leaping and fleet like the wind governed by clever drivers and numberless infantry armed with swords, daggers and leathers fences who could leap even higk:wp into the the sky. A host of kings also followed him ( i-6). All the caves of that best of mountains and all the quarters echoing with the clatter of car-wheels resembling the muttering of clouds, the noise of the elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the emperor Jarasandha, with his army, :vas seen there like an ocean (7-8). Striking this palms against each other and slapping their arms that army of the ;;it,sf: _1.!-,rost-tiling in delighted warriors ~.: ~twr- ?i)r:a a: array of clouds (g). That army, variegated with ears, feet pike the wind, with elephants resembling the clouds, with Izorses resembling white clouds and with well dressed infantry, shone like clouds kissing the ocean after the termination of the rainy season (yo-ii). Thereupon those powerful kin

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beaded by Jarasandha, encambed encircling that mountain At that time the encampment of those kings lying outside shone like tine full ocean during the full moon (z3). After the expiration of the night, the kings, having performed the auspicious ceremony of Koutulea, rose up for ascending the hill for fight (a). I-laving assembled at the valley of the mountain they, out of curiosity, began to hold counsels befitting the hour of battle (r5). There was heard thus a great tumult like that of the upheaving of the ocean at the tine of the dissolution of the world (a6). With ICanclaika turbans on their heads and canes in their hands the warders began to move about on all sides excla.imiog "Ma" a.e. (do not make noise (I7). That army, hushed into silence, imitated the form of the ocean abounding in fishes and huge serpents (r9). When informed of the mandate of the king that oceanlike army stood silent and motionless th!zing Jarashdha, like the preceptor of the gods, addressed them, saying (rg) :-"United soon let the armies of the kings completely besiege this mountain (zo). Let rocky weapons and clubs be got ready and prashas and Tomaras be placed on high (zE): Inorder to throw up let artizans make ready means of obstructing the speedy fall of weapons (22.). Let what, the king of Chedi speaks to !zeroes engaged in fighting with one another, and inebriete with desire for battle, be carried out (23). Rive this foremost of mountains with Tankas and Khanitras and let kings, expert in fighting, be placed at no distance (2). As long as I do not kill the tWO sons of Vasudeva let my army remain besieging the mountain (z5). You will so besiege this mountain spruna w^"~ racks ?ad you will so_ or~skruct the sky with arroas

HAr71VAMSHA. that even the birds may not go out of it (26). Let the kings, at my command, wait at the base of the mountain and get up on it as soon as an opportunity presents itself i (z7). Let Madra, the Icing of Kalinga, Chekitan, the king o# Vathika, Gonarda the king of Kashmira, the king of Karusha, Drums of Kimpuruslra, and mountainous tribes ascend the mountain from the other side (28-29). Let Venudari of the Puru race, Vidarbha, king Somalca, Bhcja, king Rultshmi, Malava, Suryaltsha, Drupada, the king of Panchala, Vinda and Anuvinda of Avanti province, the energetic Dantavalcra, Chhagali, Purumitra, the emperor Virat, the king of Koushamvi, 1VIalava, Shrutadhanwa, Veduratha, the king of Trigarta, Bhurisrava, Vana and Panchnava, let these kings, powerful like thunderbolt and expert in capturing a fort, get up on this mountain from the north and assail it (30--33). Let AnsumAna's heroic son Kaitaveya, Uluka, Eltalavya, Dridaltsla, Jayadratha, ever observant of Kshatriya duties, Uttamouja, Shalwa, the ping of Kerala, Koushika, Vamadeva, the king of Vidisha and powerful Sukeshi get upon the mountain from the east and rive it as the wind dissipates the clouds (3436). Myself, Darada and the powerful king of Chedi, shall rive the western side of the mountain (37). In this way let the mountain be beseiged completely on all sides by our men and entertain a terrible fright as from the fall of a thunder-bolt (38). Let the holders of clubs with clubs, Parigha-holders with Parighas and othor warriors with,..diverse other weapons rend this foremost of mountains (39). O ye kings, you shall have, even to day to level this mountain abounding in high, uneven and dangerous rocks" (40)As the oceans lie encircling the earth, so those kings, at the command of Jarasandha, stood encircling the mount Gomanta (q.r). Thereupon the king of Chedi, like unto indra the king of gods, said:-" What is the use of capturrry like a fort this: ~r,rerxxost of mountains Golnanta imm;l~HARIVAMSHA. able with high trees and ?bounding in high summits. Covering it on all sides with twigs and woods we shall burn it eves this vrry day. What is the use of malting any other effort ? Besides the Kshatriyas are tender and they fight with arrows in battle. We should not engage them to fight on foot in a mountain. By beseiging or rising above it even the gods cannot rend this mountain. O fling, to lay a siege is proper when capturing a fort (g2-46). Those, who take shelter on a mountain, yield when they fall short of food, water and fuels. Although we are many in number we should not disregard the two Yadavas stationed in

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fight. This is not a wise policy. We do not know the strength of those two Yadavaso By their actions they have acquired celestial reputation. And although they see boys they accomplish many difficult feats (47-49). Placing all round this mountain dried grass and woods we shall set fire to them. Consumed thereby they will give up their life (50). If on being burnt they come out of the mountain and approach us we shall, all united, loll them and they too will meet with death" (5 r). The kings with all the soldiers liked what the king of Chedi said for their well-being (52), Thereupon as a cloud is stricken with the rays of the sun so that mountain was ablaze with with dried woods, grass and twigs (53), According to the course of the wind and place the light-handed kings set fire on all sides of that mountain (54). Then the fire, excited by the wind, conflagrated on all sides, and with the lustre its flames, accompawied by smokes, beautified the sky (55), Thus the fire, begotten by the collection of woods, began to burn up the beautiful mountain Gomanta abounding in beautiful trees (56). And that burning mountain being rent assunder into a hundred (pieces) huge rocks began to come out from all sides, looping like huge firebrands (57), As the sun, with its lustre, lights up tire clouds, so the fire lighted up the mountain with its rising flames (58)0 `'' appeared as if pained with molten metals, burning trees

It.~rt1VAMSIIA. and agitated beasts that mountain was weeping (r9). From that heated mountain which was being consumed by fire began to come out molten metals of golden, dark-blue and silvery hues (60). With its half enshrouded with the darkness of smoke, that mountain, covered with flames of fire, was shorn of beauty like disappearing clouds (6t). With the detached collection of rocks and the dreadful down-pour of embers that mountain appeared like a cloud accornp2nied by a shower of fire-brands (62). With springs of water ruing up and enveloped with smokes the mount Gomanta appeared to have-. been consumed by the fire of dissolukion (63). Witt) half of this body burnt, serpents, having huge hoods, overwhelmed, with anxious eyes and sighing, began again and again to leap up and fall down with their heads bent downwards (6d`. Assailed by fire and excited the lions end tigers began to cry and the trees began to yeitd juice consequent upon burning (65). Rendered coppery with ashes and embers the wind began to rise and cover the sky, with smokes, like clouds (67). On account of the spread of fire the birds and beasts left the table-lands and the mountain became agitated (68). As if rent by the thunder-bolt of Vasava that mountain, abounding in shaken and high rocks, began to throw out rocks (6g). Thus setting fire to that mountain and themselvesdistressed by it the Kshalriyas retreated to a distance of a mile (70). When that foremost of mountains was thus burnt the great trees were so scora':ed that none could look at them, and the root (of the mountain) was slackened, Rama in anger, said to the lotus-eyed Krishna, the slayer of Madhu (y--72). " O my brother Krishna, on account of their enmity towards us the enemies are consuming this mountain along with its table-lands, summits and trees (73). Behold O Krishna, the leading twice-born ones, who are living in the forest of the mountain assailed by fire and covered with smokes, are as if weeping (74). 0 brother, if this Goma.r::= &IAi81VA il2SFFA. is burnt down on our account we shall acquire great censure and blame in the world (75). Therefore O foremost of warriors, in order to satisfy our debt to this mountain whose shelter we have taken we shall destroy the Kshatriyas with our very arms (76). Setting fire to this mountain these foremost of car-warriors, the Kshatriays, well armed, are signifying their desire for battle. (t'i'e shall despatch them to the abode Yama)" (77). Saying this Keshava's elder brother, bedecked with a garland of wild flowers, beautiful Kundalas and crown, inebriete with Kadamvari wine, resembling an autumnal moon, clad in a blue raiment, of white face, the beautiful Baladeva jumped down in tire midst of kings from the summit of Gomauta like the moon from the summit of Sumeru (78-80). When Rdma leaped d(r)wnp the beautiful

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Krishna, too of incomparable energy, resern(r) tiling a dark-blue cloud, jumped down from the summit of Gomanta (8r). Thereat the divine Hari, assailing that foremost of mountains with his two feet, its four sides were broken down (82). Thereupon, water, issuing from its rocks, resembling elephants in rut, immediately extinguished that ire as the sun, at tire end of a cycle, puts down the fire of dissolution with showers. Having thus put down the fire the ;3owerful lotus-eyed Krishna, of a gentle face and leonine Voice, carrying a beautiful diadem like that of the thousand. =yed deity and bearing tire mystic mark of Srivatsa on his ,Yreast, followed Rama by jumping, When they got down tAte foremost of mountains, ass,aled with their foot-steps, began to yield water for extinguishing the flaming fire. e5eholding that fire extinguished by water the kings too a?erv terrified (83--87).

CHAPTER XC IX, (KRISHNA MEETS HIS ENEMh)e VAISHAMPAYANA said o-Beholding the two sons of Vasudeva come down from the mountain the soldiers of the kings grew terrified and the animals bewildered (t)e Although they had no other weapons but their arms they began to move about there in anger like two Makaras that agitate the ocean (z). When they began to range there desirous of fighting there arose in them their respective ancient intelligence regarding the handling of weapons (3). The weapons, which they had obtained before in their enw counter at Mathura, came down from the sky like burning flames before the very eyes of the assembled kings. The huge bodily weapons, which the two Yadavas obtained, came down from the sky, as if filled with thirst and the desire of feeding upon human flesh. They, adorned with celestial garlands, lighted up the ten quarters with their lustre and terrified the sky-ranging ones. Beasts of prey followed them with a view to feed upon royal flesh l4-8). When in that great battle came down for the two Yadavas four powerful Vaistinava weapons namely, the plough-share Samvartaka, the mace Sounanda, the discus Sudarshana, and the club Koumodaki the powerful Rama, the foremost of Satwatas, first of all, took up witlY ~ his left hand the plough-share embellished with celestial garlands and moving obliquely like a serpent and with his right hand, the best of maces Saunanda that creates depression in the enemies (g-t2). Keshava, with delight, took up the discus Sudarshana which is worthy of being looked at by all the worlds and effulgent like the sun (13). The other hand of Krishna, the necessity of whose incarnation was known to the gods, was bedecked with it)(, club Koumodaki (t4). EiARIVAIt2SfiA, 425 Thus armed the heroic Rama and Govinda, the very incarnations of Vishnu, began to withstand the enemies in battle (t5). Displaying their prowess like two gods, the two heroic sons of Vasudeva, designated as the younger and the elder brothers and although one in Vishnu, divided into two as men under the names of Rama and Govinda and dependant on each other, began to range in the battle-field withstanding the enemies (t6--y). Thereupon raising up his plough-share in anger, resembling the belly of a crow the heroic Rama began to move about in the battle-field like the very Death of the enemies. And dragging the cars of the highly powerful Kshatriyas he began to give effect to his anger on the horses and the elephants (t8-tg). Ranging in that battle-field and assailing with the strokes of his mace mountain-like elephants thrown up with his ploughshare he began as if to churn them (20). Thereupon the leading Kshatriyas, who were on the point of being slain by Rama, left their cars in fear, and went to jarasandha. Thereat the king Jarasandha, ever observant of Kshatriya duties, said to them ;-0 fie on your conduct

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as Kshatriyas grown tired of battle (2t-22). The sages say that those, who albeit powerful fly away from the battlefield leaving their cars behind, are visited by the sin of destroying an embroyo. Do you not know this (z3) ? Fie On your conduct as Kshatriyas. Why do ye fly away in year of a milk-herd of limited power who fights on foot (24) ? Do ye return soon according top y order, or you need not fight, but wait in the battle-field as spectators. I shall myself despatch those two cowherd boys to the abode of Yama (251." Thus excited by jarasandha the Kshatryas delightedly rt,llied round and enraged in fiUht with a downpour of "'rows (2~-), With coats of mail, NFhtrisysas, weapons, s, arrows and bows, set with strings,_ horses adorned `_'. ith golden r~,ia~s, cars of moon-like: lustre and cloud-like

F3ARIVAM`5f9A, elephants driven by Mahamatras they again set out for z; battle-field (27-28). Covered with rising umbrellas ar:;a fanned with beautiful chowries the kings, stationed on ca:, shone greatly in beauty in the battle-field (2g). The foa,__ most of warriors, the tyro heroic sons of Vasudeva, Raf:-=t and Keshava were seen ranging about vit!i a desire of figl~i_. ing as soon as they got down in the battle-field (30). T'he:~upon there took place a terrible encounter between tile := and the kings, accompanied with a profuse discharge ::,_ shafts and strokes of clubs (3I). Those two heroic desce _ dams of the Yadu race bore thousands of arrows shot ~;~ the kings like two mountains sprinkled with rain. Althouui_ assailed by heavy clubs and maces they did not tremble ( 32-330 Thereupon the highly-powerful Krishna, resembling cloud and holding conch, discus and club in his hand, iascreased his body like a cloud accompanied by wind. Arid with his discus effulgent like the sun he began to cut down men, horses, elephants and mighty car-warriors (34-35; On the other side, Rama too so dragged the kings wida his plough-share and so struck them with his club, that they, deprived of consciousness, could not stand in the battle field (3h). The car-wheels being obstructed the variegated chariots of the kings were broken down and could not go tin in the battle-field (37). Having their tusks broken dovurt with the strokes of maces, H-astzlzanaya* elephants began to fly away from the batfr'efield with a great noise like the autumnal clouds (38). Assailed by the flames of the f;re wrought by the discus, the cavalry and the infantry begad= to breathe their last like those struck down by thunder-bolt (39)~ Struck and grinded with the plough-share the entr~ host of the royal army appeared like creatures at the time Of A spPc:es of elephants. This is 'oye of the finest breeds, invalua~,l' HARIVAMSI'A. 427 the universal dissolution (,Io). What to speak of fighting the kings could not even look at the battle-field, the sporting ground of the celestial weapons of Vishnu incarnate (q.I). Some of the cars were completely crushed down, of some the kings were killed and some, with one wheel broken down, ]ay upset on the surface of the earth (42). In that dreadful battle of discus and plough-share portendous Rakshasas were seen (q.3). So great was the number of upturned cars; elephants, horses, and men, who, on being assailed, were plaintively bewailing that even with great care it could not be ascertained (q.q.). Saturated with the blood of the wounded kings the battle-field appeared like a damsel besmeared with sandal paste (q.5). The battle-field was covered with the hairs, bones, fat, entrails and blood of horses, elephants and men (q.6). The battle-field was destructive of the men and animals of the kings, was filled with inauspicious cries and bewailings of the jackals, was crested with lakes of blood, was like the sporting-ground of Death, was covered with the bones of elephants, with warriors having their arms cut off and wounded horses and was echoing witty the cries of vultures and wolves (q.7-d.g). In that battlefield in which the kings were killed and death was common Krishna, looking like Death himself,

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moved about for killing his enemies (50). Thereupon taking up his discus effulgent like the sun at the time of the universal dissolution and his dark iron club Keshava stood there in the midst of the army and said (5r). "0 ye heroer=of firm resolution who are clever hands in the use of weapons, though I, a footsoldier, stand before you with my elder brother, why do you fly away (621 ? Why does not that king Jarasandha, ill-fated as he is, come before us by whom you are being protected in the battle-field ? (53)" On )his saying this the powerful king I3arada ran towards Rama of coppery eyes with a plough-share in his hand who was in the midst of the army and adressed him, like a culti-

HARIVAt<1SHA. vator calling a bull, saying:-" O Rama, O slayer of enemies, come and fight with rue" (54-55)~ Thereupon there began an encounter between Rama and Darada, the foremost of wen, like unto two powerful elephants (56). Placing his plough-share on Darada's shoulder, Baladeva, the foremost of those endued with strength, struck him with his mace (57), Thereupon grinded by that mace and with his head cut off the king Darada fell down on earth like a mountain, with its half rent assunder (58). When that foremost of Icings Darada was slain by Rama a dreadful, hair-stirring encounter took place between Rama and Jarasandha like that between Vitra and Mahendra. When those two heroes, taking up huge clubs, ran towards each other with Great vigior shaking the earth they looped like two mountain summits (5g-6r). When those two highly powerful heroes, celebrated in the world as being most proficient in club-fighting, ran towards each in anger like two infuriated elephants all came away from the battle-fold tc them (62-631. Thereupon thousands of Gandharvas Sid<lhas, saints, Yalcshas, Apsaras and Devas came there (6q.;. Q Icing, at that time adorned with Gandharvas and great saints the welkin shone greatly in beauty as if c:ested with luminous bodies (65). Thereat as an elephant strikes, with his two tusks, his antagonist so amongst those two heroes proficient in clubfightina the king JarAsandha 'Look possession of the eastern side and Baladeva of the ~~uthern side ; and filling the ten quarters with their leonine shouts they struck each other (66-57!. In that encounter the sound of Rama's club was heard like the clapping of a thunder-bolt, and that o Jarasandha was like that of the riving of a mountain (68) Toe club, slipped off Jarasandha's hand, could not agitate F'wama the foremost of the wielders of club and (firm as) the mount Vmihva (69). By vritue of hi: great endurance and (earning J,zrasandkra, tire .Icing of Maaadlra, bore tire strokes HAlZ1VAMSfiA. of Rama's club and baffled thorn (7o). Thereupon was heard in the sky a sweet voice, the witness of the w< r;d :-"O Rama, O conferrer of honors, there is is no use of toiling any more. The king of ;Vlagadha is not to be slain by thee. As ordained by me the king of Magadha will, in no time, meet witkt his death" (7t-72). Hearing this JarAsandha was possessed by absent-mindedness and Baladeva too did not strike him. Then the Vrisbnis and other kings retired from the battle-field (73). Thus, O meat king, when after slaying one another for a long time, Jarasandha was defeated and fled away and when the other great car-warriors took to their heels, the army was shorn of soldiers (7q). Then with their elephants, horses and cars, all those kings, like unto herds of deer pursued by a tigers fled away in fear (75). That dreadful battle-field, when left off by the royal car-warriors whose pride was humilated, was filled with beasts of prey and grew exceedingly terrible (76y O sinless one, after the mighty car warriors had fled away, the highly effulgent king of Chedi, remembering his relationship with the Yadavas, approached Krishna encircled by his Karusha and Chedi detachments. Inorder to make closer the tie of relationship he said to Govinda (77-78) :-" O lord, O descendant of Yadu, I am tire husband of thy father's sister. Thou art an object of affection unto me and therefore I have come to thee with my army (7gl. O Krishna, I had told king Jarasandha of limited understanding "0 you of vicious intellect, do not quarrel vt;th Krishna and delis: from battle" (80). Jarasandha however disregarded my words. He is therefore flying away unsuccessful from the battle-

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field w-ith his followers. I have also left tun to-day. That king is clot returning to his city shorn of hostile feelings. I:e will again disturb thee with his sinful attack (8i-82). There`ore, Q LVLddlrava, do thou speedily leave this place, strewn o`F'-r' with dead bodies of men, filled with beasts of prey and retorted l(r) by ghosts and goblins (83). Let us go pith our 430 HexwAMsHa. army and followers to the city of Karavira and visit tire king Vasudeva Shrigala (8q.). I have got these two cars ready for you drawn by fleet horses and consisting of daggers, discuses, axles and poles (85). May good betide thee, U Krishna; do ye get on them speedily and let us go to visit the king o Karavira" (86). Hearing the words of the king of Chedi, the husband of his father's sister Krishna, the preceptor of the world, with a delighted mind, said (87) :--' Alas r we were assailed with the fire of battle. But thou halt sprinkled us with the water of thy words according to place and time as befits a friend (88). O foremost of Chedis, rare in the world is a person who gives vent to well-meaning and sweet words in pursunance of time and place (8g). O king of Chedi, beholding thee now we thick that we have got a master. There will be nothing unattainable by us since a king, like thyself, is our friend (g(r)). O thou the perpetuater of the Chedi race, while thou hast become our help we shall be able to slay Jarasandha and other kings like him (gt). O lord of Chedi, amongst kings, thou art the first friend of the Yadus and therefore thou shoul<Ist superintend all other battles which wilt take place hereafter (gz). Amongs the war-like kings who will survive us those, who will describe this battle of discus and mace and the defeat of the Icings on the mount Gomanta, will repair to the celestial region. And they too, who will think of it, will also go (93-94)- O king of ChedS; by the way pointed out by thee, we shall repair to the city of Karavira for our own wellbeing" (gg), Thereupon mounting a car drawn by horses fleet like the wind they passed over a long distance like three fires incarnate (g6). Spending three nights on the way those three celestial-like heroes reached the foremost of cities Karavira on the fourth day and entered the auspidouS place for their well-being (g7). - V>1 CHAPTER C. (BATTLE WITH SIIRIGALA). VAI5HA1tiPAYANA said :-Being informed of their arrival and thinking that they would attack the city, king Shrigala, terrible in battle and endued with the prowess of Indra, issued (out of the city) (t). Mounting a car filled with weapons, having the clatter of its axles for its smiles, adorned with variegated ornaments, filled with inexhaustible arrows and quivers, malting a sound like that of the ocean, drawn by quick-coursing horses, embellished with strong golden axles, coursing like Garuda, governed by reins resembling the rays of the sun, effulgent like the sun and resembling the ear of Indra he issued out of the city (a-6). In that foremost of cars capable of striking the chariots of the enemies Shrigala approached Krishna like an insect approaching a dame (7). Bedecked with sharpened arrows, coats of mail, golden garlands, a white cloth and an Ushnisha (turban) the king Shrigala, with a bow in his hand and having fiery eyes, began again and again to whirl his bow endued with the qualities of a lightning. And vomitting air begotten by anger, and effulgent like the flames of fire and burning in the lustre of his ornaments he was seen on the car like Sumeru the foremost of mounta4*ins (8-to). Stricken with fear at his shouts and the clatter of his car-wheels the Earth sank under his weight (ii). Beholding the beautiful Shrigala approach like unto a patriarch and the incarnation of a mountain Vasudeva was not pained (t2). Gradually under the influence of ire Sbrigala, desirous of fighting, approached Vasudeva by the help of a quick-coursing car (r3), When beholding Va.sudeva seated at ease, Shrigala ran `oWards him like unto clouds ranging towards a mountain

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fARIVAMSHA, Vasudeva, smiling a tittle, addressed himself too for giving him a return battle. Thereupon there tools place a dreadfu; encounter between them like that of two infuriated elephant in a forest (1-t5). Out of ignorance, the energetic Shriala, fund of war and proud of his position, said to Krishna v<-ho was present for battle (z6). " U Krishna, I have heard of thy work in the weak army, of the stupid kings on the mount Gomanta who had no leader, I have heard too of the defeat of the useless Kshatriya inexperienced in war and worthy of pity (y7-r8). Howeve I am now stationed in the dignity of the emperor of the world, do thou wait before me. Thou art not expert in thf art of war. Surely wilt thou fly away when I will obstruct thee (Ig). Thou art alone and I am with my army; so 1. should not fight with thee in this way. Come, I shall along fight with thee ; what is the use of other inferior men ? We shall both engage in fight and one of us will meet with his death in a fair fight (2o-2r). If thou art slain, O Krishna, I shall be the only Vasudeva in the world. And if I am slain thou shah be the only one (22)." Hearing those words of Shrigata and saying " Strike mc as you wish" the forgiving iVladhava held up his discus (23). Thereupon losing his sense in anger in the battle field Shrigala, of limited prowess, discharged a net of arrows a: Krishna (2). The powerful Shrigala showered on KrishnG; mace and various other weapons. And albeit ruthless!', assailed with weapons covered with flames of fire Krishn stood there motionless like a mountain (25-26). 'Thu= attacked again and again he was filled with wrath. And holding up his discus he hurled it at Shrigala's breast having slain the highly powerful Shrigala, fearful in battle; of growing pride and ever observant of Kshatriya dutie=. the discus Sudarshana returned to its preceptor's han<'Shriaala too, having his heart pierced by the discus, slaor" of life and joy, fell down, bleeding like a slept moGx.at;?'~ HARtVANiSHA. Beholding the king fallen like a mountain struck down by a thunder-bolt his soldiers lost heart and fled away, oh the death of their king (30). Some, assailed by grief consequent upon the death of their lord and greatly stricken with sorrow, entered into the city and began to weep there (3t). Some, nut being able to forsake their fallen king and performing auspicious- rites, began to bewail there with their hearts laden with grief (321. Thereupon declaring safety unto the people assernbled there with his fingers adorned with a disce3 raving silvery handles; the lotus-eyed Krishna, the slayer of his enemies, said with a voice like the rumbling of clouds. "Do i;ot fear t Do not fear (33-3)." Thus consoled by Krishna, and beholding their king; witty his breast wounded, fallen on earth like a mountain with its summits struck down Shrigala's subjects and ministers began to shed tears poorly and were filled with sorrow like his son (55-38): Hearing their cries and the hoarse noise of the citizens SIrigala's queens, with their sons, came out weeping from the city (3g). Arriving at the battle-field and beholding their worthy royal husband fallen in that plight they, striking their breasts with their heads, began to weep plaintively ((r)). Striking their breasts and tearing ruthlessly their curling hairs those wometn began to weep in a hoarse voice. And stricken with terrible grief and with their eyes full of tears they fell down on their husband's body like uprooted and roughly handled creepers (4t-2). The eyes of the queen* full of tears, shone like lotuses divorced from water (3). Beholding their husband thus fallen, striking their breast and speaking of his actions they began to bewail plaintively (). Thereupon taking their weeping boy by name Shakradeva, to their husband's side, the the ladies, crying aloud with doubled force, said (a) :-" U heroe, although endued with prowess, this thy boy son has not been able to acquire mastery over the art of administration. Without thee hose

rnsmvArvIsr,A,

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will he be able to attain to tire dignity of his Fatbe; (46) ~ O lord, we are not satiated with enjoying in thy company, How dust thou leave us all behind simultaneously ? What shall we all do, widows as we are (d7) i' Thereupon weeping and taking her son with her Shrigala's beautiful queen Padmavati approached Vasudeva and said (48) a-" This is the son of the king, whom, O heroe, thou halt slain by thy war-like deeds. He seeks thy shelter (4gj. If his father had bowed unto thee and carried out thy mandate he would not have been thus assailed with one single stroke (5p). If this wicked king had contracted friendship) with thee, he would not have, with his life gone, taken she1.(ct~ on the surface of the earth (y). O heroe, O sinless Krishna do thou protect, like thy own son, this son of thy dead friend, the perpetuator of his race (52)." Hearing the words of Shrigdla's queen Krishna, of the Yadu race, the foremost of speakers, said to her mildly .-" O queen, our anger is gone with this vicious-souled otxe: We have regained our temper and we are his friends (54j~ With your gracious words, O chaste lady, my anger has beeri appeased; undoubtedly this son of Shrigala is just like mine I declare safety unto them and gladly annoint him a~. the Icing. Inviting the priest, the ministers and the subjec do thou place him on his ancestral throne." q"hereupon inorder to perform the ceremony of instal?,:,tion, all the subjects, priests and ministers appeared before. !-Zama and lieshava. Phasing the prince on the throne ta.e powerful Janard<Iana sprinkled him with celestial water1-laving installed Shrigala's son in the city of Karavir Krist:ana desired to go away on the very day (36-5g). Mouta~ ing on a car drawn by horses acquired in battle Krishna wear away like Vasava entering into the city of the celestials (6o,i. Placing Shrigala, terrible in battle, on a conveyance, and going to a distance in the western quarters the pious-soulc'~ St31itafle4 i, tl3 ' Ccyat'~~jOr OF 68`a d'.184'rn1eS, alwng with Ills moth(-' riARIVAfVISI and subjects, headed by boys, aced people and youthful damsels, performed the obsequial rites of his father according to the ordinances (6>-63). Thereupon reciting the name of the deceased icing he offered oblation of water in his favour and thousands of other funeral presents (6q). Having his mind thus worked up with sorrow consequent upon the death of his father and performed his watery ceremony the Icing Sakradeva entered into his own city (65). CIIAPyTER:.CI. (KRISHNA'S ARRIVAL AT MATHURA.) r AISHAMPAYANA said :-The two heroic sons of Vasudeva, united with Bamaghosha, spent five nights with delight like one in the way according to the rules of a traveller, And when they reached the city of Mathura all the Yadavas, headed by Ugrasena, came out to receive them (>-S). r^,11 the traders, subjects, ministers and the boys and old men of Mathura came out to recieve them (q). All the crossings of four streets were decorated with garlands and flags; trumpets were beaten aranouncing,~oy and panegyrists began to sing the glories of those two foremost of men (5). AE the return of those two brothers the entire city of Mathut-a appeared delighted, joyous and beautiful as on the occasion of an Indrayajna (6). The songsters began to sing on high ways delightful songs containing a profuse description of the glories of the Yadavas, announcing "O ye Yadavas, the two brothers Rama and Govinda, celebrated in the world, have arriwed at their own city, Dc, 'you sport Ir;tppily (~.s;~ ~,

436 HAmvAMStjA. FiARIVAMSt9A, 437 When Rama and Krishna came there none in the city of of Mathura was poorly, in dirty clones and unconscious (9). Cows, horses and elephants grew delightful and birds began to emit auspicious notes

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and men and women attained to mental felicity (zo). Auspicious winds, shorn of dust, began to blow in the ten quarters and all the images of deities in temples were delighted (t t). All the signs of the Krita age appeared there in Mathura with their arrival (tz). Thereupon seated on a car drawn by beautiful horses Rama and Keshava entered the city of 11Mathura in an auspicious moment (z3). As the gods follow Shakra the Yadavas followed Rama azid Govinda to the charming city (y). As the sun and moon enter into the mountain so those two descendants of Yadu, with delightful faces, entered into the house of their sire Vasudeva (t5). Keeping their respective vJeaY~::.~ there of their own accord the two sons of Vasudeva attained to consummate delight (y6). Thereupon bowing unto the feet of Vasudeva they showed proper honor to king Ugrasena and other leading Yadavas who were assembled there (t7). They, too, welcomed by them duly in return, delightedly entered into their mother's appartment (:8). In this way following Ugrasena, Rama and Keshava, of extraordinary deeds and beautitul faces, spent some days happily in Mathura (t9). CHAPTER CIL (BALADEVA VISITS VRAJA.) VAdSHAARPAYANA said :-After some days had thus elapsed, Rama, recollecting his friendship with Gopas, alone went to Vra;a with Krishna's consent (g). Glad in a bcaut'` fully wild atture and quickly entering into Vraja Krishna's elder brother, the slayer of his enemies, saw first his charming and extensive forest that had been enjoyed by him before and the well-scented tanks (2--8). Thereupon delighting the Gopas with his sweet behaviour according to age and previous conduct he he?d various charming conversations with the milk-women (-5). Thereupon t;re elderly milk-men said to Rama, the foremost of sporters, who had lust returned from a foreign land in sweet words (u). " Welcome to thee, O thou of lame arms, O descendant of Yadu. We have been pleased with seeing thee to-day (71. O hProe, thou art dreadful unto enemies a n!I celebrated in the three worlds. We have been pleased for thy rFturn to Vraja ($). O heroe, O descendant of Yadu, we deserve protection from thee or (it may be) that creatures cherish attachment for their native place (g). O thou of a pure countenance, no sooner we desired for thy arrival than thou hadst come and seen us. Forsooth we have been rendered worthy of the honor of gods (ro). ;3y thy good luck and by thy own greatness the wrestlers and Kansa were slain and U,drasena has been installed as a king (m). We have heard of thy encounter, in the ocean, with Tirni-like Panchajana, of his destruction and thy battle with Jarqsandha and other Kshatriyas on Gomanta (z2). We have also heard of Darada's death, Jarasandl,a's defeat and of the descension of weapons in that great battle (r3)~ O heroe, we have also `heard, that slaying the king Slzrig$la in the charming city of Karavira thou didst place h's'son on the throne and console the subjects (W. Thy entrance into the city of IViathurA is worthy of being narrated even by the gods. By it the earth has been established and all the kings have been brought to subjection (i5) rth thy arrival here, we have been, along with our friends, pleased, delighted and favoured as before" (16). Rama then replied to all the Gopas stationed around him

FIARtVANtStiA. saying :-" You are our better friends than even the Yadavw (y7). We had been reared by you and spent our boyhoo:.' in sporting here (I8). We took our meals in your house.and tended the lcine. You all are our firm friends" (Iq When Halayudha gave vent to these words in the midst c. Clopas, marks of joy were visible on the faces of the:; women (20).

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Thereupon repairing to the forest, the highly powerl~a! Rama, conversant with the knowledge of spirit, began t;. sport there with Gopa women (2i). Then the milk-men, conversant with the knowledge of time and place, brouUl Varuni wine to him. Rama, of the hue of a pale C10111drank that wine in the forest along with his friends. There _ after the cow-herds brought to him diverse beautiful fores fruits, flowers, meat, sweet juice and full blown lotuses an(, lilies just collected. As tire mount Mandara is adorned b=/ the Kailafa hill so Rama shone, with Kundalas hanging from his cars, with diadem placed a little askance, with locks an,_' head and breast besmeared with sandal and decked wig!, garlands of wild flowers. Clad in an apparel dark-blue like a cloud his white person appeared like the moon enslrroudec, by darkness. The plough-share, attached to his bands Blur the hood of a serpent and the burning mace fixed to 1:s finger, increased his beauty the more. Thus with his ey= rolling in intoxication, Rama, the foremost of the strong, began to enjoy there like the moon in au autumnal nigh:,. (22--2p). e Thereupon Rama said to Yamuna :-"0 great river, gom to the ocean, I wish to marry you by bathing in your waies come to me therefore in your bodily form (3q)." Out c her womanish habit and ignorance Yamuna disregarded i words as being tire out-corue of drunkenness and slid r7. come to him (3I). Thereat filled with anger and madden ,~-ith drunkenness the powerful Rama tools up his plougishare anI sat Avith hip hcad looking down in order to dr-: HARI VA NISH A. ezcy (34 The garland of flow began to pour, thro 4E ers, that fell down on earth, ugh the leaves, clear water (3 y). Therein upon bending down the head of his plough-share Rama 1-upon to drag the bank of the great river like unto a wife fo!losving leer inclination (34). At that time the currents of the river were upset and all the fishes and the acquatic animals grew bewildered. And Yamuna too followed the course of the plough-share (35), Dragged with force by Ranra the powerful river I'anruna, going to the ocean, lit{e unto a drunk woman going astray in a high-road and overwhelmed with fear, began to follow tire way pointed out by the plough-share. She had the bank for her trip, dark-blue lotuses for her lips, tire foams driven by the water for her girdle, the grave currents for her moving limbs, tire bewildered fishes for her ornaments, the white geese for glances, tire rising Kasa flowers for her silken raiment, tire trees grown on her back for the ends of her hairs, the current for her slippery gait, and the mark of the plough-share for the outer corner of her eye, and the Chalcravalcas for her breast. Although sire goes by the lower ground she was made to go rap and brought to the forest of Vrindavarra (36-q.I). When the river Yamuna was brought to Vrindavana the water-fowls, as if weeping, followed her (q.z). When sire crossed the forest of Vrindavana, Yamuna, assuming the form of a woman, said to Rama (q.3) :-" Be propitiated with me, O lord. I have been terrified at these thy unEavourabla actions. Behold, stns my watery form has beerWhanged (qq), O thou of large arms, O son of Rohini, thou bast dragged me away from my own path. Therefore I have become unchaste arV ongst the rivers (45), When I shall go to the ocean, other rivers, co-wives with me, proud of their course, will smile at n;e, with their foams and call me an unchaste river (q61o Show me the favour, O heroe, I beg thee, O elder brother, of .Krishna. Be thou delighted at heart, O foremost of the celestials (g7)o 1 have been dragged here with thy weapono

HARIVAM$HA. Do thou assuage thy ire. 0 thou of large arms, O thoa... the weilder'of plough-share, I fall at thy feet. Do thc~ command me, by what path I shall go:"

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Beholding Yamuna, the wife of the ocean fallen at hl$ feet tire holder of plough-share, inebriate with wine, sai (48-q.g) :-" O beautiful Yamrrna of fair eye-brows, O auspicious damsel seeking union with the ocean, I command the to follow tire way pointed out by my plough-share and water this province. Be thou at peace, 0-noble one, and do thou proceed at thy pleasure (5o-5c). As long as the world will exist my glory will flourish." Beholding tire dragging of the ocean all the inhabitant of Vraja said to Rama, exclaiming " Well done 1 Well done' and bowed unto him. Leaving aside the noble YamunA, thinking for a moment and taking leave of all tire inhabitants of Vraja, hams, the foremost of strikers, again repaired to the auspicious city of 1VIathura (5.z-5q;). Repairing to Mathura Lama saw the slayer of Niadhu, tire eternal essence of the universe, stationed in iris own house (55). In his will attire and with his breast covered with garlands of fresl: wild flowers he embraced him (56). Beholding the holder of plough-share Rama arrived there Govinda too rose up soon and offered him the seat (57). After Rama had taken his, seat, Jarasandha, in sweet words, enquired of him about tlae well-being of his Vraja friends and cows (58). Rams then replied to his brother of sweet words, saying :-O K.rishu.a, they, of whose well-beings you enquire, are all well" (t?)`hbereupon Lama and Keslrava held conversations on various ancient and profitable subjects in tire very preserve t~` Vasude,-,, m,.. CI HAPTER C III. (RLIKSHMINI'S S`VAYA1\-IVARA.) v AISHAMPAYANA said:-At this time the spies assembled at the house of Baladeva resembling that of a patriarch (I). VNhen those spies arrived there for cropping up the topic of future dissension all the, leading Yadavas were present in the assembly at Krishna's mandate (2). When all the leading Yadavas assembled at the meeting, the emissaries announced the future destruction of tire kings, saying (3) :"0 Janarddana, at the invitation of Bhoja's son a great meeting of the kings will take place at the city of Kundina. `'here the kings of various provinces are repairing in haste (45). People there, as we have heard, are announcing that Rukshmini, the first sister of Hukshmi, will hold her Swayamvara (6). For this, O Janarddana, aid the kings, with their army and followers, are repairing there (7). O Yadava, on the third day hereof, the Swayamvara, of Rushrriini adorned Evith golden ornaments, the fairest in the three worlds, will take place (8). Proceeding on elephants, horses and cars, =11 the kings, elated with pride like unto lions and tigers; bent upon injuring one another, gifted with the gait of infuriated elephants, fond of battle and highly powerful, will assemble there. We shall"behold those hundreds of encampments of the high-souled ones (g-.IO). O descendant of Yadu, while all the kings of earth have assembled why should we remain depressed alone? Let us all, encircled by our armies, set out for victory (m)." Hearing those words like unto a dart stuck to the heart, heshava, the foremost of Yadus, set out immediately with "s army (g2), The Yadavas too, of fierce prowess, got '-Pon their cars, wills a view to engage in a battle and fol= r6

lowed him like gods filled with pride (t 3). With that powe::_ ful army ready for action Krishna, with uplifted discus a~:` mace in his hand, and liked by Ishana, shone there. (I4), T IC other Yadavas, following Vasudeva, increased his beauty wiL~, the collection of cars effulgent like the sun and echoing wit"-, the tinkling of bells (I5). Govinda, of sure fore-sight, said to Ugrasena, at the tune of his departure, " Cy sinless one, O foremost of kings, do thou wait here with my brother (i6). For when this citsr will be empty on our departure,

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those Ihatriyas, of deeeitfui conduct and well-versed in laws, who, although afraid of us. ir~ enpoying. in the city of Kuridiata, like immortals in the land of celestials, may attack it at Jarasandha's desire, (I7IBS). VAIStIAIVIPAYANA said :--Hearing the words of Krishna, the highly illustrious king of Bhopa replied in nectarine word impressed with affection (i9.) " O Krishna, O thou of large arms, O thou the enhancer of the delight of the Yadus, C> slayer of enemies, listen now to what I say (20). If dost thou go leaving us behind, we shall not be able to live here happily or elsewhere like a woman without her husband (2I). O cr?y child, O conferrer of honors, on thy being our leader, we do not, under the shelter of thy arms, fear even Indra ana. other gods what to speak of kings (zz). O foremost Yadus, we shall follow thee wherever thou shaft go feu achieving victory (23)." Hearing the words of tl.e king, Devaki's son smilitaglY said o---"I should do whatever you wish. These is no doubt, about it (z4)." CHAPTER Cly'. (THE :17EETING OF KRISHNA AND GARUDA). IT 7 AtsHAIVIPAyANA said :-Having said this, and set out do his car Krishna arrived at $hishrtzaka's house in the evening* (I). When he arrived at that meeting of the kings and saw the spacious arena full of camps he was possessed try Rad'asakaj- inclination (z). Thereupon in order to terrify the kings and display his own prowess he thought of the highly powerful son of Vinata who had attained Sa'ddlai beforehand (3). As soon as he was thought of Vinata's son, assuming a form that could be seen easily, approached Keshava (q.). With the strokes of his wings which could agitate even the wind, all the men, trembling and being haunch-backed, fell down on earth. And they began to exert like serpents deprived of the power of rising up. Beholding them all fallen Krishna, firm like a mountain, came to know that the king of birds had arrived. He then saw that Garuda, adorned with celestial garlands and unguents, was approaching him, shaking the earth with the flapping of his wings. The weapons, with their faces downwards, were fixed on his back like licking serpents with a view to be favoured with the touch of Vishnu's hand. Adorned with golden feathers like a mountain consisting of minerals that G:ing of birds was dragging, with his feet, black serpents. Beholding his own carrier the intelligent Garuda arrived and stationed before him like a god, who brought ambrosia for him, who was the destroyer of serpents, the terrifier of * The word in the text is Lohitayati Bhaskare, i, e., when the sun became red like heated iron. i' His inclination was possessed by the quality of darkness i, e.y I-ze was e.ctuatcd by a selfish motive but not for a sinful end.

FpAR1VAW4SEJA. the Daityas, whose emblem was on his flag-staff and 1;;~ was his councillor Madhusudana was pleased and gave vent ;.c the following words befitting the occasion. "Q foremost ;; birds, O grinder of the enemies (r)f the celestial army, O de. lighter of Vinata's heart, O favourite of Keshava, thou art welcome (5-t3). O foremost of birds, we shall go to tl:e house of Kaishika and behold the Swayamvara. Do thou also accompany us (fq.). There hundreds of highly poweriui kings have assembled with-their elephants, horses and carp.: we shall behold those high-souled ones (t5)." Saying this to the highly powerful ion of of Vinata, the beautiful Krishna, of large arms, set out for the city of the high-sould Kaishilca along with the mighty car-warriors the Yadavas (i6). When Devaki's son the beautiful Krishna, the friend of Vinata's son, reached the city of Vidarbha along with the mighty car-

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warrior Yadavas, all the powerful kings, holding all sorts of weapons, were filled with delight and began to make arrangements for his quarters (ay-t8). VAtsHAn2eAYANA said:-In the meantime the king Kaishika, well read in moral laves, rose up delightedly from among the kings, welcomed himself Krishna with water to wash his feet and rinse his mouth and arghya and placed him in his own city (tg-zo). Like unto Shankara entering ir,,to the Kailaca hill Krishna, with his army, entered into the house that had been kept ready for him from before. Adored with various edibles, drinks, jewels, honors and love Vasava's younger brother Krishna eyed happily an king Kaishi'aa'~ douse (~z-2.~,) C IIAPTER CV. (JARASANDHA'S ADRESS TO THE KINGS.) VAISHAMPnYANA Said:-Beholding the eternal Krishna arrive there with `'inata's son the leading kings were stricken with great anxiety (t). O king, those kings o dreadful prowess, well-read Jn the science of Polity and expert in counsels, assembled at the golden assembly hall of king Bhismaka for holding consultations. As the gods sit in the celestial assembly hall so they sat there on seats varieagated with coverings of diverse colors (z-3), As the king of gods addressed the celestials so the highly powerful ,Jarasandha, o large arms arid great energy, addressed them, saying (q.), `O ye foremost of kings, the best of speakers, 0 highly intelligent Bhishmaka, do you all listen to, what I say according to my own understanding (5), This Krishna, the well known ; son of Vasudeva, who has cone to the city of Kundina with Garuda and other Yadavas, is endued with great energy and prowess. He has come here for the maiden and forsooth he will set forth might' exertions for acquiring her (6-7). 0. foremost of kings, you should behave in this matter according to the rules of Polity. Do yo, all work so considering your own strength .pd weakness ($), you know well the highly dreadful work which these two power. ful sons of Vasudeva performed on the mount Cxomanta without the help of Vinata's son (g). I cannot say how Krishna will fight united with the mighty car-warriors of the Yadava, Bhoja and Andhaka races (to). When seated on Garuda Vishnu will set forth his exertions for acquiring the maiden, P'-'en Salcra, assisted by' the ce6,estials, ox any other person, '"'l~ not be able to stand in the battle-field (zz). When the

HaRavnMst-tA, universe was submerged under one all-spreading ocean, the powerful Vishnu, the Prime cause ofr;the world, assuming a boar form, released the ,earth gone down to the depth of the nether region and in his same boarish form killed irr3iranyaksha the king of Daityas (W-z3). The highly powerful, uuconquerable Daitya-king, Hiranyakashipu, who did not meet with his death in the three worlds, consisting of immortals, Daityas, Rishis, Gandharvas, Kinnaras, Yalcshas. Rakshasas and Nagas, in the sky, on the earth, and in the nether region, in day or in night, from a dry or an wet article, was slain in the days of yore by Hari in his man-lion form (z4-r6). Binding the powerful Bali, the foreHnost of Asuras begotten by Kagyapa on Aditi, with a noose of promise Vishnu, in his form of a dwarf, sent him down to the nether region. When at the junction of the Treta and Dwapara ages, the king of seven insular continents, the highly powerful king Kartavirya, endued with thousand arms, grew elated with the pride of kingdom by Dattatreya's favour the highly energetic Vishnu took his birth in disguise, from Jamadagni and Renuka, as Rama, the foremost of warriors and killed him with his axe, hard as the thunder-bolt (a7-2o). Dasharatha'a son Rama, born in the race of Ikshalcu in the days of yore, killed the heroic Ravana, the conqueror of ,the three worlds (2I). In the Treta age in the war of which Taraka was the root, the powerful Vishnu, seated on Garuda, assuming a form of eight arms, killed in the battle-

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field the Asura~ , who were elated with the boons conferred on them. By his great Yoga power, Vishnu, having an universal form, killed, with his discus, effulgent like the sun, the demon Kalanemi who terrorized the gods (22-24)~ What more, innumerable Daityas have been despatched by him in time to the abode of Yama. By him as a bay in the forest, many highly powerful and forest-ranging demons, Dhenulca, Arishtha and Pralamva have been slain. Slay ~.ig in his cow-herd farm S.halcuni, Fu tana, I~eshi, 2amala~ HAtzsvnrAst~'A. 4t9 Arjuna, the elephant Kuvalayapida, Chanura, Mushitika arid Isansa with his followers Devalei's son sported there. In disguise thus he performed many superhuman feats (25-28). I consider Devaki's son Keshava as the first cause of the celestials, the destroyer of the Asuras, as Narayana, the ancient Purusha, the Prime cause of the universe, as Truth, the creator of all creatures manifest and unmanifest, irrepressible unto all, the adored of all, the first, the middle, as devoid of dAstreiction, eternal, self-born, unborn, stable, mobile and immobile, unconquerable, of three foot-steps,, the lord of the three worlds, the destroyer of the enemies of the king of gods, and the eternal Vishnu. 'this my sure understanding, I have acquired from Mattiurd' (29---33). Can Garuda be the carrier of a man even if tie be born in the high family of a mortal Lord Paramount (34) ? Besides when Janarddana will display his prowess for the maiden what powerful man will be able Qo'stand before Garuda (35) ? horsootlz I tell you that Vishnu himself has come for this Swayamvara. Mighty is the calamity that: will befall you on his arrival here (36). You should do whatever you think proper after this." VAISHAtvtPAVANA said :-.After larashandha, the king of Magadha, had said this, the greatly wise Su'nitha replied saying:"What the mighty-armed king of Magadlza hiss said, is true. In that great battle on the mount Gomanta Krishna performed many feats, difficult of `accomplishment, before the kings (37-39)~ With the fire of their discus and ploughshare the huge army, of the kings, consisting of elephants, horses, cars, infantry and flags, was consumed (q.o). Remembering the dreadful plight of the soldiers of the king and fearing their future calamity the king of Magadha is Saying this (q.z). Though Rama and Keshava fought on foot in battle still the soldiers of the kings were terribly 11ug!)tered and no body could prevent it (42). 0 foremost

of kings, you all remember that the sky-rangers were over: whelmed by the wind raised! by the flapping of the wings of Supartia when he came there (q.3). The oceans were agitated and the earth and the mountains were repeatedly shaken. We also were terrified thinking ," what is this calamity () ? " When armed with hip coat of mail, Keshava, seated on Garuda, will engage in fight what man, like ourselves, will be able to stand in'the battle-field (5)? The prime kings laid down the practice of holding 5wayamvara: ever increasing delight, the mine of piety and fame unto the kings (6). Coming to this city of Kundina the kings will no time combat with that great heroe (7). If this princess selects any one from amongst other kings what person will be able to stand the strength of Krishna's arms ($)? O' kings, althdizgh a Swayamvara is a matter of festivity, still it will give birth to a calamity and for this Krishna and ourselves have met here (q.g'). Therefore as the king of iVIagadha has said, the arrival of Krishna here, for the maiden, bespeaks of a calarraity that is to befall' the Icings (50). CI~''APTER CVI. fDANTAVAKRAS SPEECH.)' VAISHAMPAYANA said:-After the highly powerful Sunitha had thus expressed himself, the heroic Dantavakra, the king of Karusha said (t).

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DANTAVAKRA said:-" O ye kings,' what the king of ?~-Iagadha and Sutaitha have said for our well=veiFig zppears HARI VA MSH A. to me as proper (2). 449 cannot blame these nectarine words out o malrce, pride or of my own desire for victory ($). Mo, else save them, can give vent, in the midst of kings, to such words grave like an ocean and sanctioned by the science of Polity? (), Listen to what I say which you should keep in memory. O kings, what wonder is there that Vasudeva has come here ? (5). He has come here for this maiden as we have all done. What virtue or blemish lies there ? (6). We all unitedly laid siege to Gomanta. Why do you then find fault with the battle ? (7). O kings, on account of Kansas foolishness those two heroes first lived in Vrindavana ($), Thereupon in order to slay them both Kansa invited Rarna and Keshava and set an infuriated elephant against them. Slaying that elephant those two heroes entered the arena (g). Thereafter by virtue of their own prowess, they slew Kansa, the king of iVlathurd, seated in the sporting arena, like one dead, with his followers (to). What offence did they commit thereby,mthat we all, elderly in age, came to I`Mathura at (another's) instigation (It), 0 kings, terrified at our huge and overwhelming army, Rama and Keshava, leaving their own city and soldiers, fled away to Gomanta (i2). We still pursued them there ; and though expert in the art of fighting we were defeated in the battle-field by those two boys (t3). Thou nh they did not fight with us, with cars, elephants, horses .and infantry, still, as the Kshatriyas should do, we laid sere to the hill and set fire to it (t). O ye lead iug,yshatryas, if they had given 1l their life quietly in that conflagration considering it a forest fire we would have considered there humbled. We blame Janarddana because he fought against us (> g), As the matters have now stood it appears that wherever we shall go we will pick up a quarrel. Let us, therefore, king, contract friendship with Krishna (i6). Besides, i~rrsltna has not come to this city of Kundina for picking `'P a quarrel. He has cane for the maiden. Why should 57

450 HAttIVAMSHA. tiARIVAMSI1A. 451 . he fight with another (t7)? Krishna is not an ordinary human being. He is the foremost of men in this land of mortals, the foremost of gods in tire land of celestials. He is the Deity and the Creator of the worlds. In God there is no malice, pride or-crookedness (i8-tg). They are not stupified, they do not grow lean and are not visited by any calamity. They always remove the calamities of those who bow unto them. In order to show his true form, Vishnu, the king of gods has come here with Garuda. You should also know that Krishna never goes with his army to slay his enemies. That he has come here accompanied by the leading Bhojas, Vrishnis, Andhakas and Yadavas indicates his desire of contracting friendship with you (2o-22). Therefore, O kings, let us go and offer the high-souled Keshava hospitality with aaghya and water to rinse his mouth (23). What more, if we make peace with Keshava we `hall be able to live freed from anxiety and fear" (2). Hearina the words of the intelligent Dantavakra, Salwa, the foremost of speakers, said to the kings (25). SALWA said :-" What is the use of this fear ? Had we trembled in Krishna's fear and thought it proper to make peace with him, we would have left our weapons at that time (26). Besides what is the necessity of speaking ill of our own army and extolling another? Such is not the duty of the Kshatriya kings (27). We are all born in great royal families and have glorified our respectve races. Why should then our sense be poorly like, that of a coward (28) ? I know Devaki's son Krishna as the immortal, eternal,

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Prime Deity Vishnu, invincible unto the kings, powerful, adored of all the worlds, Vaikuntha and the preceptor of the entire world, mobile and immobile (2g-3o). 1 know full well all tile objects of Vishnu. He has in view, for incarnating a portion of His Self, the destruction of king Kansa, the relieving of the earth of her burden, our destruction and the protection of the worlds. (I knox also) that a great battle rviii take place between Vishnu and all the kings (3t-32). (r) kings, 1 know truly that consumed by the fire of his discus we will go to the abode of Yama. Still considering that no one meets with untimely death, no one survives when the proper time comes and the lease of his life runs out in due time ; therefore a man should not entertain fear (33-3). When the ascetic virtue of the Daityas is annahilated the Divine Vishnu, conversant with Yoga, brings about their destruction in proper time (35). This Lord of gods sent down Virochona's son, the highly powerful Bali, to the nether region (36). O Icings, Vishnu has performed many other feats like this ; you should not therefore question the subject of fighting-for Vishnu has not come here to light. Besides he, whom the maiden will choose, will get her. What chance is there .of a quarrel amongst the kings ? Let us all be reconciled now (37-38)~ VatsttAMPAVntvA said :-The intelligent kings thus spoke amongst themselves. But king Bhishmaka did not say any thing out of regard for his son (39). He knew his own son to be highly-powerful, elated with pride, fearful in battle, a mighty car-warrior and well protected by Bhargava weapons (o). BHISHMAfA said.-My son is highly powerful and is ever arrogant. He does not fear any one in battle and he won't stoop before Krishna (t). If Krishna carries away the maiden by the strength of his arms forsooth a great dissension will take place amongst t`e powerful warriors (z). Alas, how will this my son, evil-disposed towards Krishna, survive? I do not see any means of his escaping with his life, from Keshava (3). Alas, how shall I, for my daughter, set my eldest son, the enhancer of the joy of the departed manes, rn fight against Keshava and his son (). My son Rulcshavan, ^lated with pride and possessed by ignorance, who does not return from the battle-field, does not pray for boons from Nara= vaua i~-~), li orsoolh lie will be consumed like cotton thro,Irl 452 tIARIVAMSHA, into fire. The heroic king of Karavira Shrigala ryas in no time consumed by the powerful Keshava, fighting in various ways. While living in Vrindavana, the powerful Keshava hei,i up the mount Govardhana with one finger for seven d a; S, Remembering ;leis superhuman feat my mind is droopin? (46-48). Coming on the mount (Govardhana) along with all the gods, Sachi's lord (Indra), the slayer of Vitra, sprinkled Krishna and recognised him as Upendra (his younger brother) (49). The dreadful Naga Kalya, burning in the fire of his poison and effulgent like Death, was subdued by Vasudeva in the lake of Yamuna. The highly powerful horse-shaped Danava Keshi, irrepresib?~ fiver, unto the gods, was slain by Nina. Killing tho demon of Panchajana he brought back from the abode of Yarna Sandipani's son who was lost in water for ever (50-52). Fighting with many on the mount Gomanta both Rama and Keshava destroyed many gorses and cars and struck terror into their enemies (55). There those two highly powerful sons of Vasudeva brought about the destruction of the elephants through elephants, that of the car-warriors through car-warriors, that of the cavalry through cavalry and that of the infantry through infantry (54). The way in which they destroyed the elephants, horses and cars in that battle, none amongst the gcds, Asuras, Gandharvas, Yakshas, Uragas, I2akshasas, Nagas, Daityas, Pichasas, Guhyakas has been able to imitate Thinking of that battle my mind is greatly drooping (5y-56). I had never seen before o n earth a man more powerful that, Vasudeva the foremost of the celestials nor have I beard that such a man was ever born in the land of immortal (57). Truly has the mighty-armed king Dantavakra said th!t we should reconciliate the highly powerful Vasudeva for our well-being" (58). VAISHAMPAYANA said :--Having thus thought, in hi:: mind, over the weakness and strength of the respective' armies Bbismaka felt a de~irE: to go to eternal Krishna fo: HARIVAMSfiA. 4j g

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propitiating him (59). Many a king, proficient in the Science of Polity, approved of his going, and lie too, having benedictory songs sung by panegyrists and bards, set out (6j). After tile expiration of the night all the kings, performing their morning rites, sat in their respective quarters (61). The spies, who were sent to the city of Vidarblia, returned and communicated every thing secretly to their master (62). Hearing of Krishna's Abhz'sekha* from their emissaries, some amongst those kings attained to delight and others were stricken with fear and sorrow. And many paid no attention to it. Thus moved by the (news of) Krishna's Abhz'sheka the army of the kings, abounding in men, horses and elephants, was agitated like a huge ocean and divided into three divisions (64). Marking the division of the kings, the foremost of kings Bhismaka began to think within himself about the untltougltt-of insult offered to them by him. And in order to be informed of their object he, with a burning heart, went to their assembly. In the meantime carrying on their heads the letter announcing I~rislina Abhz= sheka, the emissaries, despatched by Kaishika, entered into that ocean-like assembly of the kings (64-67). * The literal meaning of the word is bathing or sprinkling. It is often used for initiation, royal unction &c. sprinkling with the water of the Ganges, or Water in which various articles have been immersed being an essential part of the rite. Here it means a religious ceremoney which includes the presenta.. `t' on of a variety of articles, fruits, jems &^. along with water or fluid subata.nce for the bathing of the deities to whom worship is offered, 3','I

CHAPTER CV 11. (KAISHIIA WORSHIPS KRISHNA.) U ANAMEJAYA said :-O lord, having slain the 1:iOr powerful Kansa irrepressible unto the gods Krishna did ,rop sit on the throne. Then he waited for the maiden and was no welcomed there. Why did he show forgiveness although thuE, insulted (I-2). Vinata's son was highly powerful. Wh~y did he too show forgiveness ? O Brahman, I am greatly stricken with curiosity to listen to all this. Do thou describe it at length (3). VAISHAMPAYANA said:-When with Vinata's son the eternal Vasudeva arrived at the city of Vidarbha Kaishik< thought thus about him in his mind ;-(4). "Forsooth shat' our sins be destroyed if we behold the wonderful Abhisheka of Krishna (5). And from Krishna who has seen the tru.ec essence of things our mind will also be purified. Beside there is no other worthier person in the three worlds than the lotuseyed JanSrddana, Krishna, the king of gods. 0 kings, what hospitality can we offer to him obtaining such person ? However virtue will not be spoiled" ? Thus thinking the two brothers Kratha and Kaishika desired to go to Ke.shavG inorder to confer upon him their kingdom. Approaching that god and bending low their heads unto him, the two heroic and noble kings of Vidarbha, said : " Blessed is our birth and fame to-day ; blessed are our ancestral manes since thou hast come to our house. (6-to). We ourselves, ou: umbrellas, flag-staffs, throne, army and our flourishing city belong to thee (W ). O thou of large arms, formerly thou Overt annointed by Indra as Upendra. We now install thee in in our kingdom (r2). The innumerable kings and even flee Emperor Jarasandlaa will not be able to undo what ho=f' tiAR:VA R'ISHA. 455 who offers shelter to other lcin u; xt'll (10 (13). The l"Oliv ac, is thy enemy. And he always mentions in a conversation "Devalcr's son lags not been installed on a throne and he has no city. How will he sit in , the same assembly with the Icins (tq.-..I S) ? The highly effulgent and powerful l~rishna too is very proud. He wilt therefore never come to this Swayamvara for the maiden (t6). When all the kings will sit on their respective seats, how will that highly effulgent one sit on a lower seat (y) ?" Hearing this

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discussion amongst the kings and in order to put a stop to the dissension the king Bhishmalca, after consulting with us, has got ready this most excellent restinghouse for the thee. O thou of great effulgence, thou art the prime deity amongst tire gods and art the lord of all the worlds. Do thou behave now as the Emperor in this land of mortals. O lord, may not difficulties about seats arise in the assembly of kings (dR-.2o), Having performed today the ceremony of royal unction according to rites laid down in scriptures, do thou, next morning, seated at ease on an auspicious throne, in the city of Vidarbha, be installed as the Emperor of the kings assembled at the behest of Indra (2I--22)." Having said this to that foremost of celestials and bowing unto him with folded-hands those two heroes sent an emissary to the kings (23~. As Vasava, the holder of thunderbolt, announced through tire celestial emissary so Kaishika announced this intelligence to the assembled kings (24) YAISHIKA said :-O ye kings, you all know that the eternal Hari has arrived at the city of Vidarbha, along with Vinata's ,son, as our guest (25). B-holding the worthiest person, to rtrm a gift could be made, present,rny eldest brother Kratha, `ith a view to acquire piety, has conferred upon Vasudeva his kingdom (z6). When my brother said " sit on this seat" rrI invisible speech was uttered by a skyranger (27). TtIE CELESTIAL EMISSARY said :-O king, thou shouldst got ffvr to VasuclPVa the seat on which thou didst sit.

For him the king of gods has sent this white seat of gold, constructed by the celestial Architect, crested with all sorts of jems and marked with an emblem of a lion (28-2g). Do I thou along with other kings place him on this seat and sprinkle him (30). fie, ivho amongst the kings assembled in this city of Kundina for the maiden will not come, will be slain by the king of gods (31). The eight jars, born of the portions of Nidhis made of celestial gold and jewels and containing celestial ornanwnts belonging to the high-souled lord of riches, will come :mnongst those kings for installing this Emperor (32-33). C> king, this order of the lord of gods is communicated to thee. Do thou invite all the kings with a letter and perform the royal unction of Keshava (34)." KAISHIKA continued :-O kings, saying this from the welkin and giving to Krishna, the seat, effulgent like the j rising sun the celestial emissary returns to the city of gods (35). I therefore speak to the assembled kings, that they should all behold Janarddana of a wonderful form rare in the land of mortals whom the king of gods has recognised as dreadful and greatly irrepressible and whom he will sprinkle from the welkin with jars (36-37). If we behold the wonderful ceremony, the bathing of Vishnu, the God of gods, surely our sins will be dissipated (3.8,. Come, O ye leading kings, you need not fear, for you I have made peace with Janarddana (3g). I have known truly that Krishna's mind is pure. He will never make enmity with lords of men (40). Besides lie clreGslres no enmity towards the king of Magadha at heart. You should therefore consult and do whatever is proper in this matter (4r). VAISHAMPAYANA said :-O king, hearing the words of Kaishika, while the kings were thinking in fear of a curse, they heard again that an invisible voice, grave like the muttering of a cloud, filling up the sky with its sound, said at the mandate of the king of gods (42-q3). CHITRANGADA said :---" 0 ye kings, Sakra, the king FiAR1VA MSHA. 4.0 iinRIVnMSIIA, , 457 ,.I;e: three worlds, for your well-being and for governing the :;objects has issued this mandate (44). ~~ O pings, you should

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-not live creating enmity with Krishna. Pleasing him do you all Five in your respective kingdoms (4g). Krishna removes the -calamity of his votaries, and is like the fire of dissolution unto his enemies: Therefore creating friendship with him Tic, you all happy and freed of anxiety (46). A king is the lord of men ; the celestials are the lords of kings ; Indra is the lord of celestials and Janarddana is the lord of Indra (47). The powerful Ford Vishnu, the Cod of gods, is born as a man in the land of men under the name of Krishna (q,8), He alone, in the worlds, is not to be slain by the gods, Danavas, men and even by Mahadeva, the holder of trident along with Kumara* (49). That to speak of others, I myself along with the celestials wish to perform the Ablaz'shekcz ceremony of the high-souled Keshava, the king of gods (50). Besides, the gods have no hand in the A&laz'shehcz ceremony f an Emperor ; the kings are entitled to it. I cannot perform the royal unction of Keshava, adored of all the worlds (5I)o O ye kings, do you repair to the city of Vidarblra, and hold ing a consultation with Kratha and Kaishika perform the ceremony as laid down in Scriptures (52). O (zings, thinking that the time for making peace and friendship has arrived, Vasava has sent me to you. I am the celestial emissary (53), To-day the Icings Kratha and Kaisflika have invited Krishna to the city of Vidarbha for performing the ceremony of his -r0yal unction. United with tlienr, do ye, O kings, perform the A&ha'sheka ceremony of Krishna. And then taking glifts do you, with delighted hearts, return to the Swayamvara (54--'55). Let the four leading kings Jarasandha, Sunitha, the mighty car-warrior, I;ukslrivAn and Shalwa, the king o' Soubha, wait here so that the sporting-ground may not remain _vacant (66). The son of Mahadeva, Karti(;eya, the commander-in-chief o the god_-, `'v"~ a the life of a bachelor.

158 HAAIVAMSHfi. VAISIIAfhPAYANA said :-Listening to the command o,f. the king of gods announced by Chitrangada all the kings desired to go there. And the intelligent king jarasandha too accorded his permission. And they set out encircled by their own armies and headed by Bhishmaka (57-58). Sur. rounded by his~own followers, and with his heart burning in anxiety, the mighty-armed king I3liishmaka, along with other kings, went to where the large-armed Krishna was living in the house of Kaishika. They saw from distance the brilliance of the picturesque assembly-hall of the celestial, that had been brought there for Krishna's Abhisheka, and which was decorated with flags, pennons and garlands, set with celestial gems; adorned with celestial garlands, streamers and ornaments, perfumed with celestial fragrance and encircled by celestial conveyances. There, the Apsaras, Vidyadharas, Gandharvas, Munis and Kinnaras, stationed in the welkin, were singing the accomplishments of Krishna, the lord of celestials. And the great saints and Siddhas were eulogising him. And celestial trumpets were beaten of themselves in the sky (59-6). And the immortals, stationed in the sky, showered profusely scented powders made of

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roots, barks, flowers and fruits of Mandara, Parijata, Santanaka, Kalpa and Harichandana trees (C-6). Seated on his own vehicle, the Lord of Sachi himself came there with the gods and showed himself in the sky (67). Stationed in their respective quarters, the Eight Regents began to sing, dance and eulogise (Krishna's) glories on all sides (68)a Hearing that tumultuous sound and having their eyes expanded in surprise, the kings entered into the assembly-hall (69). The large-armed and powerful king Kaishika came out and received .them duly (70). When tire arrival of the kings was announced to the beautiful Hari, the foremost of the celestials, he issued out with the performance of all benedictory rites (P). Thereupon from the sky, celestiuk jars, with pieces of cloth tied round their necks and coverP-' HAEFIVAMSHA. with mangoe leaves, began to pour down, like clouds, water mixed with gold, gems, flowers and scented powders on the occasion of the ceremony of his royal unction (72--73): Having performed duly according to rites, the Abhisheka ceremony of Janarddana, before the very presence of the kings, the king of gods adorned hire with, celestial;ornaments I-laving welcomed duly all the kings with celestial garments of various colors, garlands and unguents, Madhava too sat in the auspicious assembly-hall of the celestials for the purpose of bathing. The kings of the Yadu and Vidarblra races began to adore him (75-76). The powerful son of Vinat3, capable of assuming forms at will, sat on a seat on the right hand side of Keshlva (77). As desired by Vasudeva himself the .igb-souled and heroic kings, Kratha and Kaishika, sat on their respective seats on his left hand side (78). The highly powerful and heroic car-warriors headed by Satyaki of the Vrishni and Andhaka races sat on his left hand side (79). As the gods beautify (lie Lord of Sachi so those leading kings beautified the beautiful Krishna seated at ease on a celestial seat covered with a celestial coverlet and effulgent like the sun (8o). Afterwards having been introduced to him by the ministers, various other kings were duly received by Keshava and they too sat at ease on their respective thrones. Thereupon having shown him proper respect, the highly wise king Kaishika, the foremost of speakers and well-read in all Shastras, said :"0 lord, considering;thee a human being, these ignorant kings have committed offence by thee. Do thou therefore forgive there, 0 God." KRISHNA said :--"0 Kaishika, what. of kings observant of Kshatriyass duties, even if any one else proves inimical to me it does not find room in my heart even for a single day 0 kings, how can I be offended with them who have to turn their faces against: impiety and to fight virtuously ? What is Mast is inn-M: Th^se who arc, dead ha, .-c g^.nc to Lite

i3ARIVAiLiSitA. celestial region. Birth and death are natural with men. I;;. not grieve, O kings, for them who are dead. I wish that yc)may all forgive me and cast off your enmity (8i-87). VAISHAMPAYANA said:-Having consoled the kings wit these words, the highly effulgent Madhusudana looked Kaishika and desisted (88). In the meantime, showir~, proper respect to all, Bhishmaha, the foremost of speakera, and of those well read in Polity, said (8g). C HAPTER CVIII. (CONVERSATION BETWEEN KRISHNA AND BHISHMAKA). HtSHMAKA said:-"O Lord of gods, out of his childish nature, my son wishes to give away his sister in a Swayamvara, but I do not like it (t). He is entirely childish 9 I do not like to give away (my daughter in this way). I wish than my daughter may select the only person whom she sees (z). O Lord, I propitiate thee, for this my son's bad conduct. Be thou propitiated and forgive (him)" (g). KRISHNA said:-While your son, as a boy, has worked up all these kings, I do not know how arrogant he will be when he will be advanced in years (q.). He who, born in a grew royal family in this earth, speaks

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a falsehood, even before one king, consumes with the fire of Yama's tortures his ownself and all the regions effulgent like the rays of the sun. acquired by his asceticism (5-5). O Lord, I know this to be the religious duty of the kings, and even Brahma, in the days s,f yore, pointed it out as the foremost duty o. men :,"'). VeJf12r Cl'cC[' ~Hr~Ur!F~,Sisilt`Fce, 0 ItFmT, bow can yOl', HARIVAMSHA. 46f son Give utterance to a lie before the kings in this assembly 1 (g)e -give it go, I doubt also very much your statemnt chat you, do not know anything of the great assemblage of the kings invited by your son (g)< O king, you have offered hospitality and welcome duly to the kings, assembled like the sun and moon ; cars, elephants, horses and the infantry have made a wild dance in your city, and still you do not know anything of your son's work. [low may this be (io-t a) ? I doubt very much, O king, how you were not able to know of the arrival of four-fold forces though it might not have been a source of anxiety (r2). O king, perhaps thinking that my arrival was not conducive to your well-being, you did not offer hospitality to such an unworthy person (t3). O you of large arms, why should you not give away your daughter (in Swayarnvara) for the very sin of my arrival here. Leaving me aside, do you confer your daughter on a good husband (t). Manu and other leading Law-givers have ordained that he who puts obstacles in the way of a maiden, wastes himself in hell (t5). O king, for this, I did not enter into the assembly-hall and accept hospitality (iC). O king, when possessed greatly by bashfulness, I prayed for giving rest to my followers in the city of Vidarbha, Kaishika, ever fond of guests, offered us proper hospitality. I too, in the company of Garuda, am living here as in the city of gods" (y-z8). VAISHAMPAYANA said:-When Krishna, effulgent like burning fire, showered these thunder-lie words king Bhishmalca, sprinkling him with sweet words, consoled him (Zg). $HisHMAKA said :-Be thou propitiated, O Lord of the celestial region. Do thou forgive me, O Lord of the land of mortals. I am possessed by the darkness of ignorance 9 do thou give me eyes of wisdom (zo). We are men of perverse understanding, gifted with fleshy eyes. Therefore whatever we do without judging is not accomplished (2r)< It": ever we have obtained thee now who art tie Cod of

gods. May nny vision grow wise and works be accomplish ti (~2). The wise, like great commanders, render fruitful un_ accomplished works by the discernment of moral laws (23) I-laving obtained thy shelter, I do not entertain any fear Listen to what I wish to accomplish now (24). O king of gods, I do not wish to allow my daughter to hold her Swayamvara lest she may choose another. Be thou propitiated with me, O Lord of celestials. Do not be angry with me" (25). KRISHNA said :-O king of great intelligence, O sinless one, I do not perceive the utility of your sayings. Who case adjust whether you will give away your daughter or not (26). (r) king,the goddess-like form of Rukshmini has brought me to this place. But I should not say that you should give her to me and not to any body else (27). When in the days of yore tile gods assembled on the summit of the mount Sumeru for incarnating their portions they said to her :" O thou of spacious hip, do thou with thy husband go to the world of men. And having been born in the house of Bhishmaka in the city of Kundina, be thou united with Keshava (28-2g). I tell you this plainly, O king ; do whatever you think proper after due consideration (30). O kink truly your daughter Rukshmini is not a woman ; she is the, very goddess Sree. For some object and at tile words of Brahm'a.she is born (as a woman) (31). She should not be given away in a Swayamvara where all the kings will be assembled. She must rem<:in alone, and inviting one bridegroom, you should confer her on him. It will be, thuF performing a Kshatriya's duties (32). O king, you cannot give away Lakshmi in a Swayamvara. Selecting r good bridegroom, you should give her away accordin;:; to proper religious rites (33). In order to put imPed`ments in Swayamvara Vinata's son has been despatch by the king of gods and has come to the city of Kundi~--u (34). p too have come here to witness this S,J'syAmv;"`

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tVAEdVVAMSHA. tiARiVAMSHA. 463 festivity of flee kings and your daughter, the beautiful Kamala without lotuses (g5)~ Your saying before me "Forgive me" is considered by me as proper. And I do not find any folly in it, O Icing (36). O lord, I lave already been pacified. Know me as conciliated since I have come to your territory in a gentle form (37). O king, to cast off one's short comings is forgivenes and it is endued with many virtues. So how can tile mind of one like myself be possessed by the sin of non-forgiveness (38). How can sin, O king, be attached to you who are moral, truthful and horn in a family possessing the quality of goodness (3g). Know me con ciliated particularly as I have come with my army, for with them I never confront my enemies (40). When I cherish no forgiveness in my heart I go on the back of my carrier, Garuda, tile foremost of birds, with weapons effulgent like the sun in my hand (4r). O king, you are of the same age with my father and are therefore adorable unto me tilts him. Behaving with me, as a father treats his son, govern your kingdom well (42). How can that sin, which resides in the heart of a coward, find room in the heart of a pure souled hero (43) ? Know my conduct as pure as a father's feeling towards his son. Treating us with hospitality, these two kings of Vidarbha have given us their kingdom. By the fruit of this gift their ancestral manes of tan generations upwards have gone to the celestial region (44-45) And ten succeeding generations too of their royal line from sore t4 grandson will also repair ` the celestial region (46). And they two, enjoying their kingdom for many long years, without any thorns, will atta;n to emancipation when they wit! wish it (4y). And those noble icings, who were present at my Abha'sheha, will in time repair to tile celestial region (40). O king, may you fare well ! I shall now with Vinata's son go to the charming city of Mathura protected by the king *Bhoja" (49)~ VAjs~isMPAVANA said <--Saying this to the Icing Bhishma-

HARIVAMSHA. Ice, welcoming all other kings and issuing out of the Hall with Kratha and Kaishika, the lords of Vidarbha, Krishna, the foremost of gods and Yadus, went to his car (50). Beholds ing the departure of Keshava, the faces of the royal saint Bhishmaka and of other kings were stricken with sorrow (5 t). At that time beholding the prime and selfasprung Krishna, having eyes like red lotuses, thousand feet, thousand eyes, thousand arms, thousand ; lustrous crowns, thousand heads, adorned with celestial garlands, rairnents, scents, unguents and ornaments, holding uplifted celestial weapons anal having three eyes of the sun, moon and fare, the king Bhishmaka bowed unto him and began to eulogise his glories, with his body, mind and speech (52-55?.

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BHISHMAKA said :-O God of gods, 0 Narayana, 0 Parayana, thou bast no origin or destruction. Thou art the eternal prime Deity, I bow unto thee (6). Thou art the self-sprung Deity, art identical with the universe, lotus. navelled,hast clotted hairs,dost hold a staff and art of coppery hue. I bow unto thee (57). Thou art Hansa, the discus, Vaikuntha, unborn and the great Atman. I bow unto thee (58). Thou art Yogin, the existent and non-existent, the ancient Purusha, the foremost of Purushas, above three-fold qualities. I bow unto thee (59). O Lord, 0 foremost. of the celestials, that alone art the lord of all the worlds and the lord of those who have acquired a knowledge of the soul. I am thy votary. Be thou propitiated and confer on me a boon (60). ~ , VAISHAMPAYANA said :-Having thus chanted the glories of the great God Krishna in the presence of the king, Bhishmaka made a present of precious gems, pearls, and plates of ',Vaidurja unto him. Thereupon he saluted in this way the highly powerful son of VinatA too (6r-62). BHISHMAICA said :-I bow unto that celestial' bird, the son of Kashya endued with the velocity of the wind who can assume various forms at will (63O "ARiVAMSt$A. 465 Vn95tIAMPeYANA said:-Having thus chanted, in brief9 ~.`Ie glories of Vinata's son Bhismaka offered him various sorts -f most excellent raiment. After the lotus-eyed Krishna, ^he younger brother of Vasava, on taking leave, had departed all the kinds followed him. Having thus received honors, ~akeii farewell of all the kings, placed Vinata's son the foren,ost of birds, of a gentle form before him, been encircled by huge cars, and lighted up all the quarters the energetic l~ri:3lma set out for 1Vlathura. At that time there arose a great tumult consisting of flee sound of bugles, trumpets, conches, the hissing of the serpents, the neighing of horses, and the rattle of the wheels of the cars resembling the muttering of huge clouds. After the departure of the highly powerful Krishna the gods repaired to the celestial region with that assembly hall 1 and the most excellent seat. Encircled by their huge four-fold forces the kings followed Janarddana, a distance of two miles and afterwards at his command returned to ,7-wayamvara (64-69). C FIAPTER CM (JARASANDI-IA'S PROPOSAL TO INVITIa ICALAYAVANA). AtsHAMPAVANA said:-After the departure of Vasu,; ~e:va's son the kings, who had their limbs embellished with ornaments and who were anxious to go to their respective 1:i::gdoms, returned to the assembly-hall of Bhishmaka in order to inform (Jarasandha of their intention) (y There. 59

66 .::.nIVA1VRSHR. upon king I3lrishmaka, the foremost of kings and well-read in moral laws, said to the kings, effulgent like the sun and the moon and seated at ease on beautiful seats (2). " p ye kings, you all know the calamity that will befall the Swayarnm uses. Do you forgive me for the fruit that is the outcome of my misconduct" (3). VAtsHaMpnYANA said :-I-Iavinn thus addressed and wel. corned duly all the kings, (the king) sent away all the monarchs of Central India and of the East, West and Nortltn ern Provinces. Having honored the king 13hishmaka duly an return, those kings, the foremost of men and mighty car-warriors, went away delightedly. Jarasandha, Sunitlsa, the energetic Dantavakra, the king of Soubha, the Icing dftahAkurma, Kaishika, all the leading kings of the Pravara race, the royal saint VenudAri, the king of Kdslimira all those and other kings of the Deccan remained by Bhishma9ca desirous of listening to the mystery.

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O monarch, beholding these kings waiting there the powers $ul king Bhishmaka, with an affectionate heart and grave and cool voice, said to them moral words relating to three-fold objects and embellished with figures. BHtSttlvtAKA said :-" (r) ye kings, I have acted thus in pursuance of moral words given vent to by you ; you should forgive me for we must always abide by moral laws" (4-a2). VAtSHAMPAYANA said :-having thus expressed himself an the concourse of kings, the king Bhislsmaka, well-versed in moral laws, again said aFming at his son (m). 13H9SHtvtAKA said -Observing the movements of my son my eyes are agitated with fear ; I consider all now as mere boys. He (Krishna) alone is the foremost of Purushas (r4 He, the very incarnation of glory, the foremost of the illustrious, the partaker of fame and powerful, has established great fame and the might of his arms in this land a$ mortals (y). Blessed is Devaki, the foremost of damsels who has conceive? as her son the lows-eyed Krishna, identical suit': t9f9,RiVAb9SEtA. 467 gee sum total of beau4y, the greatest of all in-the three worlds, and adored of all the immortals and who has seen his lotus I countenance with her eyes full of affection (16-I;.) VAtSHANtpAYANA said :-When the icing Bhishmaka saves vent to these words again and again in the midst of the assembled kings the_~Ptighly effulgent king Shalya said in sweet words (0). SHALYA said :-O slayer of thy enemies, O lord of kings, do not lament for thy son. The Kshatriyas meet eitbeir with success or defeat in battle (ig). This is the inevitable course and eternal religion of the mortals. Save Baladeva and Krishna what third person can withstand thy highly powerful son in battle ? Taking up his bowl thy mightyarmed son is alone capable of withstanding the car-warriors and great heroes of the enemy in battle. When by the might off his arms he handles the Bhargava weapons, difficult of being used even by the celestials what man is capable of bearing it ? This Eternal Purusha Krishna is without birth or death (z(r)-23). In this land of mortals even the holder of trident (Siva) cannot defeat him. O Emperor, thy son is well-versed in the true meaning of all the Slsastras (~.), Knowing Kestaava as IshIna lie did not engage in fic,~ht with him. It is not that there is none who can defeat hire (z5)o Kalayavana is incapable of being slain by Keshava. With a view to have a son the great Muni Crargya adored Rudra for twelve years living on powdered iron and practising dreadful and highly difficult penance Thereat pleased when Slsankara offered him a boon Gargya prayed for a son whore the kings of 1Vlathura would not be able to slay. Rudra granted him the boon, saying 'so be it' (26-z8). Thus by Virtue of 1$udra's boon, Ciargyas son Kalayavana is unslayablF by the kings of 1Vlathura in the battle-field and especially in the city of Mathurd (2g). Though Krishna is highly power4 F~l Amongst the princes of iVlathura still if he comes to battle '-\ ! figlsty witb him he. will be aisle to defeat him (10?. O

HARIVAMStiA. Icings, if you accept my words as becoming and sound, send an emissary to the capital of the king o~f Yavanas (33)~ VAISHAMPAYANA said :-Hearing the words of the highly powerful Shalya the king of Soubha all the leading kings were delighted and said " We twill do it" (32). Hearing their words and recollecting those of Brahma the Emperor Jara-. sandha lost heart and said (33). JARASaNHHn said :-Alas ! formerly, assailed by the fear of a foreign king, all the Chiefs, seeking refuge with me, cased to get back their lost kingdoms, servants, army and con

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veyances (34). Now, on account of their bad feelings towards their lord, they, like unto a damsel, coming in contact with a stranger; are now exciting me to seek another's shelter (35)~ alas ! even when I, afraid of Krishna, am constrained to seek refuge with another, 'Destiny alone is powerful. And by no means can any one overcome it (3h). O ye kings, it is better for me to die than to seek helplessly the protection of another (king). I shall not therefore seek refuge with any body else (37). I shall give him battle who has been pointed out as my Death by the invisible words, may he he I Krishna, or Baladeva, or a man, or some one amongst the immortals (38). Even this i my firm resolution and such is the conduct of a worthy person. I shall not act against it seeking another's protection (3g). Even if you be all welldisposed he (Krishna) may destroy you all. For your protection I shall send an envoy to him (4a). O kings, the messenger should so proceqrl by the etherial way that Krishna may not put in any impediment. Do ye find out such a person who can go in this way (q.a). This effulgent king of Soubha is gifted with the prowess of fire, the sun and the moon. In a sunny car let him proceed to the capital of Yavana (q2). Let him approach the king of Yavanas as our envoy and communicate to him our quarrel with Krishna. Let him try to bring trim over to this assemblage of Chiefs (43O VA.15H,sIA?PAVANA said :-Having thus expressed himself HARIVAMSHA. 469 the Emperor Jarasandha again said to the powerful king of Soubha:-"'Jo thou depart, O giver of honors and help ail these Chiefs (44 Use such tactics that the king of Yavanas may proceed and vanquish Krishna and we may be pleased" (45)~ Having thus commanded all and worshipped Bhishmaka duly the Emperor, encircled by his own army, set out for his city (q6). Shalya, too, the foremost of kings, having honored all duly, set out by the etherial way in a car,coursing like air (47). Following Jarasandha to some distance the Deccan Chiefs repaired to their respective cities (q8). Thinking of his own evil conduct, of Krattca, Kaishika and Krishna, the king 13hishmaka, along with his own son, entered into his Palace (49). On account of the discomfiture o the kings consequent upon Krishna's arrival and the termination of the Wvayamvara the chaste and wise Rulcshmini approached her friends and with her face bent down in shame said a--"I tell you truly, I do not wish to be the spouse of any body else save Krishna having lotus eyes" (5p-5I). CHAPTER CX. (SI-3ALYA MEETS KALAYAVANA). AISHAmPAYANA said :-Kalayavana, the king of Yavanas, was highly powerful and used to govern the inhabitants ( of his city in pursuance of royal duties (a). He was wise, conversant with three Vargas,* proficient is six Gunasf ' Three conditions of a king or state; prosperity, evenness or decay or oss, gain and equality. I 'f The six acts of a king in his military character, or peace, war, marching, 'hang, sowing, dissension, seeking potection.

4l0 HARIVAMSHA, innocent of sevenfold calamities, endued with all accom_ plishments, well-versed in Srutis, pious, truthful, a master of his senses, acquainted with the rules of war, an expert in capturing forts, heroic, of great strength and used to honor his ministers. One day encircled by his ministers he was seated at ease and the learned and intelligent Yavanas, discoursing amongst themselves on various celestial themes were adoring him (2-5). In the meantime there blew delightful, but exciting, cold and fragrant wind.

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Thereat the assembled Yavanas and the king Kalayavana were all worked up and thought "whence it has come." Thereupon they saw a car coming from the south. It was golden and white, lighted up with the lustre of jewels, adorned with celestial flags and pennons, drawn by horses feet like the mind or air, adorned with tiger-skins, a terror to the enemies, the enhancer of joy to the friends, constructed by the celestial Architect, effulgent like the sun, the grinder of others' cars and embellished with jems like the rays of the sun and moon. The powerful and beautiful king of Soubha was seated thereon. Delighted greatly at seeing his friend the mighty-armed king of Yavanas, the foremost of speakers, repeatedly sent for t?rghya and water to wash feet. A-a rising up from his throne and with Arghya in his hands went out and waited at the landing stair of the car. B= holding the king Kalayavana, powerful like Salcra the higa:; energetic Shalya was greatly delighted, got down alone frc~., the chariot with a confident beart and joyous"y entered its`-u the Palace of Yavana for seeing his friend. Observi:}.,p ayghya in the hands of the king of Yavanas, Shalya, the fo,~ most of kings, said in sweet words :-"O thou of great, effulgence, I am not now worthy of axgbya. I am now envoy of the kings and have been despatched to thee by u * The seven calamities are gambling, sleeping in a day, calumny, wtarr!~:~: playing; idle roaming, drinking and hunting. HARIvAMSHA, intelligent Jarasandha. I therefore do trot deserve czyghyr from the kings" (5-yg), KALAYAVANA said :-a'fp you of large-arms, I know that you have been despatched here as an envoy by the king of Magadha for the behoof of kings (Pg). O intelligent king, I adore you duly with water to wash feet, seat and various other means of welcome because you have been sent here by the entire circle of kings. By adoring you, O king, I shall worship the entire host of kings and by honoring you all of them will be honored. Therefore, O king, sit with me ors this throne" (20-2I). VAISHAMPAYANA said :-Thereupon shaking hands with' each other and enquiring of their mutual welfare those two kings sat at ease on the sacred throne (g2). KALAYAVANA said :-That has become impossible to him, depending on the might off whose arms you kings are all; living without any anxiety as the gods do under the protec~ ion of Sachi's lord, that he has sent you to me. Tell me, truly, O king, what mandate, the powerful king of iVIagadha has issued to me. Even if it be ve d'ffi his command (23-2q.). SHALYA said :-O king of Yavanas, hear I shall describe at length what the king of lblagadha has deputed me to com. nrunicate to you (25). JARASANDHA said :-The highly irrepressble Krishna has keen oppressing the world from his very birth. Informed of his wicked deeds I attemptedftto slay him (a6). Accomm Panied by a number of kings along wills their four-fold forces and conveyances I besieged the mount Gomanta with a huge army (27). And there listening to tire highly sensible ,ords of the king of Chedi I set fire to that best of mountains .`or their (Rams and Krishna's) destruction (z8). Beholding ,E'?t fire consisting of hundreds and thousands of games and '''=eembling tire fire of dissolution, Rama, holding the golden y'`'1 of a sword, leaded down from the mountain summit ry s cult I shall carry out 472 $lAttlvAivdSiiAc HARIVAMSQ-iA. 4 7 1 in the midst of the ocean-like army of the kings. And tl;` highly irrepressible one began to kill the carwarriors, the infantry and cavalry (30). He moved about like a serpent. s and catching elephants, horses and soldiers with his plou(,lishare he grinded them with his mace (3t). In that battle:: field abounding in

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hundreds of kings that highly energeti,zRama, endued with the prowess of the sun; ranging various ways like the setting sun, destroyed elephants, with elephants; car-warriors with cars, and the cavalry with horses (32--33). After Lama, the hi0hly powerful and energetic Yadu heroe, Xrishna, taking up his discus effulgent like the sun, and his black iron club, forcibly leaped down in the midst of the enemie's army agitating the mountain with One force of his feet as a lion attacks the poor deer (34.-35). O king, at that time whirling and bathed with shower that mountain extinguished the fire and entered into the earth as if dancing (36). Jumping down from that burning mountain Janarddana with his hand holding the discus began to destroy our army (37). Whirling his huge discus and throwing all down with his club he began to grind men, elephants and horses with his mace (38). Then with the fire of discus and ploughshare begotten by their anger that huge armyy protected by sun-like kings, was consumed (39). Witllirs a moment our army consisting of men, elephants horse infantry and flags; was consumed by those two foot sol diers (40). O king, beholding that zkrmy distressed by the fear of ti.~ fire of discus and routed, 1, encircled by a huge collection of cars, enraged in battle. And Keshava's brother tl'-e heroic and valiant Baladeva, the destroyer of Bala, stoc:n before me with a club in his hand (4i-42). Having sla the twelve Akshouhinis of soldiers and cast off his ploujl" share and mace Sounanda, that leonine heroe pursued r1V with his club (43). O king, having thrown the club oil I= with a force like that of the fall of a thunderbolt he agal:' ~-,ecod manfully on the ground (44). Then like unto KarLikeya at the time of the destruction of Krounch, he, with his Lwo large eyes, as if consumed me, looking at my joints (45). F? king of Yavanas, beholding such a form of Baladeva, what person, having hopes of life, can stand before him in the battle-field (46) ? When he stood before him holding up that terrible club resembling the rod of the Regent of the dead and whirling it along with his plough-share Brahma, Lhe grand-father of all, filling the welkin with his invisible voice grave as the muttering of clouds, said :=' O sinless Rama, do not strike (him) ; O holder of plough-share, it has been destined that he shall not meet with his death from any other person." Hearing with my own ears those words given vent to by the Grand-father Y was filled with anxiety and returned from the battlefield (7-50)r O king, for this reason, and for the behoof off the kings, ll communicated this incident to you. Hearing this you should do what you think proper in pursuance of my words (5t.). Desirous of having a son your father propitiated iankara, the god of gods with hard austerities and obtained you as his con unslayable by the princes of Mathura (52). Fasting and feeding on powdered iron for twelve years the great Muni Gargya propitiated the great god Siva, on whose lotus feet even the gods and Asuras meditate and therefore obtained his wished-for prosperity in the person of yourself (j3). By virtue of the asceticism of the ascetic.Gargya and of the power of Mahadeva carrying the emblem of a crescent forsooth, shall ) anarddana meet with his death as the dews are dried up by the rays of the sun (54)0 O king, thus requested by the kings, be up and doing and march for vanquishing Krishna, And entering the city of Mathura with your army establish your glory there (55). Vasudeva's son is a native of Mathura and Baladeva is his brother. if '7ou go to the city of Mathura you will be able to defeat them in battle (56)0 60

474 HARIVAMSHA. HARIVAMSHA. S14ALVA said :-0 king, I have thus communicated to yot; the message entrusted to me by the Emperor Jarasandha fo: the behoof of the kings. Do you now undertake what i proper and conducive to your wellbeing after consulting duly with your ministers (57). C HAPTER CXI, (KALAhAVANA AGREES TO KILL KRISHNA). VAISHAMPAYANA said:-After the king Sbalya, as

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directed by the Emperor ,)arasandha had said this KAlayavana; the king of Yavanas, with great delight said (t). KALAYIIVANA said :-Oh ! highly honored and blessed I am', and my life is crowned with success since numberless king have requested me for vanquishing Krishna (2). The kings. have appointed me in the work of subduing Krishna whc is invincible in the three worlds, even unto gods acrd Asuras And they have blessed me so that T will achieve victory (3? While the kings, with delighted hearts, have declared my victory I shall, by the very pouring of their water-like words achieve success (). Whatever it may be, I shall carry out the command of the Empq-.or Jarasandha issued at the re, quest of the kings. Even my discomfiture in it will be. tantamount to my success (5). O king, today, the day an< the stars are auspicious and in this auspicious moment I shat' even to-day start for Mathura for defeating Keshava in the' battle-field (6'. VAISHAMPAYANA Said :-Having thus addressed the power fal Shalya the king of Soubha, the lord of Yavanas honore( him duly ;with highly precious jems any? dresses (7). After wards for acquiring unstinted blessings . he gave away various riches to his guest and the Brahmanas and duly offered libations to fire. Then after the performance of benedictory rites he set out with his army for vanquishing Janarddana (8-g). O foremost of Bharatas, king Shalya too, with his desire fully achieved, embraced the lord of Yavanas and set out with a delighted heart for his own city (IO). CHAPTER CXII. (UGRASENA RECEIVES KRISHNA. JNAMEJAYA said :--0 Brahman, when the Lord Krishna, endued with Sakra's prowess, set out from the city of Bidarblra he did not ride the highly powerful son of Vinata, Garuda; why did he then take him away with him ? And what did Vinata's son do ? O great Muni, I am filled with great curiosity in this; do thou unfold the mystery (t-2), VAISHAMPAYANA said ;-0 king, listen to tile work, difficult of being done by men, which the highly effulgent son of Vinata performed after his departure from tile city :,f ;Bidarbha (3). O lord, before his departure to tile city of 114athura when Janarddana, tl.-god of gods, said before the assembled kings, " I shall repair to the charming city of Mathura governed by the Bhoja king" tile beautiful and intelligent son of Vinata thought for a considerable time, and then saluting Vasudeva, after he has finished his say, said with folded hands (4-6). GARUDA said :-" O god, I shall now proceed to Raivata's city Kushasthali,to the charming mount Raivata and the adja= cen= forest thereto resembling the garden of Nanclana (7),

HARIVAIVtSt9A. HARIVAMSHA. 477 The Rakshasas have abandoned the charming city K.ushasthali. It is situate at the base of the Raivata moup., twin and on the bank of the great ocean. It abounds in tree. decorated with filaments of flowers, in groves and creepers;. It is scattered with elephants and serpents, and inhabited by bear, monkeys, boars, buffaloes and deer. I shall perfectly examine (that place) and see if it is worthy of thy habitation. 0 lord, if that extensive and charming city is fitted for thy residence, I shall remove all time thorns and comp back to thee" (8-io). VAISHAM'AYANA said:-Having thus expressed himse;E before janarddana, the king of gods, and saluted him the powerful lord of birds set out towards the western direction (ii). And when Krishna too, with the Y'adavas, entered into the beautiful city of Matbura, Ugrasena came out at the city with dancing girls and citizens and honored the victorious Krishna (t2). 7ANAME)AYA said :-What did the mighty-armed Emperor Ugrasena do when he heard of Krishna's installation by the numberless kings (t3) ?

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VAISHAMPAYAIVA said :-Hearing of Krishna's installalion as the Emperor by numberless kings, of lndra's making peace with him through his envoy Chitrangada, of the apportionment of wealth, each king being entitled to a latch, each emperor to a Arvuda and each ordinarny men to ten, and that every one, who came there, did not go away empty handed and that the graceful lord f:! 1Vidhis, Sanka, commanded b the gods, distributed weath after Krishna's heart, from his own men and other persons informed of people's conduce, Ugrasenaoffered a great puja at the temples of the tutelary deities. The two sides of the gate of Vasudeva's house were decorated with flags, pennons and garlands. He also decorated with flags Kansas assembly hall Suprabha adorned with various sheets of cloth (rq-zo). The doors of t?l' pitting-rcom. .f the mherorrislan in Gapizra,s(,re pasted ~fdith ambrosia by the king (zi). There was dancing and music on all sides. The city was decorated with flags,garlands jf wild flowers and jars full of water (22). The king sprinkled sandal water in all the highways and spread t5eets of cloth on the ground (23). On both sides of the :pads incense was kept in vessels and continually burnt with :guru, rnolass and various other articles (2q.). The elderly ~.,vomen began to sing benedictory hymns and youthful dame:,31s moved about anxiously in their respective houses (25). Having thus commenced the festivity in the city the emperor LTgeasena repaired to Ugrasena's Palace and after communicating to him the pleasant news and consulting with lama went to the car. O king, in the meantime the great sound of the conch-sUell Panchajanya was heard. Hearing that sound of the conch the entire city of Mathura, with their women, boys, elderly men, panegyrists, songsters, and accompanied by a huge army, issued out placing RAma before them. Ugrasena himself carried ayghya and water for washing feet for Krishna (z6-2g). After going over to some distance and coming within tlae view of Vasudeva the Emperor Ugrasena desired to proceed on foot and accordingly got down from his white car (30). And beholding Hari, the king of gods, seated on a charming car adorned with celestial jewels he, in words suppressed with joy, said to the lotus-eyed Rama the slayer of his enemy's army. Krishna was adorned with ornaments set With jewels, was shining eke the sun on account of the garland of wild flowers decorating his breast, was accompanied by fans, umbrellas and flags with the emblems of Garuda l aimed thereon, embellished with all the marks of royalty and endued with the beauty of the rising sun (3T-34). (UcRnsEn7A said):-11O great one, it does not behove me to proceed on car after this. Thinking this I have got down. Do thou go on the car (g5). Coming to Mathura in the disof Keshs,va Vishnu has manifested himself as the kind

478 HARIVAMStIA, of gods in the ocean-like assemblage of the kings. I therefore wish to chant his glories -properly." The highly effulgent elder brother of Krishna (then) replied to the king (saying) (36-37) :._._ "O king, it is not proper to chant the glories of that best of kings at the time of his going. Without it Janarddana is pleased with you. What is the use of hymning him who is himself propitiated Your visit is identical with your chant. ing of his glories. While Krishna, although he has acquired the dignity of the Lord Paramount, is coming to your house, what is the use of praising him with celestial and super_ human hymns?" Thus conversing with each other they went to Keshava (38-0). Beholding the king Ugrasena approach with arghya in his hands Krishna, the foremost of orators, stopped his car and said :-"O king of Mathura, while I have installed you, declaring, "Be you the lord of Mathura" it does not behove me to make it otherwise. O king, you should not offer me azrghya and water for washing my feet and rinsing my mouth. This is my heart-felt desire (t-3). O king, informed of your intention I say that you are the king of Mathura. Do not make it otherwise. O king, I will confer upon you your proper share in the land and gift. As I did with the other kings I had kept your share in

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reserve beforehand, one hundred thousandth portion without any ornaments or raiment. O king, get upon your white car adorned with gold, umbrella, fans, flags and c(estial ornaments. And wearing your crown of sunny lustre govern the city of Mathura, delightedly with your sons and grand-sons, defeat your enemies and multiply the Bhoja race. The king of gods, the bolder of thunder-bolt sent, for Ananta and Shouri, celestial ornaments and raiments. From the thousand jars of gold coins reserved for the citizens of Mathura in that ceremony of installation the king of gods has ordered that one thousand should be given to ; ach of the panegyrists and bards, one HARtVAMSHA. 499 hundred to each old man, prostitute and other men and ten thousand to each of the Yadavas, Vikadru and others who live with the king Ugrasena (-5a). VA,ISHAMFAYANA said :-Having thus honored the Emper. or Ugrasena in the presence of all the soldiers Janarddana, with great delight, entered the city of MathurA (53). On account of the celestial ornaments, garlands, raiments and unguents it appeared as if he was living in the city of the celestials encircled by gods (5). Like unto the muttering of clouds there arose a great tumult consisting of the sound of bugles and trumphets, blare of conches, the noise of elephants, the neighing of horses, the leonine shouts of the heroes and rattle of car-wheels (55(r)5(v. The paned gyrists began to sing his praises and the subjects to salute him with numberless presents. At this Hari was not the least surprised (57). He was high-minded by nature, shorn of egoism and has seen a greater display than this before hand. And for this he was not filled with surprise (58). Beholding Madhava's arrival who was shining in the lustre of his own person effulgent like the sun the inhabitants of Ma' thura saluted him at every step and said (59) :-"He is Narayana, the abode of Shree living in the ocean of milk. Leaving his serpent-couch he has come to the city of Mathura (6o). Having chained Bali irrepressible unto the immortals he conferred the soverionty of the three worlds on Vasava the wielder of thunder-bolt (6t). Having slain Kausa, the foremost of the povWrful and other Daityas this slaver of Keshi has conferred the kingdom of Mathura on the $hoja king (62). Not being himself installed and not sitting on the royal throne, he, having acquired the dignity of the Lord Paramount, has entrusted Ugrasena with the 90vPrnment of Mathura" (63). Having heard this conversation of the citizens, the bards, negyrists and the poets sang. "O thou the ocean of ~omplishtnents, how can we, who are one tongued then,

sing the deeds begotten of thy prowess and energy (6--6.;; The thousand-headed serpent-king Vasuki, who has t1 r,, of a god, can, with his two thousand tongues, a certain extent describe thy accomplishments (66). It a great wonder to the kings of the earth that a throne w,sent by Indra. It never happened before nor will it be i_ future (67). The descension of the assembly-hall and ja-_ from the celestial region has never been heard of or see, Therefore we consider it as a wonder (68). O Keshav, conceiving a son like thee, the foremost of gods, Devaki, tl-_ best of damsels, has been blessed because she, with her ey,_ full of affection, saw thy lotus face adored by men and 0 immortals (69-70).

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Placing Ugrasena before them and listening to the cc?. versation regarding their praises sung by the citizens tl two brothers Rama and Krishna arrived at the gate ar the king worshipped them repeatedly sending for arghy, and water for washing feet and rinsing mouth (yc--72). Thereupon approaching Keshava's car, saluting him wic'; Isis head down and mounting on an elephant the energetic arT intelligent Ugrasena began to shower gold as tire clou~ discharge their watery contents (73). Having thus sbowedischarge their watery contents (73). Having thus showe ed gold on him the beautiful Madhava arrived at his father`: house and said to Ugrasena, the king of Mathura (74) :" O lord, although I have secured tire dignity of the Lo -Paramount, this thorone, conferred by the king of gods,shou... be kept in the king's Pq'ace (75). Although acquired the strength of my own arms I do not like to come by t= assembly-hall of the king of Mathura. O lord, I propitiL you. Do not be offended" (76). O king Janamejaya, at that time Vasudeva, Devaki Rohini were so much overwhelmed with joy that they co, ~-not give vent to any word (77). O king, thereupon considering the importance of time '.: place, Kansa's mother, taking riches and presents of varit ~:: countries acquired by him, went to Keshava and dedicated them to his feet. Observing it Krishna sent for Ugrasena and said in sweet words (7`3-79). KRISHNA said :-It is time that has snatched away your two sons; I have not slain them either for riches or for the kingdom of Matbuia (8o). O Icing of Mathurd, having vanquished your enemies by the might of my arms do you perform many sacrifices and make profuse presents (8a). 0 king, do you cast off your mental agony and fear consequent upon Kansa's death. I return you these riches ; do you accept them" (82) Having thus consoled the king, Krishna, along with Balarama, went to his parents (83). There those two highly powerful heroes, with heart full of joy, saluted their parents bending their heads (84). O Janamejaya, at that time the city of Mathura left off her own form and as if the capital of gods came down there leaving the celestial region (85). Beholding Vasudeva's house the citizens did not consider it as earth but took it for the region of the celestials (86). Having thus entered Vasudeva's house the heroic Baladeva and Keshava dismissed Ugrasena, the king of Mathura and his queen. And then leaving off their arms and moving about for some time they went through the evening rites. Find then seated at ease they conversed with one another ','87 tl -88). In the meantime there took place a highly dreadftll calamity. The clriuds were scatterd in the sky, the earth and the mountains were shaken, the oceans were agitated, the serpents were terrified and the Yadavas, trembling, fell down on earth (89-go;. Beholding them thus fallen the tlnrnoveablP Rama and Krishna, percieved, from the flapping of the huge wings, the approach of Garuda, the foremost of birds. And within a short time they saw Garuda by thm, Saluting them both with his head, Vinata's son, of a. ge~ tle form, adorned with celestial garlands and unguents, sat on a s;lt i,Ft-92) Observing thr:'arrival of his wa,--iil,e tnit6-te-. Or

HARtVAMStiA. L'be intelligent son of V'inata, the slayer of ILfxdhu said-r `9 thou the grinder of the enemies of the celestial army,, ~ePiaht of \linatn's heart, O foremost of birds, O favour-i, vx Keshava, may thy arrival here prove auspicious" (93494 having thus addressed Virrata's son, stationed there like very god Krishna again said ko him wino was equally poVe,

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KRISHNA said :--Q foremost of birds, let us now tire highly extensive inner appartment of the Bhoja king f,: there, seated at ease we shall be able to hold counsels asp-, oar own hearts (g6). VA1SHAmPAYANA said:-When having entered the inn; appartment of the Bhoja king along with Vinatd's son, t=~: highly powerful Krishna and Baladeva held parley, t:,;; former said :-,Q Vinata's son, the king Jarsandha is rr> slayable by us. It has been so ordained. Incomparable Iris might and he is encircled by a huge army and higl,~,,, powerful kings. The army of the Adagadha king consists marry soldiers and so we shall not be able to consume it ever:, within hundred years. Therefore d tell you, Q king of birc':: that it never bodes good for us to live in this city of Afathu: .: Even it is my desire (g7.zo0). GARLJDA said :-Q god o f gods having saluted thee . took leave and went to Kusathali for finding out a wont habitation for thee (IOI). O foremost of gods having gcA; there and been stationed in the welkin I reconnoitered over that city endued witty' tl auspicious marks (to2). "d'l,. pity is situate in an extensive watery province of the oce.^.;, t has the;ocean on the east and is therefore always coot. is surrounded n all sides by the ocean, a mine of every se of tern, spread with trees conferring wished-for objeC covered on all sides with flowers of all seasons and therefohyglrly charming; it is the abode of all forms of AshYanzr~ Satisfies every sort of desire, is filled with men and women, -lsvaysralb of merriment, is encircled by ditches and way HARI VA MSUA. is embellished with palaces and and roads, gates, variegated courtyards has huge doors and gates, and various bolts and other contrivances, is adorned with a golden wall, is filled with car..tvarriors, cavalry and infantry, and with trees of various countries covered with celestial flowers and fruits is adorned with flags and pennons contains big palaces, strikes terror to the enemies, enhances the joy of tire friends and is isolated from other cities presided over by kings (z3-`I9O O god, there is that best of mountains Raivata resembling the garden of Nandana. Do thou make it an ornament of thy gate (zIO). Q foremost of gods, that city will also be liked by thy sons. Do thou go and live there (tIZ). Like unto In capital Amaravati thy city will be celebrated in the three worlds under the name of Dwaravati (IZ2). O hod, if tile great ocean gives there morn covered with water the celestial Architect will make works of art after his own heart (f 13). Q god, out of lustrous jewels, pearls, corals, diamonds' sapphires and other jems produced in the three worlds, do thou have many white palaces built there like unto the assembly hall of the celestials, eonsistin" of hundred heavenly pillars, adorned with all sorts of jewels made of gold, decorated with celestial flags and pennons guarded by gods and Kin the Moon (IL4-,.It6). VAISHAMPAYAIVA said :.--.I-laving said this to Keshava and saluted them both Vinata's son took his seat (tz7). Meditating on the words uttered by him conducive to their wellbeing, and inorder to give a prootbof his appreciation Krishna, with Pa-ma, honored Garuda with presents of most excellent and precious dresses and dismissed him, And then they enjoyed Y there tike two immortals in the city of the celestial (zzg-IZ9)' When in time the highly illustrious $Iroja kin heard of what Garuda had said he affectionately addressed t Xeslrava the following nectarine words (t2o). d~` "''aid v'--O Krishna, O enhancer of the delight of t1 l, naras and lighted by the sun and'

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Yadavas, O thou of large arms, O slayer of thy enemic" listen to what I say. O my son, without thee, like unto woman separated from her husband we shall not be able -~q live happily either in this city of Mathura or in any other kir;; _ dom. O conferror of honor, even if Indra comes to the tre;, of ail the kings, still we, under the protection of thy arr,_=~ do not fear them. O foremost of Yadus, we shall proce~' for accomplishing conquests (r2t-r241. Leaving Ugrasena's words Devaki's son smilingly said : _ "O king, I am ready to do whatever you wish. There is She least doubt in it" (m5). CHAPTER CXIII. (KRISHNA'S PROPOSAL TO GO TO DWARAKA)> AISHAN PAYAIVA said :-Once on a time the lotus-ef ... ~'Crishna addressed the following reasonable words to `-: 9'adus in their assembly: --"This Mathura city is the abc: of the Yadus : we too were born here and brought up Vraja. However all our griefs have disappeared and enemies have been defeated. Now our hostilities with t-=' r`? kings and battle with Jarasandea have commenced (r- ,. d'he number of our infantry and animals is endless. And have enough of jewels and friends (4). Although thro"... our friends and soldiers we have attained to the consumr. Lion of prosperity still the city of Mathura is very limi;''and the enemies can easily enter it (5). Beside if one .I~='= ,,-f princes and infantry live here jointly there is every po~-f>ility of a dissension cxoppin? up arn_ong_~t them (6). The:HARIVAMSHA. fore, O ye leading Yadus, methinks it is better that we should live elsewhere. If you like it, we will lay out a city elesewhere (7). IF you approve of what I have said before this assemblage of the Yadus for your wellbeing and in pursuance of the proper time I shall carry it out (8)." Hearing it all the Yadavas delightedly said :-U Krishna, do what thou deemst proper for the behoof of all these people" (g). Thereupon the Vrishnis began to hold consultations regarding this most excellent proposal:-"Our enemy the king Jarasandha has been distined as unslayable by us. And his power is also very great (to). True it is that mane? armies of the kings have been slain in this city of Mathura(r) But so great is the number of his soldiers that we shall not be able to bring about their destruction even in hundred years" (t t). .At that time O king, the emperor Jarasandha, along with Kalayavana was proceeding towards Mathura with his army (r2). Having heard of the approach of Jarasandha and Kalayavana with that highly irrepressible huge army the Yadavas thought of retreating as mentioned before (t31o The truthful Krishna again said to the Yadavas:-" To day is an auspicious day. So we shall, even this very day, issu;: out of Mathura along with our army and followers (td). Having obtained this command from Krishna, the Yadavas, headed by Vasudeva, along with their wives, cars and elephants, set out, echoing the four quarters with the noise of their soldiers resembling that of the waves of the oceap (r5-t6). Leaving Mathura the Yadavas went on with their wealth, kinsmen, friends, golden chariots, infuriated elephants and trotting horses decorated with gold (t7-P8)o 0 foremost of Bharatas, having adorned their respective detachments of the army and moved it on the Yadadas set out for the west (tg). Stationed in ',front, Vasudeva and other leaving Yadavas, ever adorning a battle-field, guided the army (20). Laving thus wended a very long distance

HARIVAMSHA. the leading Yadus reached the bank of the ocean. It ~E-_variegated with creepers, abounded in coconut trees a~.,. beautiful elephants, was covered with Ketaki trees, palmyra: I'annages and vines (2y-24).

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Having secured such picturesque site the Yadavas were highly delighted as if the lead arrived at the celestial region (23). Searching for a si~ where he would lay out a city Krishna, the slayer of inimic~. heroes, saw an extensive tract of land situated on the bar:__ of the ocean (aq,). The land had a coppery soil mixed wit_ gravels, was well-suited for animals of burden, was endue;: with all the favourable marks of a city, as if it was presid< <_ over by the Goddess of prosperity herself. It was fanned h the sea breeze and was watered by the ocean. Near it w<.~ shining in beauty the charming mountain Raivata like tt;C" mount Mandara. On that mountain containing all the jerra end resorted to by many great men Drone lived for many long years. There lived the king Ekalavya. And the sporting ground laid out by himself like a board of dice is celebr a. led by the name of Dwaravati (25-z9). Keshava selects:` that site for his city and the Yadavas also wanted to encam; their soldiers there. Thereupon the Yadu commanders pitche~: tents there for the night (3o-3i). With a view to lay out his city there the Lord Krishna the foremost of Yadus, lived there with them shorn of anxiety: And that foremost of men, the leader of the Yadavas, having Gada as ' his elder brother, thought in his mind of the name' he would give to the variousthouses in that city (32-3z). O king, having thus secured the city of Dwaravati tlnYadavas, along with their friends, lived there happily a:do the gods in their own city. 0 descendant of Bharat,'_ thus informed of the approach of Kalayavana Krishna, th= slayer of Keshi, set out for the city of Dwaravati, in fear cr Jarasandha (3--g5!~ C HA1'T1JR CXIV. (ACCOUNT OF KALAYAVANA). JANAMEJAVA said:--Q reverend sir, I wish to listen at length to the history of the high-souled and intelligent Vasua deva, the foremast of Yadus (r). O foremost of the twiceborn, why did Janarddana, without fighting, leave Mathura the only abode of Lakshmi (the goddess of prosperity), the hump (the most elevated) of Central India, the very summit of the earth, abounding in profuse corns, wealth and beautiful houses, and consisting of many worshipful Aryans ? How did Kalayavana behave towards Krishna ? Having obtained the watery fortress Dwarl:a what did the great Yogin of hard penances the mighty-armed Jandrddana do (z-5) ? Whose son was Kalayavana and how powerful was he ? Do thou describe all this to me (6). VAISHAMPAYANA said:-The high-minded Gar9ya was the preceptor of both the And haka and "Jcishni races. He always observed the vow of celebacy; and although he had a wife he did not know her. While the eternal Garaya, who was a master of passions, was thus spending his days this brotherin-law described him as impotent before the king (7---g), O king, having been thus dishonored in the city of Ajitanjaya atYd giving up his desire of bein,* united with his wife out of anger for his brother-in-law, Gargya engaged in hard penances for obtaining a son. And living on pounded iron. for twelve years he worshipped Mahadeva, the holder of trident. For this Hudra conferred on him a boon that he would obtain an all powerful son who would be able to discomfit in battle the descendants of the Vishni and Andbaka races (g-1.o). The king of Yavanas toad no son. Hearing o the boon of having a son conferred upon Gargya, the foremost of the

488 HARIVAMSFIA, twiceaborn by alradeva, the king brought him over to 1:own kingdom. And having consoled hire he engaged tl_~ milk-women to attend him in their own settlement. Havi,.., assurrred the guise u! a rrrillcdworrrarr, an Apsara, Gopali l:;[rave, conceived drat dreadful' and trndecaying embr~ through Gargya (ta-cq.). Thus by the command of tl~ bolder of trident, Gargya begat on the Apsara, assuming tl,:

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torm of a woman and living by him like a wife, the ~rrgtrl,~,powerful heroe Kalayavana. And lie was brought up I inner appartrnerrt,like his son, of the king Yavanas who tr2c no issue. O king, after tire demise of the lord of Yavam:: alyavarra became king. And being desirous of figtrtir. when he questioned the leading twice-torn ores about triJ arrtagorrrst Narada pointed oat the heroes of the VrisfrFo, and rlndlralca races (t5--t7). Krishna, the puwertul slay-_ of adlru,took no notice of Kalayavarra, although he gre.l up in the midst of the Yavanas because he had heard frca~::, Mirada tire story of his obtaining ttre goon ,iti). When tire king of Yavanas grew exceedingly powerful, Straka,ruktra:.-~ Oarava, Parava, 'rangaua, Khastra, Yarrlrava and lrundree of iVllechcha kings, living near Himavarr, took shelter und-lrirn (tg-2o). Encircled by arose Dasyu kings resemblir,~ a swarm of locusts, assuming various dresses and holdir:~= various weapons, the king of Yavanas set out for Mattrcr 4 ~2t). He agitated the surface of the earth with innurnerat>horses, elephants, asses, camels and a huge army (22). ~L-'= path of tire sun was covere.evith the dusk raised by ti " soldiers. By the urine and excreta of the soldiers a ri-,;:. %,vas created (23). And because that river issued from t'j C, excreta of the horses and camels it passed by the name lswasakrit (2q.). Hearing of the approach of this huge army Vasradeva; = ' leader of the Vrishuis and Andhakas, addressed iris kins::saying (2S) :-" Great is the calamity that has befallen ~. descendants of the VriFkrni ,cud Arrdhak?t t dc?;;,'or ' i` 9fiARIVANtSilil. ~~rYiy is unslayable by us on account of the boon conferrer! ,n him by the holder of the trident (26), I employed al! ether means as conciliation etc. to vin him over. But he ,;ishes for battle worked up with pride (2j). ` I am to live 9rere :' this Narada said to nre ; I too tell you this (28). The emperor Jarasandha is not forgiving towards us; and the other p=logs too, assailed by the Vrishni discus and on account of the distraction of Kansa, have been displeased with us and sought refuge with the 1Vlagadha king. Under the protection of Jarlsandha they want to obstruct us : and many kinsmen of ,he Yadavas have been slain by them. What more we wile ,ever acquire prosperity if we live in this city." Saying this and desirous of retreating Xeshava sent are envoy to the king of Yavanas. In order to terrorize him (the king of Yavanas) the highly intelligent Ma.dhava put a high? dreadful black serpent; resembling a collection of collyriurn.; onto a jar and sealed it up. He then sent it to the king of Yavanas through his own emissary. O foremost of F3haratas, having said "Krishna is like a deadly serpent" that emissary avowed the jar to Kalayavana. Thereupon understanding drat the Yadavas had sent it to terrorize him Kalayavana filled that; jar with dreadful ants. Thereat that serpent was eaten up by tlreqinnumerablelants having sharp beaks and was reduced to ashes. Thereupon sealing up that jar, Kalayavs a.na sent it with a profuse description to Krishna (29-37)~ Observing his own expedient hafted Vqsudeva soon left the city of Mathura and went tg L2warka (83). O king, after that in order to put an end to hostilities, that highly illustrious and powerful treroe, Vasudeva settled all the heroes in Dwarka and having consoled them; set out on foot for Mathura with only his own arm for his weapon (39-40). Kalayavana was pleased at seeing him and confronted him with rage The highly powerful Krishna too attracted him of his ow,r accord. Inorder to get bold of Govinda the lord of 4'ava:rrr Plur6ued him, but could not catch that YogFn (4 z-42 j 6 :

tTRFFP87A6"15PdAo Eon account of his being successful it, the war bet, gods and demons the former offered a boon to tire Prigfai-; powerful and illustrious kind Muclaakunda, the son of Ma=_

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dhata who prayed for sleep. O king, because he was tire` wn battle lie repeatedly said :-``0 gods, F will, with my e~,;. ourning in anger, consume bun who will arouse me from sleep" (q.3-5). The deities along with their king said "- ., be it." f-Ia.e ing been thus ordered try the gods, that lzir ,. worn out with fatigue, first same to the fang of mou,rtair_ And then entering into a cave lie was asleep .till lie was say,-, try Krishna. 1`r,'Arad,r communicated to Krishna the boc:r obtained by IVIuclaukur:da and his power. And tberefo:-~. when pursued by his 1Vllechcira enemy lie humbly cnterea intro 1bluchs:rkunda's cave 6--g). In order to avoid tire loc<: of the royal saint l~eshava, the foremost of the intetligeni, pat near his head (5 >). Following Yasudeva, the wiclceel~ minded Yavana kin; entered into tire cave and saw that kir,; there. And like an insect falling into fire lie kicked tha.~ king with his foot foe Iris own destruction !5t-52). Witt) tlm touch of the foot the royal saint Muclaul;unda awoke an r", highly enraged on account of the break of his sleep (5-35i. Thereupon recollecting the boon that was conferred by Indrz lie looked at the Yavana king with angry eyes. As soon. ors lie was eyed, the king of Yavanas was alt ablaze (5). J Ding, as a lightning consumes a dried tree so the s6re, enger?. dered by the energy of Muchukunda's eyes, in no tirp.. reduced KaFayavaraa to ashec4- (55), F-laming thus acquir-C-,r' victory by virtue of his own intelFect Yasrade(r)a went to tl:;; emperor Muchrrlzunda, who was engaged in sleep for a lor_, sine acrd addressed to- trim the fallowing most excellent word; (j6) :-"0 king,. I have heard from i\arada---drat thou ar" asleep. for a long tirrre. Thou halt performed a great wc,-7`= for me. May good betide thee. F depart" (57). Beholding Vasudeva of short stature the king Mueha: ':raga thought :-"I was asleep for a. 1orr;r time card the ~ys' VIA Rt1rAn7St9A. $?as been changed." Then tire emperor said to Govinda :,`Who are you 7 Why lave you corns here ? can, low long I was asleep" (5G-5rg), KRISHNA said :-There flourished a king in the Lunar dynasty, by name Yayati, son of 1\lafrusha. 1'adu was his eldest son. He had four other sons Turvaan and others. lord, know me, as Vasudeva, tile son of Elasudeva born irr Yadu's family. For some work I had come to you (60-61). 0 king, $ have heard from Narada that you fell asleep in the T'retfi Yuja : arid now the K:ali has set in. Tell me, what more $ can do for you presently (6z). (r) king, you have reduced him to ashes 6v virtue of tire boon conferred on you by tire gods wdrona, fixlating for a hundred years, I could not slay (63). . YA:SHA1v.PAYnNA said :-Thus accosted by Krishna the ping llRuchuleunda issued out of the cave. End havin; accomplished iris object the intelligent t7asudova too followed him (6?. Having come out from tire mouth of the have lie saw that the earth lad been covered with men of short stature and of limited energy, strength and prowess and that his kingdom had been occupied by others l65). Having seen a1'1 this arid resolved upon practising hard penances the king. dismissed Krishna and entered into thickets of the Himalaya (66). I-Iavino; carried on austerities there lie died and repaired to the celestial region acquired by his own Good actions (67). Laving brought about tire destruction of his Wn enemy through this expedient, tire pious-souled and illtelligent Vasrrdeva went to his soldiers and set out with that army consisting of cars, elephants and horses, who land their master slain (68-6g). Having thus attained to tire C011,11111mate accomplishment of his object and conferred upon the L`grasena that four-fold arnry,tanarddana embeYliSheti a:~ city of DrWric7; whir evealtl acquired by l:i;,z (J-C). Tell me if you C HAPTER CXV. (THE LAYING OUT OF DWARKA). v AISfIAPRPAYANA said :-Thereupon when the son rose in the clear morning, Hrishikesha, the descendant of Yadu, laving performed his morning ablution and sat for some time at the outslzirt of the forest, began to survey it for finding out a site where he would build a fortress. The principal members

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of the Yudu race followed him (g-2). Thereafter in an auspicious day under the auspices of the planet Rohini lie offered immense presents to the )t$rahmanas and made them perform benedictory rites. He.tlen commenced the work of the building of the fort. Thus when the construction of the fort was taken in hand, like unto Indra addressing the gods, the lotus-eyed slayer of Keshi, the foremost of creators, said to the Yadavas (3--). "O ye Yadavas, behold the site that I have selected like unto the very abode of the gods. I have also selected the name under which it will be celebrated or, earth (5). I am laying out courtyards, promenades, well-levelled roads and inner appartments, all those marks, for which this city of mine will be celebrated on earth by the name of Dwaravati like unto Indra's Amaravti (6-7)~ Taking Ugrasena before you and putting impediments in the ways of your enemies do e; ou enjoy here shorn of anxiety like the celestials (8). Let all of you take lauds for building houses ; let gardens and crossings -of four roads be laid out and let a survey of roads and walls be taken (g). Let artizans, expert in building houses and masons be sent round the country." Thus accosted the Yadavas gladly selected sites for building their own houses. O king, some of the Yadavas engaged .In nwasoiaag their own lanes with ropes and some of the'!' HARI VA MSHA. began to worship the tutelary deity by adorning the $rahmanas on that auspicious day. Thereupon the high-minded Govinda said to the reasons :--"Do ye build for me a temple for my tutelary deity, well laid out with courtyards and roads" (10-14)Having said ` So be it' to the mighty-armed Krishna, the masons collected all the materials for building the fort and began to lay out the gate and the boundary line. Temples, in proper places, were built for Brahma, the god of sacrifices, Indra, the presiding deities of fire and water and other gods. They then constructed the four gates of the temples (namely Shudraksha, Aindra, Bhallata and Push padantaka.) Thus when the houses of the high-souted Yadavas were constructed, Madhava thought of laying out:the city very soon. Thereupon there arose by accident a pure intellect in his mind conducive to the wellbeing of the Yadavas and of the cityy, by which, he could soon lay out the city. (He thought) that Prajapati's son, the powerful Viswaltarm2, the foremost of architects, would construct the city. Thereupon, sealed in a solitary place with his face directed toward] the celestial region Krishna thought of Viawakarma, in his mind, so that he might come ;there (I5-2I). In the meantime the highly intelligent celestial architect, ViswakarmA, the foremost of gods, came there and stood before Krishna (22). VISWAKARMA ;said :-"O Vishnu of firm vows, despatched speedily by the king of gods, this thy servant has arrived here; what command am I to ji~rry out (231 ? O god, thou art adorable unto me as the grand-father (Brahma) and the tl,ree~eyed deity (Siva). O lord, there is no difference amongst the three (2). O thou of large arms, do then gladly issue command to me as thou dolt order the three worlds (25)~" Hearing the humble words of Viswakarma, Keshava, the foremost of Yudus and the slayer of Kansa, replied, in inc'-'-="-1-arable words (26) ~---"O foremost of gods, you were also

present there and listened to our counsels held in privacy for the behooE of gods. You are now to build a house lot me here (B7). (r) you of firm vows, do you build a city here for manifesting nay own self and decorate it with louses befitting my power (28). You are an expert, (r) you of great intellect`; what shall I tell you more. Build for nae such z city that it may be celebrated on earth like Amaravati you are to build here such a house for me as I hive in the celestial region so that the mortals may see tile beauty of my city and of the Yadu race (2g-3o)." Thus accosted the intelligent Viswakarnta said to Krishna. of unwearied actions, tile., destroyer of tile enemies of the, celestials (3 t). "0 lord, I shall do all that thou bast ordered. but thy city will not sufficiently accommodate such a number of men. So very extensive should be thy city that even tile four

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oceans, in their full forms, may range here (~2-33). O foremost of Purusas, if the ocean, of his own accord, gives a little more room then thy city may turn highly extensive (34)." Krishna, the foremost of orators, had already settled this. Therefore thus spoken to by the celestial architect tae said 4o tile ocean, the lord of rivers (37):-"0 ocean, if you have any respect for me, them withdraw thy form in the water extending over twelve yojanas (g6). If you give room, this city, abounding in wealth and enjoyments, will tae able to afford accommodation to my huge army" (33) ITearing tile words of Kristtre, the ocean, the lord of rivers, offered hits his bed, resorting to his yoga power. Observing tile respect shown to Govirtda by tile ocean and the site for building the city Vistawalrarma was highly pleased (38-d9). Thereupon Vishwalrarma said to Krishna, the descendant of Yadu :--"From even this very day you will settle down in tile city. O lord, I had already made a plan of this most excellent city in my mind. So in no time it will be decorp~e(' fvith the rows, of how*~zs (1,o--m.q.t). ',his charnai~y :ay HAF2i vIA1'c; h6JA, be litre the hump of tile earth on account of its lteaukifaa:f gal-eevays, gates and upper-storied romps" (42). Thereupon having constructed that city in the region liked by the god he built the inner al>partment of hrislana consisting of bathing houses (43). 'thus by Viswaliarma's mental effort that beautiful 5laishatava city, by name DwarkAvai,i, was built (44)> That city was properly protected by;doors, adorned with most excellent walls, 'girt by di;ehes, filled with palaces, beautiful men and w(r)men, traders and various articles of merchandise. And although it was established en earth, itb appeared like one ranging in the sky. It was adorned with pools, strezmlrts of pure water and with gardens. It was covered on ail -,ides like a damsel of spacious eyes. It had prosperous court-yards, high edifices stricken by clouds, many clear public roads and streets fox carriages. As Indra's city beautifies the celestial region, so that city, prosperous with all sorts of it-.ms, adorned the ocean on earth (45-49)> That city, a beautiful field for heroes, that creates envy in tile hearts of tile neighbouring kings, covered even the 'sky with its palaces (50). That city was filled with the noise of people hailing from the various kingdoms of earth and the air was saturated with the water of the waves of the ocean (5t). With its charming sea-side and gardens that beautiful city Dwarka, delightful to the females, shone like the welkin studded witty stars (52). 'that city was encircled by walls of sun-like and golden lustre, was filled with golden houses and gates like white clouds znxi was adorned with palaces. At some places the high roads were full of high palaces (54). As the moon lights up the sky, so Krishna, the enhancer of the joy of tile Yadavas, encircled by his own people, began to live in that celestial city abounding in jewels and built by Viswakarma (55). Having laid out that city resembling that of the celestials and been honored ,by Guvinda the lw'ine Architect repaired to the region of ands (56). Thus when the ,city was laid put Krishna, who wr.s con-

HARIVAMSI1A. versant with the knowledge of Spirit, felt a desire of gratif; ing his own people, who were poor, with profuse riches Thereupon in one night the powerful Upendra invited ti, ,_ foremost of Nidhis, Sankha, who was an attendant of the god r.' riches Vaishravana, to his own house. As desired by Keshav , the lord of Dwaravati, Sankha came to him: As he used respect Vaishravana, Sankha; humbly and with folded hand bowed to him and said:--" O lord,'I am a guard of treasur, of the gods. O descendant of Yadu, O thou of large ariiv tell me what command of thine I am to carry out (57-6 r Hearing this

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Hrishikesha said to that best of Guhyak: . Sankha;" Give enough of riches to those men of my cii who have little wealth. I do not like to see any man in th.u city unfed, lean, dirty and poor and nor do I wish to he, ; any man cry out " Give me some thing" (62=-63). VAISHAMPAYANA t-In order to satisfy Keshavas ord, ; Sankha, the foremost of Kuvera's attendants, ordered ther:-, to shower heaps of wealth in every house of hWAravati aa~;= they accordingly did so. Therefore there remained no mt ,: poor, or of limited means (6q.-65). Thereupon that DivF-: Purusha, ever doing good by the Yadavas, sent for the (win.' god) Vayu, the vital air of animals, who, appearing befo -. Gadadhara, seated alone, said " O god, I am quick=coursi: ~:, and can go every where: What shall I do for thee ? O sinle` one, as I am an emissary of the gods, so I am yours". He>_~ ing this the mystic Purusha Krishna said to Vayu, the life o the universe, present there e.3 his own form :-" Go to ~__ gods and their king and offering them my respects beg ~~ them the assembly Hall Sudharma and bring it to Dwar:(66-7t)- O Vayu, these pious Yadavas, endued with prowF-. will enter into it ; therefore do not bring the false one that undecaying assembly hall only, capable of Going assuming forms at will, will be able to accommodate the",_ god-like Yadavas (72-73)." flearing the words of Krid'' of unwearied actions, Vayu, in his course fleet like HARIVAMSHA, 497 mind, repaired to the celestial region and communicated to the gods Keshava's complements and request. And then taking the assembly-hall Sudharm$ he returned on earth (74-7). Thereupon presenting to the pious and energetic Krishna that Sndharma hall the windgod disap. peared (76). As it was placed in the land of celestials for the gods so that Sudharma hall was placed by Keshava in Dwaravati for the leading Yadavas (77). Thus with divine, earthly and watery articles the eternal and intelligent Hari decorated the city of Dwaravati like unto his own wife (78). Thereupon having fixed the limits of the city the emperor Ugrasena placed in their proper places the commanders of armies and the heads of clans. He then settled in their respective places the priest S3ndipani, the commander-in-chief Anadhristhi, the foremost of ministers Vikadru, and the ten elderly persons headed by Udhava, always engaged in YAdava'S works. Of the car-warriors the mighty car-warrior Daruka was appointed Keshava's charioteer and, Satyaki, the foremost of warriors, the commander of his army (7g-82). Having made these arrangements for his city, the blamless Krishna, the creator of the world, began to live happily on earth along with the Yadavas. A few days after with Keshava's consent Baladeva acquired the good-natured daughter of Revata, by name Revati (83(r)84)-

MARIVAMSHA. CHAPTER CYVI. (AN ACCOUNT OE RUKSHMI : KRISHNA TAKE AWAY RUKSHIVIINI). VA15HAMRASfANA said:-In the meantime irlordet t; satisfy the king of Chedis the powerful Jarsandha announces '6 a marriage with presents of gold coins and ornaments w: be celebrated between the king Shishupala and Bhishmaka, daughter Rukshmini". And he then excited for battle tl; highly powerful 5uvaktrathe son of Dantavakra, an eaper, in illusions like unto the thousand-eyed deity, the high; powerful grad energetic Sudeva, the master of one Akshouhil., of soldiers, and the son of Vasudeva, the king of Poundr;~ the highly powerful son of Elralavya, the son of Pandyking, the powerful king of Kalinga, the king Venudari, .: enemy of lrishana's, Auslruman, Iratlaa, Shrutarva, tla~: kings of Kalinga and Gandhara, the highly powecf.., lragbasa, the king of Kashi and others (r-8).

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JANAPA JAVA said :-O foremost of the twice-born coa:versant with the Vedas, in what country and in whose fami t'.te effulgent king Rukshmi was born (9). VAISHAMPAYANA said ..--Bidarbha, the son of royal sain Yadhnva, constructed a city by name Bidarbhi, on the souti: r rn side of the mount Vindhya (to). His highly powe&: A and energetic sons, Kratha and others became all lungs separate kingdoms and founded separate familes (tr). king, of them the;Vrishnis were born in the family of Bhilr: lushuman was born in Kratha's family and Bhishmalca, who:' people call Hiranyaroma, the king of Deccan, was born Kaishika's family. The king BIlishlnaka, who, living in t' ty of undina, used to govern the southern quarter pr( s:aCd over by Agastyap toad a, son by ualnG Rukshmi snc ' 499 daughter by name Rukshmini. The highly powerful Rukshmi obtained divine weapons from bruma and Brahma weapon from Jamadagni's son Rama. He always used to boast before Krishna of wonderful deeds (t2-t5). O king, Rukshmini was of matchless beauty on earth and therefore tile highly effuigent Vasudeva desired to possess her as soon as lie heard of it (t6). Rukshmini too, hearing of Janarddana, endued with energy and strength, wished. " He only will be my husband" (t7). Filled with grief on account of Kansas death and thinking he is his enemy" the highly powerful Rukshmi did not confer Rulcshmini on the highly energetic Krishna although he prayed for her (t8). The emperor Jarasandha begged that maiden, of Bhishmaka of dreadful power, for the Chedi king Shishuplla, the son of Sunitha (1g). The king V rilradratha, who formerly made the city of Cirivraja in the province of ?Vlagadha, was the son of the Chedi king Vasu. In his family was born the highly powerful Jarasandha ; and the Chedi king Damaghosha was also born in the same family (2o-2r). Damaghosha beat on Va=sudeva's sister Sl'rutashrava five sons of dreadful prowess, namely, Dashagriva, Raivahy, Upadisha and Bali. Th<:y were all heroic, energetic, powerful and well-versed in tile ase of all sorts of weapons (a2-23). The Icing Sunitha handed over to Jarasandha, born in his own family, his son Silishupala, who brought him up just like his own son (2q.). Inorder to please the highly powerful Jarasandha, an enemy of the Vrishnis, under whose protection he was brought up the Chedi king Shishupala quarrelled with them (25). Kansa Was Jarasandha's son-in-law. On account of his being slain in the arena there took place a dissension between him and the Vrishnis for Krishna (26). At that time the king of ~`'lgadha wanted Rukshmini from the powerful Bhishmaka fc!= Sunitha's son SOishupala. And lie too pron-iisEd to confer ~'W!` of) him (g J),

500 HARtVAMSHA. Thereupon the emperor Jarlsandha, with Shishupala and Dantavakra, started for Vidarbha. And the intelligent Poundra-king Vasudeva, the highly powerful kings of Anga, Banga and Kalinga followed him (28-2g). By going out in advance Rukshmini honored those kings and welcomed them to his city (30). Inorder to please their father's sister Rama and Krishna, with the mighty Vrishni'car-warriors and their army, went to that city (3r). Kratha, the king of Kaishika received and duly welcomed those worshipful 1'adhavas who lived outside the city (32). On the day previous to that of the wedding, Rukshmini, gifted with all auspicious marks, after the performance of benedictory rites, shining in her beauty and on a car drawn by four bourses and protected by soldiers, was going from her house to that of Indra inorder to worship Sachi (33-34)~ Krishna saw, near the temple, Rukshmini, the best of beauties, like unto the burning flame of fire, as if she were the goddess of illusions descended on earth,

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or the goddess earth herself corng ing out of the nether region, or the very goddess Shri (the goddess of prosperity) the foremost of damsels, gentle like the rays of the moon, and separated from her lotus, coming down on earth as his wife. That damsel of dark-blue hue and large eyes, Rukshmcrxi, was seated on a car. And though the gods even could not see her with their mind Krishna could see her. Her lips, eyes and the corners were coppery, thighs, hips and breast were plump, her body was tall but thin and beautiful ; her countenance was like the moon, her nails were red ; eye-br&s were charming, hairs were curling and black and her beauty was highly picturesque. Her face was beautified by rows of equal and white tee~h (35-40)~ Seeing the beautiful Rukshmini, the foremost of damsels, clad in a blue raiment, matchless in the world at that time for her beauty, fame and grace Krishna's desire grew powerful like fire to which clarified butter is offered, and his mind was attracted by her. Thereupon consuitiPg HARIVAMSHA. with Rdma before the Vrishnis he made up his mind for stealing her away (4i-43). Thereupon as soon as Rukshmini came out of the temple after performing the puja, Janarddana assailed all her bodyguards and took her away by force to his own car (44). Rama too, uprooting a huge tree, began to send away the attacking enemies as guests to the house of Death (45)~ According to the command of Baladeva the DashArhas too dressed themselves completely ; and various cars with unfurled flags, horses and elephants encircled Rama. Having entrusted the charge of that warfare with Rama, Yujudhana, Akrura, Viprithu, Gada, Kritavarma, Chakradeva, Sudeva, the highly powerful Sarana, Nivrittashatru, the valiant Bhangakara, Viduratha, Ugrasena's son Kanka, Shatadyumna, Rajadhideva, Mridara, Praseoa, Chitraka, Atidanta, Vrihaddurga, Shwaphalka, Satyaka, Prithu and the other heroes of the Vrishni and Andhaka races, the powerful slayer of Madhu, Keshava speedily set out for Dwaraka with Rukshmini (46-52). Armed with coats of mail the powerful Dantavakra, Shishupala and Jarasandha issued out in anger to kill Janarddana (g2). The highly powerful king of Chedi, too, went out with the kings of Anga, Banga, Kalinga, and Poundra and his mighty car-warrior brothers (53). As the gods, headed by Vasudeva, fight with their antagonists, so the highly powerful Vrishnis, headed by Sangkarshana, gave them battle in anger (54). In that great battle Satyaki, with six 'winged shafts, speedily pierced the highly powerful Janarddana, who attacked them (55). When Akrura struck Dantavakra with nine arrows, Karusha king wounded him in return with ten quick-coursing arrows (56). Struck by Viprithu with seven shafts the powerful Shishupala pierced him in return with eight (57). Thereafter Gaveshana with six arrows, Atidanta with eight and Vrihaddurga with five pierced the king of Chedi. He too, piercing each of them

((.Att(VA&9AHA. in return wild( five arrows, killed the four horses of Viprith;with four arrows (58-5g). The next moment sunderin4 Vrihaddurga's head with Bhalla, the king of Chedi, the slaye: of his enemies, sent Gaveshana's charioteer to the abode o; Yama. Leaving his car, the horses whereof were slam; the energetic and the highly powerful Viprithu speedily go; upon Vrihaddurga's car. And his charioteer, getting upon; Gaveshana's car, drove his quick-coursing steeds (6o-62) Thereupon the Yadavas, with bows and arrows in hands, angrily covered Sunitha with a downpour of shafts, whr; was dancing on the car (6d). Having pierced the breast o: Dantavakra with arrows in the battle-field Chakradeva as. sailed Praghasa with five arrows. He too was wounded by them both with ten shafts cutting to the very vitals. Thereupon Shishupala's brother Bali wounded Chakradeva with ten arrows and Viduratha with five. Then the highly powerful Viduratha struck Bali with six sharpened arrows and himself was wounded in return with thirty arrows. Having pierced Vasudeva's son with three arrows Kritavarma killr<a Iris charioteer and struck dawn his standard. Seeing it )<'oundra wounded him in return with six arrows and cut off >his bow with his Bhalla. Vivrittashatru pierced the king of Kalinga with sharpened arrows, and

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the king of Kalinga too; struck him, in return, on the shoulder with an iron club. The valiant Kanlca made his elephant fall upon that of the Ding of Anga and wounded his person with his club. Anga too assailed him with his arrows. The mighty car-warriors. Chitraka, Shwa.phalka, and C6,atyaki struck the car-warriors of Kalinga, with winged arrows. In the battle-field, RamG )hurled a tree in anger and killed with it the king of Bangs, and his elephant. Having slain the king of Banga the valiant eangkarshana got upon his chariot and taking up a bow sent a number of Kaishileas to the abode of Yama with, his dreadful arrows. Thereupon Iravin _1 slain the gr~ ~r bow-men Karushas with six arrows, and killed a lrundrc'= HARI'I/AMSHA. horses of the iVIagadha army that mighty-armed and powerful car-warrior ran towards Jarasa((dha. Beholding the holder of mace fFi.ama) about to fall on him the king of Magadha cut him with three evlnged arrows. He too, wounding him in return with eight winged arrows, cut off with his 8halla in anger his golden standard. Thus there took place a terrible encounter between them both shower -iii, arrows on and striking each other resembling that between gods and demons. Engaged angrily in conflict with one another, the elephant riders with the elephant riders, the car-warriors with the carwarriors, the cavalry with the cavalry, the infantry armed with spears, swords and armour with the footsoldiers, they, cutting off their heads respectively, began to range in the battle-field. There was heard like the cries of the birds the sound of the fall of swords and arrows on armours. The sound of bugles, conches, trumpets and flutes covered that of weapons and the twang of bows o$ the great warriors (6q.---8I). CHAPTER CXIVII. (Rt1KSHMI ATTACKS KRISHNA AND IS DEFEATED). VAISHRMPAYANA said:-Hearing that his sister had keen carried away by Krishna Rukshmi, filled with anger, promised before Bhishmaka saying " I shall not return to the city of Kundina without slaying Krishna and bringing back fsukshmini" (t--2). Saying this in anger the heroic Rukshmi ;et upon a car abounding in dreadful weapons and flags. And `~U:rounded by a large army he speedily set out (3). Bhishmam

HARtVAMSHA. ka's sons, the foremost of car-warriors, Kratha, Angshttmah Shrutarv&, the valiant Venudari, the kings of Deccan and other mighty car-warriors, headed by Kratha and Kaishika followed him (4--5). Having wended a great distance in anger they saw Govinda with his beloved wife near the river Narmada (6). Having kept his army there proud Rukshmi, in order to fight a duel of cars, went to the slayer of Madhu and pierced him with sixty four sharpened arrows. janard. dana too wounded him in return with seventy arrows (7-8), Although Rukshmi was very careful the highly powerful and valiant MIdhava cut off the standard of his car and the head of his charioteer from his body (6). Seeing him in difficulty the kings of Deccan, bent upon killing trim, encircled Jandrddana (to). The mighty armed Anshumana struck him with ten arrows Shutarvd with five and Venudari with seven (I I). Therupon when the energetic Govinda wounded the breast of Angshuman that king, in pain, sat down on his car (IZ). Thereafter having slain with four shafts the four horses of Shrutarva Madhava cut down Venudari's standard and and wounded his right arm (t3). The very next moment he wounded Shrutava with five arrows who, in great;pain, sat down, holding the standard of the car (t4). While Vasudeva began thus to make a downpour of arrows, all the mighty car-warriors, Kratha, Kaishika and others ran towards him (Ig). Janarddana, in anger, cut off their arrows with his own. And although they were very careful he wounded them ~"all (I6). Having wounded all those kings with sixty four arrows that highly powerful one ran towards other angry kings (t7). Beholding his army taking to their heels Rukshmi, filled with,anger, wounded Keshava on the breast with five sharpened arrows, his

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charoLeer with three such shafts and sundered his standard with a bent one (18-.ig). Piercing in anger, Rukshmi with sixty arrows Keshava cut off his beau although he was vera HARIVAMSHA, careful (~o). Taking up another such bow the energetic Rukshmi began to discharge celestial weapons for killing Keshava (2i). Counteracting his weapons with his own the highly powerful Madhava again cut off his bow and car with three arrows (22). Thus having his bow and car sundered the heroic and valiant king Rukshmi, taking up his sword and shield, jornped down from the car (23). Beholding him thus leap down Keshava, in anger, cut off his sword which fell down on the battle-field and pierced his breast with three winged arrows (2q.). Thereupon the mighty-armed king Rukshmi, resounding tile whole earth, fell down unconscious like a mighty demon struck down by a thunderbolt (55)~ Thereupon Keshava began to assail other kings with his arrows. They however, beholding Rukshmi fallen, took to their heels (26). Beholding her brother lying down motionless on earth, Rukshmini, for his life, fell at Vishnu's feet (27). Keshava took up her, embraced and consoled her. And then promising safety to Rukshmi he set out for his own city (28). On the other hand hawing vanquished Jarasandha and others, the Vrishnis, headed by Rama, gladly set out for 1)warka (2g). After the departure of the lotus-eye,t Keshava Shutarv$ came to the battle-field, placed Rukshmi on his own car and took him to his own city (go). Being unable to bring back his sister and seeing his promise broken the haughty and sensitive Rukshcni did not like to enter into the city `?of Kundina (fit). (Nror his residence he built another city in the province of Birlharbha which is celebrated on earth under the name of Bhojakata (3z). Residing in that city the highly powerful Rukshmi began to govern the southern districts and the mighty-armed king Bhishmaka lived in the city of Kundina (33). When Rama, with the Vrishni army, arrived at Dwaraka the powerful Keshava duly espoused Rukshmini (34). Thereupon as did Rama ~'efY happily with Sita, as Pczrandara lived with Sach'F 64

HA171VAfViSFiA. Puloma's daughter so he enjoyed in the company of 17i., sweet partner (3J). That beautiful, good natured and chaste Ruleshmini, endued with all accomplishments, was the first wife of Krishna (36). The powerful Mad'hava begat on he: fen sons--all mighty car-wa.triors, namely the highly power. ful Pradyumna, Ch$rudeshna, Sudeshna, Sushena, Char,_ oupta, the valiant Charuvaha, Charuvinda, Sucharu, Bhadracharu and Charu, the foremost of the strong and a daughter by name Charumati. They were all H:easters of weapons, dreadful in battle and well read in religious lore and political :science (37'-39) The mighty-armed 11lIadhusudana married seven other beautiful and accomplished maidens born in high families, namely Kalindi, 1Vlitravindd, Satya, the daughter of TdTagnajita the king of Ayodhy7i, Jamvavati, the daughter of Jamvavan, Rohini capable of assuming forms at will, the goodnatured daughter of Madra Icing, Laksl3nna.n5 . of fair eyes and 5atcajita's daughter Satyabhama. Besides Gandhari, the daughter of Shavya, like unto an Apsara in beauty, was leis another queen. fIrishikesha, of unlimited prowess, sicnultaneously married sixteen thousand maidens and enjoyed in their company simultaneously. They were' all used to luxuries and were honored with precious dresses and eeF. snents of all sorts as they desired. And thousands of hi :: l~owerfu: and great sons, whom IVIadhava begat on them, N'-~

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all great car-warriors, endued with great strength, ma~t= of all weapons and performers of sacrifice: nold. reli~;`=~ 7;tes (40-45). CHAPTER CXVIII. (MARRIAGE OF RLJKSI-IMAVATI;. AISHAMPAYA1`tA said :--After a few days the I3owerfui Rukshmi, the slayer of his enemies, announced that his daughter would malee;her chose of a husband (i) For this invited by Rukshmi many rich and powerful kings and princes came to his house from various countries (2). Pradyumna, accompanied by other princes, went there. As soon as she saw him Rukshmini's daughter wanted to marry him. She too, endued with grace and effulgence, was celebrated on earth for her beauty. lic;shava's son therefore wished to espouse that one of fair eyes (3-). Thereupon when all the powerful kings tools their seats in the Swayamvara hall, the Bidarbha king's d:auyl-ter chose Pradyumna the slayer of enemies (for her husband) (5). For he was a master of arms and well-built like a lion. Besides Keshava's son was peerless in beauty on earth (6), And that beautiful, youthful and accomplished princess too was attached to him like unto 1"dardyanas's wife fndra-send (7). After the termination of the Swayamvara the kings repaired to their respective cities and Pradyumna too went to Dwaraka with the princess of Bidarbha with him (31. The heroE. lived happily in her company as did Pdala in that of Damayanti. Pra. dyumna begat on her a son t~ name Aniruddha, like unto the son of a god and of matchless deeds on earth. When, Anirudd'.:a, corning of age, mastered the Vedas, the science of archery and the moral laves, Nladhava selected the beautiful gold-like Rukslamavati, the grand-daughter of Rukshmi, for his wife (g-r a). O Janamejaya, the highly illustrious and intelligent kind Rukshmi used alway Jo show `;11rv with Kri~hna i still, on account of the eagerness of

HARI,VAMSHA. HARIVAMSHA. Sop his son and Rukshmini he cast off his enmity and said wi._. delightedrress " I confer Rukshmavati on Anirudha endue= with accomplishments and of a peaceful nature (I2--13 On this occasion Keshava, surrounded by his own army at accompanied by Rukslrmi.ni, Sangkarshana, his own so_ and other Yadavas, went to Bidarbha (Iq.). Rukshmi's kic men, friends and allies came there also at his invitation (rCs king, thereupon, in an auspicious day and under the au, Pi.aies of a favourable planet Aniruddha's wedding v.,. c._~ebrated with great festivity. Thus when Aniruddha va .--~rried to the Bidarbha princess, the Baidtlarvas and `'`~davas performed a great festivity. And adored there li.` i,r~mortals the Vrishnis lived happily. Thereupon the liberal king of Ashmaka, Venudri, Rr ~`-_za's son Shrutarva, Ctranura, Kratha, Angshuman, t Ia~hly powerful king of Kalinga, Jayatsena,the king Pardr ;-_: d the beautiful king of Rishka, all these highly rich chie: oE Deccan spoke secretly to the powerful Rukshmi :-"Y~. ~-e an expert in dice and we too wish to play; Rama i: F:wice. Therefore following you we wish to defeat Ram; `%`I`zras accosted the mighty car-warrior Rukshmi approved ?c.!,;:eir proposal). Thereupon they all delightedly enter cr(r) a beautiful hall with golden pillars and its flc covered with flowers. And it was sprinkled with sang %ater. Those kings, decorated with beautiful garlands a ~:guents, and desirous of scoring victory, entered it ;!pat hall and sat upon golden seats (tfaq.). Invited ' ~.;-Nose deceitful kings expertron the game of dice, Rama gla_ vid :-` fee 1 am sporting` (25). In order to varrqtr. .evatiys husband with a deceptful play the Deccan chi `urouglat to the place of gambling innumerable jems, pea ~, ad gold coins (z6). Thereupon there commenced the game of dice, the objec dreadful quarrels, a source of ruin to the wicked-mine :d foe to friendship (27). Ire drat game of dice c":' Rulcshmi, Baladeva betted from ten to a thousand gold coins (28). Although the highly powerly Baladeva was very careful Rukshmi won that game and betted another such amount (2g). Thus repeatedly defeated by Rukshmi the highly powerful elder brother of Keshava betted one kotz gold

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coins (30). Saying to the holder of mace, `you are defeated' and smiling the greatly wily Rukshmi threw his dice. And with pride he again said " Although unconquerable in battle, Baladeva, a novice and weak in a game of dice, has lost innumerable gold coins to me" (3c--32). Hearing it the king of Kalinga, delightedly and showing his teeth, laughed aloud. Hearing those words of Rukshmi relating to his defeat the holder of ploughshare (Bala) was worked up with anger. Assailed by the cutting words of Bhishmalea's son, the pious son of Rohini, although a masker of anger, again invoked his rage. And although worked up wish ire, the highly powerful Rama, controlling his passions, calmly said :-" My next bet is one hundred koti gold coins, O king. Throwing red and copper coloured dice in this sinful country take all this" (33-37)~ Thus addressed by Rohini's son, Rukshmi, the wretch of a man, did not say anything at first, then saying " very well" he again threw his dice (38). When the dice, bearing four marks, were thrown by him Rukshmi was rightly 'defeated by Rama. But the descendant of Bhoja did not admit it but smilingly said ` I have won the game." Hearing those deceiptful words Baladeva was again filled with anger and therefore did not give any reply. Thereupon iAreasing the anger of the highsonled Baladeva an invisible voice said solemnly like the muttering of clouds-" Truly has said tire beautiful Baladeva. Rukshmi has been defeated in a fair play. Although they know at heart that they have been defeated still they do not admit it in words. Though Baladeva says nothing, still in dart, he has won the game. This is the truth (39-44)~" Hearing this well-expressed trothfui word from the sky

ssnszsvnn7sstA. the powerful Sangkarshena stood up and began to grind Partly Rukshmi's elder brother with the huge dice boas% Enraaed at those words, Rama, the foremost of Yadus, sick, with ,force that harsh-speeel7ed and jealous Rukshmi (45.-._4b~ Thereupon coming out therefrom in anger he struck do;,.., the teeth of the Kalinga king and began to roar there ;; anger like a lion. Then taking up a dagger he terrified a ,, other kings. Afterwards uprooting, like an elephant, golden pillars of the hail and terrifying the Kaishik;.~., there Sangkarshana, the feretnost of the strong, came out the door (q.7-q.9). As a lion assails the little deer so haviE-;s slain the wicked I2ukshmi, Rama, the foremost of Yadn, encircled by his own men, returned to his tent and communicated to Keshava all that had happened (50-5r). TesE highly effulgent Krishna said nothing to Rama. Hearing the death of .her own brother and cursing her own sx:r4 Rulcshmini began to shed tears in anger and' said :-" Al~., Rukshmi, powerful life Indra, the slayer of hostile heroes who had not been slain by Vasudeva before, has be~n :lain in the gambling-hall with the dice board hurled Rama" (52-5Qr)~ On the highly powerful son of Bhishmaka, Rulcshr-e , trained by j3lorgava, and well-versed in warfare and act,",-:: life Bhargava himself, being slam the Vrishnis and AndhR:_:z:: were filled with sorrow. O foremost of Bharatas, you h<; c: thus listened to how the Yrishnis became enemies, of Ruksh : . and how he was slain. O king, a few days after this inci~r,s the Vrishnis, wino were und6r Rama and Krishc;a, cam,,.`~ the city t?% D4tidF3i::;E c':ai`, profuse 7~f~iv~.s~ (j~-~8) (IIAL ADEVA'S GLORIOUS DEEDS DESCRIBED). JnNAM1;JAYW Said o-O Saint,. I wish to listen again to the glorious deeds of the intelligent f3aladeva, the personifies ration of Shesa, the upholder of the earth (c). Sages, welt read in Puranas, designate Batadeva, full of effulgence as p~ahly noble and the highly powerful prime deity Anarrta, 0 Vipra, therefore I wish to listen accurately to his deeds. VAtss-smvaPAyANA said :-In the Puranas this highly ener~etic and powerful Baladeva is described as the Naga king !~esha, the arsine of lustre, who holds up the earth, as the io remost of Purushas, as a teacher of Yoga and as the foremost of those who are well-read in the Mantras of the Vedas.d lany times he defeated.Jarasandha while fighting with clubo

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~.,ut he did not kill him (d.-5). The other celebrated kings, yf earth who followed the 1Vlaagdha emperor, were defeated 'by him in battle (6). In wrestling with him even Bhima, of dreadful prowess, endued with the strength of an Ayut a elephant, was defeated by him (7). On account of his steale a.ng awaya Duryodhana's daughter Lakshmana, Janavavati's :jon Shamva was confined by those princes in the city of eIastina. Hearing of his confinement the highly powerful 'Soma went to that city for releasing him, but did not find `'"n. Thereat worked up with anger that powerful heroe ~~erformed the following wonderful feat. Taking up his "ivincible, incomparable, and celestial weapon, plough-share, Powerful like that of Brahma and fixing it on the wall of the ~'ty he thought of throwing that city of the Kauravas into ,:u Ganges (8--t2). Beholding his city thus whirled the king Duryodlaana 2ent

HARiVAILfSHA. Shamva with his wife to the highly powerful Rama a presented presented himself for his discipleship. Rams too accept the Kuru king as his disciple in club fighting. O king, fre_~ that time, this whirling city is seen bent towards the ocea O king, formerly in the Bhandirava forest, Haldyudha, c son of a heroe, killed Pralamva, with one stroke of his f: This too is one of his deeds well-known on earth. He huri, ' up the huge-bodied demon, Dhenuka, coming under ,.`: disguise of an ass and threw him up on the top of a tre._ And he too fell down dead on the surface of the eartin (a i7). The holder of plough-share made the great ri~. Yamuna, the sister of Yasrca, of quick-current and going ,~ wards the ocean of salt water, turn hey ccurse WF,wards 0 city. This too is one of his wonderful deeds (~j. O ki:- J 1 lave thus described to you the powerful deeds of Bulac'e,, of matchless strength, the personation of Sesha passing under the name of Ananta. You shall, while listening to Ca:: Puranas, hear of many other most excellent feats of Halaciar, the foremost of Purushas, which have not been described me to day (r3-2a). G HAPTER CXJfa (THE DEFEAT O1-0 TEE ASLIRA NARAKAr> HAR f VA IVfSHA. yadavas, encircled by them, directed his mind towards Dw9iralca (2) The diverse riches and jewels, he could lay his hands on any where, he made the Rakshasas brim over to his own house. The great Asuras, Danavas and Daityas, who had acquired boons, as also put in many obstacles at that time , but the mighty-armed Madhava destroyed them all (3-4). O king, while Madhava lived in Dwaraka, the Danava Naraka, the great enemy of the king of gods and a terror to the celestials, presented many obstacles in his way (5). That Danava, residing at Murtilinga, an oppresser of all the gods, used always to oppose the celestials and the. Rishis (6). Once on a time Bhumi's son Naraka, the king of Pragyotish, went to a place called Kasheru. There assuming the form of an elephant he, by force, ravished Twastha's daughter the beautiful Ghaturdashi. And shorn of fear or

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sorrow lie foolishly said :-"From this very day, the Rakshasas, Daityas and Danavas will bring for me all the jems, the gods and men possess, all that the entire earth contains and all that lie in the ocean." Saying this Bhumi's son began to pilfer diverse riches and clothes. But he did not enjoy them (7-ri). The powerful Naraka carried all the maidens of the gods, Gan= dharvas, men and the seven divisions of the Apsaras (t2). Thus sixteen thousand and one hundred chaste maidens, wearing a single braid of hairs, were brought (r3). The Powerful Bhouma made a house for them on the mount Mani in Alaka near the territory of the Daitya Maru (rd.), There the ten daughters of Maru, tl%)se maidens and the other leading Rakshasas used to carry out his command and adore 1'rm, the king of Pragyotish. O king, the great Asura Naraka, who has obtained a boon, lived on the bank of the b!ue ocean (r .5). Even all the Asuras, collected together, could not perform before the dreadful feat which this great demon did (I6). O Janamejaya, for ear-rings the great demon l~,raralia, whom the goddess earth gave birth to and ::4 P ita' was PragYotish, oppressed ~ aaPn A,eif i (r 7)~ tJ ANAMEVAYA said :--d great Muni, describe to me wls~-'~ tire powerful Vishnu did when he came over to Dwara:-_ after the destruction of Rukshmi (i)< VAISHAMPAYA.NA said:-The beautiful and powerful lo.`( ~ishnra, having lotus eyes, the enhancer of the delight of tb-T 514 HARIVnMSHA. HARIVAMSHA. 515 He had four gate-keepers, dreadful in battle, namely Ha_ griva, Nisunda, Panchanada and the great Asura Muru w; his thousand sons, proud of his boon. Those warders, term.:: to those who perform pious deeds, used to occupy even :~' .. acthireal way along with the Rakshasas in battle (i8(r)Ig). For his destruction. Vasudeva, of the Vishni race, bed- ., the might-armed Janarddana, holding conch, discus, c~; and sword, on Devaki. After holding consultation with e, ,; another the celestials selected the city of Dwaraka for a _:residence of the great Purusha Madhava, of well-kno, ;: prowess on earth (2o2y). Encircled by the great oce,,: and beautified with five hills, that city of Dwaraka excel=,:: that of Indra even in beauty (22). The great assembly-h,'in that city, resembling that of gods, which extended over yojana and had huge golden door-ways, was celebrated 1:,,., the name of Dasharlaa; and the leading members of tE,(1 Vrishni and Andhaka races, headed by Rama and Krishv~, used to carry on their daily transactions there (23-2q.). O foremost of Bharatas, once on a time while the Yadav<a-, sat in that hall ,there blew the wind carrying celestial fragrance and there was a downpour of flowers (25). In '_ moment a great noise, covered with a net of lustre, was heaet in the sky. Within that effulgence, Vasava was seen, seatcc on a white elephant and encircled by the gods (2602Rama, Krishna and the king Ugrasena, with other leadii--: Yadavas went out and welcomed the king of gods (2?;Afterwards coming down ~,.)eedily from that elephant ch"e` the king of gods embraced Janarddana, Baladeva, the kiaAhuka and then the other Y1davas, in order of age and rw,<< And then adored by Rama and Krishna he entered into th:~ magnificent assembly-hall. Seated there and adoring it t`jc king of gods duly accepted arghya and other articles hospitality (29-3p). Then touching the auspicious countenance of 1"younger brother (Krishna) with his hand the highly fu[ Vasudava addressed to him the following consoling words (32). "O Devaki's son, O slayer of Madlm and of thy enemies, hear for what I have come to thee (gg). Elated with the boon conferred on him by Brahma the great Asura 1Varaka has foolishly stolen the ear-rings of Aditi (34). He always acts against the gods and Brahmanas and is on the look out for your loopholes. Do thou therefore kill that sinful wretch (35). This Vinata's son Guruda, highly powerful, capable of ranging anywhere and of assuming any strength and always moving in the sky, will take thee there (36). O L'pendra, Bhumi's son, Naraka, is unslayable by a!1 creatures. Do thou soon kill that sinful one and

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comeback (37)." Thus addressed by the king of gods, the mighty-armed and lotus-eyed Keshava promised to kill Naraka (38). Then taking up his conch, discus, club and sword, he, along with Satyabhama, sat on Garuda's back and immediately started with Salcra (3rd). Before the very eyes of the leading Yadus, Keshava, assisted by the powerful Garuda, crossed the seven regions of the wind-gods and rose high up (q.(r)). Then on account of the distance the king of gods, seated on the elephant chief and Janarddana, seated on Garuda, appeared like the sun and the moon (4t). Thereupon the Gandharvas and Apsaras chanting their glories in the sky they gradually disappeared (q2). Then advising as to what he should do Vasava, the king of gods, repaired to his own abode and Krishna went to the city of Pragyotishs (43), At that time strucky the flapping of Garuda's wings the wind blew in a contrary direction and the sky= rangers were assailed by clouds of dreadful sound (qd.). $y the help of that sky-ranging bird Madhava, in no time, reached his wished-for quarter, and seeing the gate-keepers from distance he went where they were (q5). Arriving at the gate of the mount Mani he saw there elephants, horses, `al=warriors and six-thousand nooses sharp like razors (46)~

516) HARIVAMSHA. VAISHAMPAYANA said :-Then beholding the beauty . four-armed Krishna; holding ,'conch, discus, club and swo: wearing a garland of wild flowers round his neck, bean the moon-like mystic mark Srivatsa on his breast, with F -head illumined with a crown effulgent like the sun or me.:accompanied by a lightning, looking like a blue ocean, a: . clad in a yellow raiment, and hearing the dreadful twang , of his bow resembling the fall of a thunder-bolt the Dana could understand that Vishnu himself had come ( Taking up his Sakti, adorned with diamond and gold, t... great Asura Muru, resembling Death himself, ran tow,. , him and hurled that huge weapon at him. Beholding tl: Sati, like unto a burning firebrand about to f-'I Vasud; -took up gold feathered arrows. When the powerful Va: deva discharged that arrow burning like a lightning it c:; :hat Sakti into twain. When that Sakti was sundered Mud: having his eyes reddened in anger, took up a huge club a=:,'' discharged it as the king of gods hurls his thunder-bo.c Having drawn his crescent-shaped weapon to his ea. Keshava, the foremost of gods, cut off with it, in the mid(:' the golden club. And with a Bhalla he cut off the Danavc head (50-5 5). Having thus slain ilguru with his friends and cut off `-:. nonses the Lord, Pevaki's son, killed the highly powerhf Rakshasa soldiers of Naraka. And crossing the mountain . saw the D?nava. host consisting of Nisunda, Diti's son Hay<`. griva and the other heroes ce,pable of fighting in many wa Thereupon speedily getting upon his chariot and putting or, strong celestial golden armour, the highly powerful Nisunci= with his arms, obstructed Keshava's path. Thereupon pierced the slayer of Keshi and Madhu with ten arrows wl'= in return wounded him with seventy winged shafts and off the Danava's arrow in the sky before they could approa ' him. Then his army completely surrounded Kesha'u Alth;,uoh covered with the net-work of this arrows Tan,?' HARIVAMSIIA. 5; j dana, the foremost of gods, way highly enraged at seein<; those Danavas and withstood the Davnava army with a downpour of cloudy weapons and other arrows (56-63). Thereupon assailing all of them with five arrows each he pierced them to the very vitals with cloudy weapons. Filled with fear the D3nava army fled away from the battlefield. Beholding his army thus flying away he again came to the battle (6-65). And making a downpour of arrows he covered Keshava. Neither the sun, the sky nor the ten quarters were visible (66). Thereupon taking up a divine weapon, by name Savitra, Hari, the foremost of Purushas, cut off his arrows in the battle-field. Cutting off the arrowt

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of the DanavaS with his own the highly powerful Krishna sundered his umbrella with one arrow and the pole of his car with three. And again destroying his four horses with four arrows he killed his charioteer with five and cut off his standard with one. Afterwards with a highly sharpened and whetted Bhalla, Krishna, the foremost of gods, cut off Nisunda's head who, alone, in the davs of yore, had fought: with the gods for a thousand years (66-71). Beholding Nisunda thus slain the foremost of Asuras, Hayagriva, effulgent like a mountain, took up a huge rock and vauntingly hurled it with great force. Thereupon taking up his celestial cloudy weapon and discharginZ it Vishnu, the foremost of those conversant with the use of weapons, sundered the zc ~r into seven and the stones fell down on earth. 0 foremost of Bharatas, with%mge arrows of diverse colors discharged off the SranUa bow there set in a dreadful battle, abounding in various weapons like that between the gods and demons. Thus seated on Garuda the mighty-armed Janarddana began to destroy the demons ; what more, all the Danavas, who appraached Nqrayana, were wounded with the huge ploughshare and killed with arrows and swords. Some, consumed by the fire of the discus, fell down from the sky, rf,n;ing ncaa, gave tit, thtil glanst with grimvis=

HAtttVAMSHeA, aged countenance. And although mutilated with the arrows of Krishna, some Asuras, capable <; fighting in many ways, began to make a downpour of arrows like unto clouds discharging their watery contents. Their persons were besmeared with blood like blossoming Kisgsuka trees and they, with their weapons broken and filled with fright, took to their heels (77-80). Thereupon with his eyes red hot in anger the Danava Hayagriva again, with velocity of the wind, drew a tree ten fathoms hig`; (8i). Uprooting speedily that tree, the cloud-colored Hayagriva ran and hurled it with such a force by virtue of his training, that the huge sound, caused by the tree passing through air, was heard by every body. With a thousand arrows, Janarddana speedily and wonderfully cut that tree into many pieces and with one draft struck Hayagriva on the breast. That arrow, burning like fire, with great force entered into the breast of the Danava and came out piercing his very vitals (82-8g). The dreadful Janarddana, of unlimited prowess, the enhencer of the delight of the Yadavas, killed that highly powerful and irrepressible Hayagriva who alone formerly fought with the gods for one thousand years. Having thus slain the grimvisaged and the iniquitious Hayaga'.va in the province of Lohitanga in a city encircled by walls and killed eight hundred thousand Danavas Devaki's son, the Lord, the foremost of Pursushas and the slayer of his anemia's, set out for the city of Pragyotish (86-87). Having entered the shininrcity of Pragyotish, the highly powerful Keshava, after many encounters, killed Naraka's follower, the great Asura Panchajana, and blew his conch Panchjanya. That blare, gave as the muttering of clouds and that of the whirlpool, was heard every where all over tt,e three worlds. Hearing that sound the eyes o the heroic Naraka were reddened with anger. And getting upon his celestial car he shone like the evening sun. It had eight iron wheels, was colored in gold and red paints, had spacious HARIVAMSHA. ;pats, had golden flags and pennons with golden standards. it had a pole set with diamonds and pearls, was drawn by a t!;ousand horses, was covered with an iron net work, was $;lied with various weapons and made of gold. At that time Naraka's face looked effulgent like a fire-brand. And tae appeared highly beautiful with his white, and moon-like breast plate. On his head shone a crown of sun-like lustre and his ears were shining with a pair of Kundalas (88--g6). Putting on diverse sorts of armours, the twangcoloured, grim visaged and huge-bodied Daityas Danavas, and Rakshasas issued out; of them some had swords and shields, some had arrows and quivers, some had Saktis and some had lances. Those well-

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armed heroes, expert in fighting, rode elephants and horses and issued out of the city shaking the earth. Encircled by Dal tyas Naraka, like unto Death himself, while proceeding, heard on all sides the sound of thousands of bugles, conchs, NIridangas and trumpets resembling the muttering of clouds (gt-too). 'those grim-visaged heroes unitedly went, where Krishna seas waiting and began to fight with him. Those soldiers covered Vasudeva with a down-pour of arrows (tOr-to2). Discharging thousands of Saktis, maces, lances and arrows they covered the welkin (zo3). Nloving his Sranga bow, the twang whereof was like the muttering of a cloudy Irithet c:nd thither, Janarddana, looking like a dark-blue aloud, began to make a down-pour of arrows on the Danavas. And With it their highly powerful lnldiers were greatly assailed. Titus there tools place a dreadful encounter between him and the fierce-looking Rakshasas ; and wounded by Krishna's arrows the Danavas were routed (toq.-ro6). Some of the Oanavas had their arms broken and some were wounded 11, the head and neck; some were cut in twain by the discus and some were wounded oil the breast with arrows (toy). `~I the car-warriors, elephant-riders and cavalry some were `-~'t luto two pieces and some were wounded with arrows

HARIVAMStfA. HARVVAMyFiA. 52 cud lances (IG8). Thus the tnvre army, consisting of r,lt-phants, horses, and cars, was completely cruslmd down. There tools place a highly dreadful encounter in that battle between him and Naraka (tog). Listen to it, I shall describe it briefly. The energetic Naraka, the terror of gods, fought with the foremost of Purushas, Madhusudana, like Madhu himself. When in that battle, the heroic Naralca, like unto Death himself, took up with reddened eyes, a huge bow resembling that of Sakra, Keshava, taking up an arrow like the fierce ray of the sun, filled his car with celr~>tial weapons. Thereupon when taking up a huge weapon tile powerful Naraka was about to withstand the great and warlike slayer of Madhu, Janarddana, having a countenance effulgent like lightning, he cut off that weapon with his discus and sent his charioteer to the abode of Death with one arrow. Then destroying the car with horses and standards with ten arrows the slayer of Madhu cut his coat of mail with one arrow. Thereupon having his horses slain, and stripped of his coat of mail like a serpent shorn of its skin, the heroic Danava Naraka, all on a sudden, tools up a strong iron dart effulgent like a lightning and sent it down whirling. Seeing that dart covered with gold, about to f.e.ll down, Krishna, of wonderful deeds, cut it off into two pieces with his razor-shaped weapon. Thus there went on a dreadful encounter with that highly powerful and grim-visaged Rakshasa Naraka, abounding in most excellent weapons Fighting with Naraka for a rrs(<;'ment the dreadful Janarddan~ cut him into two pieces with his effulgent discus. His bodf sundered into twain with the discus, fell on earth like r. mountain summit slept by a thunder-bolt. It appeared that th sun was enshrouded by Krishna-like black clouds (I to-r22)~ Naraka's head, cut off by the discus, appeared on the battlefield like unto a mountain of minerals clapped by a thunderbolt (FZ3). Beholding his son slain, Bhumi came w:th tile pair Of `4 ,-.:'alas to (aovinda. and said " 0 Go~.~ : _~ r_lo~t sport as a boy plays with his toys. Thou bast with thy own hand killed him whom thou didst give. 0 Lord, however, do thou accept these Kundalas for which thou past slain Naraka, and protect leis children (F24--FZ6). C IIAf'T'ER CXXL. (KRISHNA VISIT WITH ADtTI). AISHAIVIPAYAIVA said --Having slain 73humi's son Naraka powerful like Uasava, V,ishnu, the younger brother of Indra, began to search his house (.I ). Raving arrived at the Treasury of Naraka, janarddana saw there, diamonds, pearls,

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corals, sapphires, emeralds, and various other jems, gold,heaps of jewels and other precious articles, a highly costly bed shining like the moony a lion-shaped throne effulgent like burning fire, and a huge and beautiful umbrella of the hue of the clouds of the rainy season, of the lustre of the moon and with a golden standard. O Janamejaya, I have heard that there was also the golden fountain of hundreds and thousands of streams, which he had brought from Varuna ; what mote, we had never seen or heard of even in the palaces of Kuvera, Mama and Ilra, tile collection of jewels 'hat, was in Naralca's treasury. Bhumi's son Naraka, Nisunda 'Ind Hayagriva beinj slain, the serving warders of his i reasury took to Keshava those costly ferns and the damsels 3f the seraglio, considering them as worthy of him (z-IO). THE IOAITYAS said :-O Janarddana, all these various )ems and riches, these goods made of corals, these beatifuT ''as set with golden threads, these twenty thousand grim`'~ged elephants carrying bows, a"'`~wayas and other weapons 66

such-like forty-thousand she-elephants, and eight lees of horses of most excellent breed have been brought to thee, And we will take to the houses of the Andhakas and Vrishnis as many leine as thou shaft desire to have. O Lord, we will despatch to the houses of the Yadavas, bed-steeds of fine workmanship, seals, beautiful birds, sandal and Aguru woods and other jems both in mountains or collected from the three worlds that are in Naralea's palace. There are now in Naraka's houses all the riches and jems that were formerly in the possession of the gods, Gandharvas and Pannagas VAISHAR2PAYAhLA said :-Having accepted all those jewels and examined them, Hrishikesha, the slayer of Madhu, sent them all speedily to Dwaravati through the ln3'Anavas (I$). Taking himself the Varuni umbrella capable of showering gold, he rode Garuda that foremost of birds, the very per sonification of a cloud, and set out for the foremost of moun tains Mani (Ig-z0). Janarddana saw there on the mount Mani, gates, summits of sapphire decorated with flags and doors. At that time adorned with rows of palaces painted in golden colours, the entire mount Mani shone like a cloud a.dornecl with lightimgs. Madhusudana saw there the pure, gold-colourd and plump-tipped daughters of the Gandharvas and leading Asuras whom Naraka had carried away by force and confined there. Although deprived of all sorts of enjoyments, still residing there as if in the city of the celestials, they live :d happily like celestial damsels. And nobody, on account of Naral&a's powers, could take them away (zI-z6.) In order to bel5olcf the large-armed Krishna,. the foremost of Yudus, the damsels, controlling their senses,, emaciated o0 account of the observance aE vows and fastings, clad I' silken raiments and witty one braid of hairs approached 3,ana,rdda.na with folded bands and stood. encircling lrlr~' Elaey fearlessly surrounded Krishna because they had 1P~r~''I 14ARIVAP .;HA. of the death of the great Asuras Naraka, Mura, Hayagriva and 1Visunda. The elderly Manavas who were their guards, although more aged, bowed to Krishna, the descendant of Yadu, with folded hands. Beholding the moon-like countenance of the large-armed Krishna, those beautiful damsels were ail worked up with desire and wished to select him as their husband. And they accordingly with joyous hearts said:-(27-32)- " What the celestial saint Narada, knowing the hearts of all creatures, and the Wind-god had said to us before, is all true. They said that the Universal Lord Narayana, the holder of

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conch, discus and club, slaying $humi's son Naraka, would in no time become our husbands We behold now our beloved lord, the slayer of his enemies of whom we have been hearing for even. Oh ! we leave been. blessed to-day by seeing this high-souled deity" (33-35)~ Thereupon having delightedly welcomed those lotus eyed damsels Vasav's younger brother consoled them all. Having welcomed those ladies duly the lotus-eyed Keshava, the slayer of Madhu took them all to Dwaraka in a car protected by servants (3b-37). Then there arose a great tumult of the Rakshas quickcoursing like air, while carrying the vehicle. Uprooting the most charming and brilliant summit of that best of mountains, Vishnu the foremost of the strong rode that best of birds Garuda. It was like the clear sun and the moon, had gates made of jewels and gold, abounded in birds, deer, various animals and elephants, was beautified with trees and filled with monkeys. It had spacious rocs, boars, buffaloes and antelopes, its table-land was filled with springs and it had various sorts of trees. Many beasts and peacocks were roving there and it was wonderful above all comprehension tag-3). Garuda the king of birds easily carried Janarddana with his wife and the mount Maru (). With the flapping of his strong wings, that king of buds, huge like a big moun. t~in summit, raised up a tumultuous sound on all sides (~.5).

524 HARIVAMSFIA. I HARIVAMSHA. 13y the weight of his feet the mountain tops were all broken down, the trees were uprooted, huge clouds were dispersed and some of them assumed a wonderful form (45). In this way, as desired by Janarddana that bird, fleet like tile wind, went beyond the paths of the sun and the moon (47). O Emperor, O thou the slayer of thy enemies, gradually Keshava, the destroyer of his foes, arrived at the mount Sumeru and saw the abodes of the celestials. And then crossing the shining habitations of the Viswadevas, Sadhyas, Maruts, the two Aswins and other auspicious regions, lie arrived at the land of gods, and entered into the palace of their king. Coming down from Garuda's back, Madhava there me:t the king of gods. And Indra too welcomed him with great delight. Giving to the king of gods the pair of ear-rings belonging to Aditi and saluting him, Janarddana, the foremost of men, along with his wife, was welcomed by him in return. Puloma's daughter duly received Satyabhama (48-53). Thereupon Vasava and Vasudeva together with their wives repaired to the prosperous abode of Aditi, the mother of celestials. Arriving there, those two great gods saw the Asuras, seated all around worshipping the great Aditi engaged in Tapas (54-55). Placing Jan2rddana before him, Aditi's son and Sachi's lord Purandara approached his mother, saluted her, gave her over the pair of ear-rings and narrated the glorious deeds of Keshava. Hearing them, Aditi was pleased and took up her two sons on her lap And welcoming them with auspicious blessings, she honoured them. Thereafter Puloma's daughter and Satyabhama with great delight saluted the feet of the goddess Aditi with veneration ; welcoming them duly with affection, the illustrious mother of the gods said to Keshava :-" My son, as this king of gods is worshipful to all the worlds, so you are unslayable by all creatures. This most excellent of all your wives, this beautiful and pleas'<'"I' luoking Satyabhansa celebrated in all the worlds, will be E' -' youthful and lucky. And from her person she will emit charming and celestial fragrance. O Krishna, as long as you will be in your human form, this your wife will not be visited by decrepitude." Thus honored by the mother of gods, the highly powerful Krishna was honored by Vasava with various jewels. Thereupon obtaining the permission of the king of gods, riding Vinata's son with Satyabliama and worshipped by the entire host of the celestials, he began to range in the celestial gardens. While crossing the garden of VAsava the mighty-armed Keshava saw the most excellent, sacred and celestial huge tree Parijata always emitting holy fragrance and daily blossoming, approaching which every one regains the recollection of hi; pristine birth. Although gods were kept there in charge of the tree, Krishna of unlimited powers, forcibly up-rooted it and placed it on Garuda's head. Thereupon viewing the Apsaras, Upendra and Satyabhama proceeded towards Dwarka by the ethereal way. The celestial

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damsels from behind saw Satyabhama (5E(r)69). Hearing of this deed of Krishna the mightym armed king of gods did not express his disapproval but rather said " Krishna is never successful" (7o). Thus adored by the celestials and hymned by the seven saints, the mighty-armed Krishna the slayer of his enemies, set out for Dwarka from the celestial region (7r). Wend, ing the long distance like a short;one, he espied the city of the Yadavas. having performed that great feat Vasava's :,'ounger brother the Lord Krhna, riding Garuda, returned "-o Dwaraka (72-73).

HARIVAMSIIA, CHAPTER CXXII, (THE PRESENT OF THE PARIJATA BY KRISHNA TO RUKMINI). JANAMEJAYA said :-O foremost of Munis, I am not al;.. to attain to the consummation of my satisfaction listenir>. again and again to the sacred theme of Lord Krishna's inflc;~. ence on Mathura ( c). Thou art conversant with the six di~. lions of Krishna's history while Iladhava lived in Dwarf after marrying his wives. Do thou describe it to me now (2) VAISHAMPAYANA said :-O Janamejaya, O descendant c E Bharata, all the deeds which the powerful Krishna performees after taking his wives are all becoming to him. Listen, I shall relate them (g). O king, after his marriage, the high', Y energetic and powerful Vasudeva once went to the moue E. Raivataka with Rukshmini (4). Madhusudana went the:, personally because there was to take place a great festiv~.~ on the day of the termination of Rukshmini's vow and the; he would gratify the Brahmanas (5). O king, according :E Narada's command, Vasudeva's sons and brothers had alrea6;.;~ been sent there (6). The sixteen thousand wives of ti~c: intelligent Madhava with splendour befitting their rank, hoc' gone there. (7). There the lord of subdued senses, conferrc;: on the twice-borns all their desired-for objects, as we'' as on the beggars, on those who always practise religions rites and on all those who souf,':1t his well-being (8). Arriving there, 0 descendant of Kuru with Youna,* Shrounat are: 1Vloukh,$ friends, pure, always performing great religion ~: rites and born in great families, the Lord, ever fond of In" -votaries and the refuge of the pious, satisfied the Brahmano.= with sacrifice and his kinsmen according to their rank * Those connected by female marriage &c. t Those with whom he studied together. Priests and sacrifices. At the termination of the fasting, the Lord hishty honored his beloved spouse Rulzshmini, the daughter of Bhishmaka. While residing there, once the highly powerful Krishna, sat on a seat with Rukshmiui encircled by his other wives when the ascetic Ndrada arrived there (IZ). When that best of Munis came there, Vasava's younger brother of im. measurable energy Keshava, duly adored him with rites laid down in the Scriptures !I3). O descendant of Bharata, adored by Vasudeva's son Krishna, that foremost of Munis, Narada, adored of the pious, gave him a Parijata flower (t4). 0 king, Bhoja's daughter Rukshmini was by him, so Hari gave her that Parijata flower (Igl. Taking that lovely flower and following Krishna's hint, that blameless lady the object of his love, put it on her head (I6). At that time Bhishmaka's daughter, the very collection of the beauties of the three worlds, ever captivating Narayana, was doubly beautified by that celestial flower (I7). Thereafter Prajapati's son Narada said to Kama's mother (Rukshmini) :-" O goddess, O chaste lady, the flower is worthy of thee (I8). O thou of firm vows, methinks thou

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art worthy of wearing this flower, for coming in thy contact, it has been perfectly adorned (ig). O thou, endowed with auspicious qualities, O thou ever fond of thy husband, this flower never withers away (20). O thou of many qualities, O thou, conversant with the knowledge of time, the flower emits wished-for fragrance for one year (2I). O beautiful lady of sweet speech, this tower affords heat and cold as desired, and from it come out various wished-for juices (z2). O beautiful lady, when sought for, this Parijata flower gives good luck and emits delightful fragrance (23), goddess, what more, whatever flowers thou shalt wish for, this flower of the king of trees the Parijata will give thee (24)a O auspicious and pious lady, it is the rout of good luck and confers piety, and when won, it does nut allow the mind, to weld any evil path (25). Whatever colour thou shaft

WnHIVA1h5tI A. wish to see, it will assume, and according to thy will, it vita become thin or plump (261. O thou, having lotus eyes; dispelling unwholesome smell, it increases fragrance, and it serves the purpose of a lamp in night (27). Moreover it will give thee a garland of Santanaka flowers, the most excellent of flowers, and undecaying clothes whenever thou shalt think of them (28). Whenever thou wilt use the flower like a very goddess thou wilt be the mistress of hunger, thirst, exhaustion and decrepitude (2g). Ae desired by thee, it will sing songs in accompaniment witl; good musical instruments (30). 0 goddess, as is the rule with this flower, it will go away from thee when the term of one full year will be completed (3a). 0 fair one, may good betide thee ! in order to please the gods the Creator has invested the Parijata flower with such a character (32): The beloved spouse of Nlahadeva, the foremost of gods, Himalaya's daughter Uama is the mistress of the universe and therefore she always uses this flower (33). O thou endued with accomplishments, the mother of Mahendra and other gods, Aditi, Puloma's daughter Sachi, Savitri, the another of gods and the goddess Sree too, always use this flower. Even for the wives of the gods and the leading celestial Vasus and others its period of duration does not exceed more than a year (3-3). O Bhoja's daughter, among the sixteen thousand wives of Vasudeva, I consider thee as the foremost and the most beloved. O accomplished 1-;1,y, 0 thou the beloved wife of the lord of all, thou halt sprinkled to-day the other wives of thy husband with the water of dishonor. Krishna, the ;slayer of ':Vadhu having conferred on thee this Menders !flower, thy good luck and fame have become manifest (> g6-38). O fair lady; the fortunate and chaste Satyabha~ rna, the daughter of Satrajit who always considers herself as greatly lucky, will come to know of thy good fortune today i39). Samva's mother -lamvuvati, GAndhari and c,)10' FfARi17AMSHA, wives of the high-souled Vasudeva ,will forsake today their great desire for a good luck (o). 0 goddess, such a victori= ous car of thy good fortune has come out to-day that even a thousand mental ears will not be able to vanquish it (r). (r) beautiful and glorious daughter of Bhoja, I know thee to-day as the other soul of Krishna (2). 0 beloved wife of Hari, blessed is thy life since Achyuta has conferred on thee, this flower identical with the best collection of jewels of the three worlds" (3), 0 Emperor, the female servants, that had been sent there by Satyabhama heard the words of 1Varada (). O king, the other wives of Krishna had sent there, their respective maid servants. Seeing them :Varada said so, about Rukshmini (45)~ Hearing all this in particular, the assembled maidservants out of their feminine nature, carried the news to the inner appartments of Krishna (6). Hearing that, the goddesses began to speak into the ears of one another

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delightedly about Rukshmini's accomplishments befitting her family. Amongst the assembled wives of Damodara almost all said:-" Why should not this be ? Rukshmini is Keshava's first wife, and is the mother of his son. So she is worthy of such a respect (q.7-8). But the highly proud Satyabhama, ever beloved of Vishnu, could not bear the accession of such a good fortune unto the other wife of her husband (9), That youthful and beautiful goddess was always proud of her good luck, and too much sensitive. So hearing of such a good fortune of the other wife she was possessed by jealousy (50). Worked up with anger like A.e flame of fire, that one of pure smiles cast off her cloth dyed with red powder and put on a white one (5r). Thereupon as a star enters into a cloud, so burning with the increasing fire of jealousy and shorn of her lustre, she entered into the lonely apartment of anger (52). To put sandal on the forehead, to wear two Pieces of raiment white like snow and to put on red sand "I the outskirts of the fare-head, are marks of showing anger 67

-530 HAROVnmS11A. cIARsvWMsHn. 531 on the husband. So the goddess Satyabhama did not fore get them. She threw off her ornaments on the bed having 4 big pillow 5 and then wearing only a single braid of hair and remembering again and again the good fortune of his co-wife, she sat there and shook her head in anger. Although Keshava caressed her dearly, she worked up with ire, at the report of her maidservants, bent her eye-brow, began to sigh heavily and tore off her sporting focus with her nails CHAPTER CX3CII >I. SATYABF-IAMA'S R SENTMENT AND KESg-fAVAm CONSOLATION TO HER. v AISHAIVIPAYAIVA said:-Finding the sage (arada seated with Rukmini,the highasouled Ieshava that knower of all things, set out-under some pretext (for the mansion of Satyabhama) (t). Ire proceeded quickly towards the spacious mansion of Satyabhama that was built on the delightfulaivataka hills by tlisvatearma himself (2). Slowly Vishnu entered (the palace) as he was aware that the daughter of Satraf it, his beloved ctul`:1en-she dearer to him than this own vital breaths,---had been under the influence of jealous resentment (3). Affectionately thinking of that beloved one -,-vho was then excited with jealousy, the slayer of iVVIadhu proceeded with slow steps,and with greater fear (4) .Engaging L't'radumna to entertain and attend capon 1(r)3arada and telling his servant Daruka " waat at the gate," he entered i:,t tlj palace of Satyabhama (.5 ). There he saw from u~y` (Src-e, his beloved wife then inside the apartment of anger* in the midst of her handmainds sighing hot and frequently in consequence jealous wrath (6). (He saw) her laughing a derisive laugh mixed with sighs at the lotus that she had brought near her own lotus-like face, and had been nipping with her nails (7). Sometimes he saw her describing figures on the ground with the tip of her toe slightly bents and (sometimes) laughing gently with her face turned. towards her back (8). Sometimes he saw his lotus-eyed queen of exquisite shape and form merged in deep thought,, the while the lotus of her face resting on the lotus of her left palm (g'. Sometimes he saw his unblameable wife take the delightful sandal from the hands of her maids, smear it on her breast and then again cruelly throw at aside (in). He saw her rise from her bed and fall into it again and again. There Hari saw these and many other actions of her dear wife (that indicated the pitch of her resentment) (ti). Now as the daughter of Satrajit laid her head on her pillow, previously covering it with her veil, Janardanna thought "this is my opportunity (for effecting an entrance into her room)" (c2). Then by (manual) signs commanding the handmaids not to announce his presence, he approached

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Satyabhama with faltering, steps (g3). Taking up the fare and standing by her side, lie then began to fan slowly and ugh gently (t). That illustrious one (Hari), then ;~erFumed in consequence of his contact with the Pavij"dta lower, diffused there a divine, super-natural and rare Fragrance (y). Smelling thwondrous fragrance, and ken with admiration, 5atya uncovered her face, and said ~`W1'at is this" (a6) ? Then rising from her bed, she of pure and gentle smiles, without bestowing a glance on leer godly husband, began to question her maids about the This used to be a seperate room in the palace of ancient queens, where sorted is order to indicate their annoyance or anger at the conduct of '-~r ht2;'la'~pds.

532 HARIVAMSHA cause of the fragrance (i7). But thus questioned, the maic eould not say anything, and kneeling down on the grour: they waited there with countenances cast down toward. the earth and with palms joined together (in supplication: (ii). Then (as if) not finding the source of that wonderfz: fragrance, Satyabhama bethought herself thus := The earl: emits diverse kinds of smell ;can this fragrance be one e; her excellent emissions" (f g) ? Then when wondering as what this could be due, she was looking on all sides, he glance suddenly lighted on Kesava that creator of tb worlds (20). She said "Ah 1 right," and then suddenly he eyes became dimmed with tears, the intensity of love fillip;. her all the more with jealous anger (2 t). With he: delicate lips pouting and herself sighing, that beautiful lay of dark eyes then turned her down-cast countenance awa in another direction, and remained thus for awhile (2z) "Then contracting her brows in a disapproving frown an; placing her face on her palms, she said to Hari with her eyes upraised, a`Thou'lookest beautiful" (23). Tears of jealoc:: passion began to flow down from her eyes, like drops c: dew falling from a pair of lotus-petals (24). The lotus-eye=: Krishna then seeing tears flow down from the lotus-lil< eountenance of her wife, approached her in haste and he';:= them in her hands (25). Then wipping off with his bane:.:: Chose tears that were falling on her breast, that wearer < the mark of Sra'vczsa, the lotus-eyed Vishnu spoke to h . as follows (z6) :-" O lotus-eyed one, O most beautiful a eh;eellent lady,-for what reason is it that tears flow dokz rom thine eyes likes drops of dew from a pair,of lotus((2) ? O fascinating lady,-.why do thy countenance an,: thy body wear the shape of (appear like) the full moon in tl==niorning sky, or the full-blown lotus at noon (28) ? O the. * The moon wanes in the morning and the lotus withers down tcishna asks it: ciacumloccataoc. the cause of the lady's pale and Ply' HARIVAMSHA. of delicate waist, what is the reason that thou dost not wear to-day garments sprinkled with safflower and gold-dust, but choosest the white and plain ones (29) ? Although the garments decorated with safflower and gold-dust thou likest most, why bast thou then worn the white garments which ladies do not like to wear except at the time of worshipping the gods (30) ? O thou of beautiful limbs-say why are thy limbs unadorned with ornaments? Why, O most excellent lady, is thy seat for writing letters soiled with tears (3t)? Why, O thou of beautiful shape, do the fragrant white sandal (and not red) and the white silk cloth (not yellow or blue) veil thy beautiful forehead (32) ? O dearest object of my heart, O thou of expanded eyes-thou bast thus so bedimmed the brightness of thy countenance as to cause, O dear one, great pain to my mind (33). The unctuous and refrigerent sandal paste that loves thy forehead most, does not look beautiful on that seat for writting letters (34)~ Thy neck,, deprived of ornaments, does not appear beautiful, just as the autumn sky does not look beautiful being devoid ;of the planets and stars and the silvery beams of the moon (351. Why dost thou not to-day greet nee, with language flowing out from thy smiling face that breathes the perfume of the lotus and vies with the beauty of the full moon. (36). Why dost thou not to-day cast even a partial glance on me ? Why dost thou heave sighs and shed

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tears that mar the beauty of the collyrium of thine eyes (37) ? O thou of complexion bright like the blue lotus, O, intelligent lady ! do thou tMt weep any more ! Do not shed tears soiled with the collyrium of thine eyes only to prejudice the beauty of thy incomparable face (38). O thou of divine beauty-I am known in the world as thy servant; Why then, O most excellent lady, dost thou not command me *lt at s.aars that the lady had lain her head down on the seat in conseq_uencE f which it was besmeared with the sandal of her forehead.

32

72

107

138

173

209

246

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283

319

354

392

429

462

495

528

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568

HlAR7vAMSFiA, as before? (3g). What act, 0 beautiful queen, repulsive , thee, have I committed, for which, O dear one, thou gave . thyself so much pain (q.o) ? I have never neglected thee, i=thought, in actions or in words; this, O thou of exquisite limb, I tell thee in all Booth (q.i). O beautiful lady, I-.entertair. it is true, regard for my other wives-but save in thysel,' my regard and affection do not reach the consummation (q,2j, (r) thou that may be compared with the daughter of the gods, -my love for thee will not wane even if my life were takes. away from me; know this to be my firm belief (q.3). Just a:-: endurance, &c., are the constant qualities of the earth, jus; as sound is the eonssant quality of space, so sure is my love for thee, 0 thou of brightness like the lotus-bud (qq). Jus~.. as flame his in fire, divine brightness is in the sun, and unfading charms are in the moon, so my love resides ii: thee and thee only (q.5)." When Janardana had thus spoken in his vindication, the. blessed Satyabhama, wiping off the tears of her eyes addressed him slowly in the following manner (q.6). ' Hence-before. (r) lord, my firm belief was that thou wert mine own. But today I come to perceive that thy love for me is nothing more than ordinary and common-place (q7). I did not know before that the course of time is uncertain. But I have come to know to-day that the course of the world is fickle (q.8). t entertained the Bond hope that so long I live, thou only shalt be my second self and I thine. But what is the gooc of talking much; I know thy heart, O infallible one (49). see that thou usest fascinationl;.n speech only and thy love for me is false ; whereas it is true in regard to the otbe wives of thine (50). Knowing me to be simple any attached to thyself, thou, 0 foremost of men, dolt neglect MC with thy cruel, guileful conduct (5t). This surely is mare: than enough ! I have seen what is worth-seeing and have heard what is worth-hearing. I have perceived the fruition of thy love for me (52). $e that pit may, f have madr taARtvAMSraA , up my mind to devote myself to the performance of severe penances, and if thou cherishest any love for me, thou ought to permit me to do so ;for whatever vows or peraanees women may observe, must be with the permission of their husbands, inasmuchas those that are undertaken against the husband's consent, surely become fruitless" (~3-~5). Iaavinh thus spoken that chaste and beautiful lady again wiped off the tears from her eyes ; then that blessed one of pleasing smiles, catching the end of Hari's yellow garment covered her face with it (55). CHAPTER CXXIyn SATYARII-LAMA'S GRIEF. It T AtsrlAMpAYANA said :-0 Bharata, Iiwarayana once more affectionately addressed the chaste and beautiful Satya, lahama who was thus suffering under the influence of jealousy and resentment, in the following ni~anner (a) THE Auspicious Gary said :-0 lotus-eyed one? sorrow seems to burn through all my limbs (at seeing thee in this plight). What is the cause ~Aat has renderd thee so much aggrieved? (2). 0 thou beautiful in all thyp'parts, if there is no harm and if it is proper for thy affectionate husband to hear it, I entreat thee, on my life, to reveal to me. the cause of thy grief (3), Then SatyabhAma seated with her countenance cast down towards the earth thus spoke to her husband, ever truth= f"l in vows, in a voice choked with the vapour of grief (4).

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536 HARIVAMSHA. r0 lotus-eyed one, 0 destroyer of Iwesin, 0 bestower of honor ! it was thy ownself that established my honor and prosperity in days gone-and that honor and that prosperity have now become famous in the worlds (5). That I am most beloved of thee among all thy wives-is what prompted me to raise my head with pride above all others, 0 God (6)< Taut, my maids have told me as they have heard it others say, that to-day I have been laughed at by my rival (co-wives and by other people also (7). 1 hear that the Parijata flower that Narada gave thee, thou hast given to thy dear one, totally neglecting my (poor) self (8). That thy love and thy regard for her is supreme, thou hast given unmistakable expression to-by presenting her with that best of all precious things (the Parijata flower) (c9). Narada also eulo. gised her in thy presence, and thou surely wert also gratified having heard that eulogy bestowed on thy dear wife (io). Hut supposing Narada had some reason for praising her in thy presence, why was it that the name of this unfortunate one was uttered in that connection (i I) ? 0 Lord, if I am to repent for having tasted the (sweet) liquor of thy love, it is better I should have nohting to do with it ? He kindly pleased to accord me thy permission (t2). 0 lotus-eyed one, I could not have believed even in my dream, that thou hast honored some body else more than myself; but alas, it has come to pass in real life even before the eyes of others (i3). It may be that the sage Narada of incomparable powers has conceived a love for her (Rukshmini), but 0 lord, the cause of my grief in this, ifs thy presence in the scene (t4). Thou hast told me that people live for the sake of honor only,-so, thus dishonored, I do not desire to live any longer (i5). My source of protection has been turned today into my source of fear. He that used to protect me in every-thing does not do so to-day (i6). Alas, what course shall I pursue, 0 Lord, being thus abandoned by thr= Surely renounced by thee, I shall be reduced to the ecA~ii HARI VA IVISHA, tion of the white 1i!y"* (Iy). Have I done to-day something disliKed by the gods out of foolishness in consequence _)f which, 0 bestower of honour I have incurred thy dislike, although I used to be thy chosen one (:8). How could I who was thy beloved wife, but now discarded, look upon this Raibataka Iiills decked with the flowers of the spring (Ig) ? Now that I have been the object of thy hate, how could 1, unfortunate one, venture to breathe the pure breeze (of this place) ringing with the sweet notes of the cuckoo and fraught with fragrance of the flowers (2o). How could I, who did sport on ;hy lap inside the waters of this ocean, again glance at it, 0 lord, in this my unhappy condition (2I) ? Thou didst tell me in days gone by,--"O daughter of Satrajit, know that there is no wife of mine dearer to roe than thyself"what of that assurance i or who cares to remember itfi (22) 1 My mother-in-law used to look upon me with much regard and pleasure-but unfortunate lady queen as she was,-she has been contemptuously treated by thee (23). 0 Lord, what then is the good of this thy hidden and unmanifest love for me, if thou dost not even deign to reckon nte among thy common wives (23) ? 0 subduer of thy foes, I did not know thee hence-before to be so much of a cheat and a knave ; but now I have come to know thee as fickle, deceiving, and partial to my rival (co-wife)l (25). I have read thy innermost and secret thoughts, 0 thief, by thy articulations and 'dry features and signs, although thou Tire white lily withers away wi~ the dawn of day, when the beams of the moon cease fall on it. Kumadbati may have another meaning. There was a queen of a certain king Aja of that name, who died before her husband. t Another interpretation has been put on this part of the Sloka, namely, "who would remain by me when I am gone-!" This seems to be far fetched. z An attempt has been made in the commentary of Sridhara to attribute 2n allegorical meaning to this Sloka, which tries to establish the identity of Krishna with the God-head. This though ingeneous, is not suited to the context.

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triest to conceal them from me ; thou knave, thou partisan of my rival, it is thy tongue only that is honeyed, but thou art too guileful" (26). When the resentful daughter of Satrajit, influenced by jealousy had thus spoken, the god-like Krishna consoling her addressed her in the following manner (27). "Say not so, 0 lotus-eyed one, thou dearest ruler of my heart ! what shall I tell thee more my darling;-know me to be thine entirely (2g), There is no doubt that in order to please me the sage Narada of unimpeachable deeds gave that Parijata flower to her (Rukhmini) in my presence, merely out of generous feelings or regard for her ; (but I did not give it with my own hands). O thou of pure smiles, be consoled; forgive me this my first and only transgression (29-30). If thou desirest to have Parijata flowers, O resentful darling, I promise, 0 thou of delicate waist, to give it to thee-this I speak in all earnestness (31). (What to speak of a single flower), I shall fetch that best of all trees namely the Parijata tree itself, from the gardens of paradise, and keep it in thy mansion as long as thou chosest (33)." Thus spoken to by Hari, that lady so deeply attached to him said :-0 infallible one, if thou canst bring that tree down here, my resentment shall leave me,-and it shall then be to my great gratification. O Adhokshaja, for then I sh~.'h be the head and the best-honored among all thy wive-. ' (33-34)~ The divine slayer of Madhu-that incomparabiE being, the origin of the world, beyond the reach of dec:~ then said to her:-" so be it, then ; this shall be my foremc~f concern" (35). VAISHAMPAYANA said :-O victor of large armies, 0:? spoken to by the auspicious Krishna, Satyabhama, who svA: held in high esteem by the pious and who was deeply attach-~1` to the slayer of Kansa, became highly gratified (36). The Ic (r)f the world, the the lord of all, the protector of all thin. --and the bestower of all desires on the food, then bath.; HAItIVAM`iHA. himself and discharged all his necessary duties (3y). O king that lord then remembered that best of sages namely Narada who, as soon as he was remembered, came there having performed his ablutions in the waters of the mighty main (38). O ruler of men ! then that refuge of the pious, Krishna, attended by Satyabhama, duly, worshipped Narada who had reached there (according to a fiat of his will) (39). The daughter of Satrajit herself washed the feet of that sage; and the lord Krishna himself then poured the water from a golden pitcher (40). When the sage had seated himself comfortably, that preceptor of the worlds the high-souled Keshava offered him with all respect and carefulness a dish of rice boiled in milk (or delicious edibles) (0). The highly intelligent sage, that best of all orators then partook of the dish with great regard and relish thus hospitably offered him by the creator of the worlds 1q.2). O lord ! satisfied with the hearty meal, Narada having rinsed his mouth, bestowed many a blessing on Keshava, who also accepted them with much gratification of the mind (43). Thereafter Narada stretching his wet right hand thus spoke to the divinely beautiful daughter of Satrajit, who was then bowing down to him (44) :-' Be thou as faithful and devoted to thy husband, for all future periods, as thou art even now, O queen ! Be thou also attended with special good fortune in future through the powers of my religious observances" (45). Thus spoken to by that foremost of sages, that most beloved wife of Hari, Satyabhama rose up, O~,~ing (from her bending attitude) filled with immense delight (46). Thereafter Krishna that most intelligent personage of immeasurable powers, ate the remants of the sage's dish having at first obtained his permission (47). O Bharata, Satyabhama also finishing there all necessary rites gladly entered her inner appartments with the permission of her illustrious husband (48). Then after a while at the command f Krishna she again came out, and having saluted the high-

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HAHtvnWMA HAamAn7seA. Sic souled gage with her tread, seated herself by Krisirr, ; . side (d.)). Thus having (comfortably) sat for a while, 1Varzc ,said to Krishna :-" O Adhol<straja, with thy leave I nc intend to go to the regions of Salem (50). The gods, s,;,-. Gandlrarbhasand the Apsaras there will this day sing sor, of praise to that primary divinity Ishana, having at first bow~,-` down to him'in homage true (5t). In the residence of Indrr;. O lord, every month there take place such worship a,-; homage-giving to that god of gods (Siva), and Gandlrarbl-P, dances in his honor (52). That god of gods accompaniF: by his wife Uma, and attended by his followers, witnesse'j, unseen those festivities celebrated .with much reverence t l/ foremost of immortals, the destroyer of mountains (53'; I was invited there yesterday; I only came here, O Iriglrl; effulgent one, to present thee with drat flower of the heauti. ful Parijata, that leing'of'all trees (5q.). This flower of tlr~ best of all trees, though it is a luxury to be enjoyed rrnl by the gods, I brouolrt it, O lord, for thy enjoyment only (5~j. O lotus-eyed one i that tree is very .dear to Saclri (Indrag. wife), and duly worshipped by her every day, it brings her chain of (unending) prosperity (55). Pleased with the religior, observances of Aditi, the illustrious Kasyapa created kh(-, great Parijata tree in order to enable her to accomplish the vv known as Punyaka (5;). In days gone by the higlrl;i powerful Kasyapa that receptacle of all powers begot by Gus tereties, having been much gratified with the services c` Aditi, desired to bestow a boon on her (58). Thereupon that very fortunate lady said -"O foremost of sages, confeon me such a boon by virtue of which I may be decorate' with all kinds of ornaments at my will, that I may have th!qualities of singing and dancing at my command and that, C mighty possessor of ascetic wealth, I may ever remain youthful ; confer an me the boon that I may he always free from al' impurities and sorrow, and that I may be ever devoted to M, husband and to the performance of religious deeds (~n--G0Thereupon for pleasing his wife Aditi, he created the Parijata tree covered with ever-fragrant flowers capable of bestowing all desires (6Z). The tree ha(i three branches to be always seen and it aladdenYd the heart of all on lookers. All sorts of flowers are to he seen on this mighty tree (63). Some beautiful damsels deck themselves with flowers like these; some again beautify themselves with parti coloured ones, and others with jems and jewels (that also grow on this tree) (6). Taking out the essencae of tire Mandara tree, Kasyapa created this one ; and therefore this best of trees has reaclmd the height of excellence (has been reckoned as the forNmost of all trees (6j). The blessed Aditi then binding Kasyapa to that tree gave him over to me, in order to accomplish the Punyalza vow and earn pros perity and good fortune therefrom (6h). Aditi gave Kasyapa over to me with his neck bound to the Parijata tree with a garland of flowers, for the fulfilment of her Punyaha vow (67). That possessor of asretic wealth was afterwards released by me on payment of proper ransom. Similarly released was given to rue by his wife for the furtherance of her pros perity (68). In this way Soma was given away by

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Rohini, and Kuvera, the lord of wealth by Riddhi. Thus there is no doubt that the Parijata tree is capable of con ferring much pro,perity (69). It is called Parijata ,as it grows on tire other side (Para) of tire river Vishnupadi-and this is styled the Mandara for it bears tire Mandara flower (7o). As men did say-"what 4 ee is this"-not exactly know ing what it was, this mighty tree is called Kobaiz'ara (7r). The ea:cellent tree that produces this excellaet flower is known by the several names,Mandara, Kobidara and Parijata.

CHAPTER CXXV. (THE HISTORY OF THE PARIJATA TREE THE COLOOU BETWEEN KRISHNA AND NARADA). VAISHAMPAYANA said:-The almighty Vishnu, tha possessor of immeasurable powers then finding that the sage Narada was desirous of departing, spoke to him thus (t) :_. "0 sinless and mighty sage, conversant with the truth of al religions, having repaired to heaven and there interviewee the courtiers of that intelligent slayer of Tripura (2), reminE Pakasasana of all our ancient brotherly love that thou knowest-inform him not as my command but as my request. (3) that the Parijata tree which the illustrious and virtuouL Kasyapa that foremost of sages created in days gone by fo the sake of Aditi's happiness, (4) that most excellent of al trees that bestows religious merit, and unbounded prosperity, (that tree that was given to thee away as a gift by the very virtuous goddesses in fulfilment of their vows for tlre: furtherance of their religious merits-inform him that my, wives also hearing of the presentation of that tree, desirr: to give it away, 0 lord, for earning virtue and religious meri consequent on munificent deeds and also, for my gratification Ask him therefore to send down to Dwarvati that best of all trees the Parijata ; and it shall be restored to heaven after the ceremony of presentation, is over. The almighty Goci_ the slayer of Vala should thus be spoken to by thee 0 foremost of sages thou shalt also so put forth thy endeavours that the lord of the immortals be persuaded tc give over the excellent Parijata tree (g). 0 possessor of ascetic wealth, this will also bring into prominence what ambassadorial abilities thou dost possess ; I know that it iu possible for all thine acts to be attended with success" (2o)< Thd's spoken to by Narayana, the almighty sage Nar.adr HAItIVAM5t1A. 543 that great possessor of ascetic merit smiled and spoke these wordy to the slayer of Kesin (t r) ;.-- Very well,-I shall thus speak to the lord of the gods, O foremost of Yadus, but I am sure he will never part with the Parijata tree (t2). The Danavas and the gods obtained this Parijata tree by throwing the Mandara mountain into the waters of , the oceans (i3). O Janarddana, at that time the creator of the worlds, desired to take away the Parijata tree together with that best of mountains, the Mandara (t4). Thereupon Sakra personally going to Sankara told him :-This is Sachi's sporting tree, and may be allowed to remain in her gardens. Thus did he entreat Sankara (t5). Mahadeva granted him the boon saying "let it be so then" and O sinless one, he did not also bring the Parijata tree to the beautiful cave-decked Nlxndara mountain (t6). O mighty armed one, thus in days past, under the pretext that the Parijxta is Sachi's twee of sport, did Indra save it from the clutches of Mahadeva (t7). Afterwards Hara, in order to please his wife Uma, created on the dales of the Mandara mountain a forest of the Parijata trees extending over full four miles (t8).

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In that best of forests, O Krishna, neither the rays of the sun, nor the cool beams of the moon, nor even the breaths of the wind can penetrate (Ig). Through the powers of Mahadeva that forest is self-luminous, and heat and cold reign there at the pleasure of the mountain's daughter (Durga) (20). Excepting the eighty god and goddess and their followers and myself, O delighter of the Yadus, nobody under no circumstances, can enter that charming wood (2t). 0 descendant of the Vrishnis, there the Parijatas shower all kinds of best gems and jewels on all sides, even as soon as they are merely thought of in the mind (22). O Keshava, with the permission of that godhead, that protector of the ' This surely refers to the churning of the ocean by the hods and Asuras.

514 taAtxrvAnRSttA. worlds, troops of the illustrious attendants of Siva, also enjoy that beautiful forest (2g). This forest of Parijata trees, tPreir fruits, their briglrtnCSs and their qualities exceed by far those of tire Parijatas of the heaven (2q). When, 0 lieshava, that God whose emblem is the sacred bull, repairs with Unta and his attendants, among them, these trees approach him in worship assuming human shapes (25), Those trees on the Mandara infused with the energy of IZudra, free from all adverse influences and attended with all prosperity, are very dear to the daughter of the mountain (26). Once upon a flute a mighty and dreadful Daitya of cruel motives by name Andbalca, who was puffed up with arrogance through the virtues of a boon obtained by him-ventured to tranatess into that forest (27). He was slain by that slayer of foes that foremost of gods Hara, although he was ten times as powerful as Vritra and incapable of being slain by any created being X28). O tutus-eyes God I I tell thee truly, that the thousand eyed god Indra will never give thee, the Parijata tree obtained with great difficulty (z9). That best of trees always bestows on the goddess Sactri all her desires, as well as, 0 Krishna, it fulfils the wishes ef the highly powerful Indra" (30). THE: Auspicious GOD said :-O sage t that the mighty and intelligent Mahadeva did not take away the Yarijata tree out of consideration fir Sachi, was quite worthy of him (3t). I thinly that it was quite in keeping with the high Cstimatiou in which that tthrallible being, that origin of the worlds, that supreme and most ancient creator is held (g2). But, O illustrious sage, O most pious one, I am younger than that slayer of Vala and ought to be cherishe<< by him like (his son) Jayauta (33)~ O thou of ascetic wealth it is lily duty to preserve between us (me and Indra) arli iu able relations by all means ; and I ask thee to do so, becau5~ I know thee to be able to do so (3q.). 1 have promised, t sage, that far the accon) I>lishtnent of Satyabhaina's Pul2ya'" tlwtvnMSHn. 545 vow, I shall, 0 lord, bring down the Parijata tree from heaven (35). How can I be able now, O sage, to break that promise of mine, O sinless one, as I have never before 0 twice-born one, spoken falsehood (36) ? If I were to break my promise, the worlds will then meet with their ends, for, O foremost of the sages, it is my duty to protect the virtue and the good qualities of the people. He on whom every one depends, how can he speak untruth (37)? Neither gods, nor the Gandharvas, nor the Rakshasas, nor the Asuras nor Jakshas, nor Pannagas, shall be able to frustrate my promise; this I tell thee truly, and may fortune attend thee. 0 sage (3$) I If that lord of the immortals do not give the Parijata tree at thy request, I shall then hurl my mace at his breast besmeared by Sachi with fragrant ointments (;;g). He is also to be informed by thee that if he refuses to part with the Parijata tree when requested in this conciliatory manner, let him rest assured about a visit from me there, and let him prepare for it (4o).

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CHAPTER CXXVl, 111E COLLOQUY BETWEEN NARADA AND INDRA REGARDING THE TRANSPLANTATION OF THE PARIJATA. VAISHAMPAYANA said :-The sage Narada then repaired ' the residence of Mahendra ; and there he passed the Fight in witnessing the festivities (held in honor of Siva) (I), f'TP'e illustrious Adityas, the best of gods, the Vasus, the '' led hajarshis who had attained to paradise through As everybody would then speak falsehood, and truth will be vanished 'i' fhL face of the earth.

HARIVAMSHA. ;:kaeir meritorious deeds (a), the Nagas, the Yakshas, -, _ '_)iddhas, the Charanas, the sages of ascetic austerit;; :_-ahmharsis by thousands, Devarshis and Mooni; s (3), gh-souled Saparnas, the highly powerful 1VIarutas, ~: -,:~ndreds of other divine creatures were assembled thrThe god Maheswara of immeasurable .energy, acce;:_ ~anied by Uma and surrounded by his attendants sat tg~,e head of them all (5). That protector of all creator vas surrounded also by those foremost of the Devarst :. =,ho suffer no decay even at the end of thousands of Kalp- .-, ~'tE) who are worshipped by gods equal to Indra, <z possessed of self-knowledge, free from pride and who e~ tread the path of rectitude (7). The Rudras the progeny ;, Jw,asyapa, Skanda, the god of fire, that best of rivers Gan~,~ Archisman, Tamburu, Bharisa, that foremost of eloque~ speakers, those possessed of the ascetic merit, and such oth Eeaders of the divine host, then O Bharata, adored that s,I, creme god Siva (8-g). O ruler of men, other gods devote-: to, religious ways and austerities and followers of the path r '_he pious,-followed their above-named leaders (i.e., offere:: ~1(c)mages to Siva, (IO). O king, those men who desirous IYs)od, worship the gods on earth, those men are in then t:erned worshipped in heaven by the immortals desirous s,-curing good (m). O descendant of the Kouravas, tho:, ~rsxen versed in the Vedas, who live according to the orci ~~ances of the Sastras and who adore the gods in the pe uormance o their religious ceremonies for the benefit fsi-Peir ancestral manes, those a e held in high estimation w U )e next world by the gods (r2). O ruler of men, there t::=illustrious Chitraratha, the king of the CTandharvas togetLDeath his son, delightfully played upon the heavenly musicr. ;.nstruments (131. LTrnayu, C;hitrasena, Hahahuhu, T?umbar ~~ amvura and other Gandharvas sang the six different l., ' onies (I,). Urvasi, Viprachiti, Hema, Rambha, Hemadar;~ ",-hritachi, and 5ahajany~A arid other damsels then perfaM3 t,= QiARIVAtt9SHA, 54~

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~,umerous kinds of dances there (T5), The self-possessed illustrious Siva accepted these honnages with pleasure, and that lord of the world pleased with these worshipful acts of Sakra, went back to his own residence (t6). On the departure of that lord of the created beings, the kings (assembled there) returned to the places whence they came; the gods also honored by Mahendra repaired to their respective abodes (I7). When everybody had gone away and Purandara was seated comfortably with his own courtiers, the sage Narada approached him (IS). Rising from his seat, Indra received that sage of ascetic wealth, and offered him a seat made of Kusa grass equal to that o his own (z9). Thereafter the highly powerful 1\Tarada said these words to Mahendra :--" O foremost of immortals, know me now to be the messenger from Vishnu of matchless might (2o)a I have been despatched here by that illustrious one of immense powers on a mission that will remove one of his causes of pain" (2r). Thereupon greeting the sage with sweet and agreeable words, the illustrious Yakasasana said with delight (22) :-" O sage, tell me without delay what has that foremost of men said; it is after a long time that the high-souled Krishna has remembered us (2g). NARADA said :(r)0 Mahendra, on some business of mine, I went to Dwarka to see your younger brother Upendra that enhancer of the glory of the Kasyapas (24). I found that subduer of his foes, that hero seated on the Raivataka, mountain in company with l~rs wife Rulcmini and offering eulogies to the God having the bull for his emblem (25). I gave him then the flower of the Parijata tree, O sinless ruler of the gods, in order that he may astonish his wives therewith (z6). At the sight of that flower, the produ~o tlcn of the best of trees that bestows all desires, the wives o Kesava were greatly astonished (27). O bestower o donor, I related to them the qualities of that flower and

HARIV.4MSIIA. the creation of the Parijata tree by the high-souled Kasyapa (a8). (I related to them) how the selfcontrolled Kasyapa bound by the neck with a garland of flowers was given away to me by Aditi for the sake of her Punyaka vow (v) how you were given away; by Sachi, and how similarly other gods were gives away and O lord of the gods, how Kasyupa and other mighty sages obtained their release, by having paid their ransom (30). On hearing these from me, one very dear wife of your younger brother, named Satyabhama, made up her mind to perform the Punyaka vow (30). Q lord of the immortals, O bestower of honor, that queen then entreated her husband to help her in the performance of that vow, and your younger brother had pledged himself to that effect (32). U chief of the gods I now hear attentively as I speak, all that Vishnu that foremost of powerful beings, said to me then to convey to you (33). With due deference, your younger brother, Achyuta who deverves all indulgence at your hands has said to you :-` O foremost of the gods ! it behoves thee to give me that first and excellent of trees, Parijata (34). Let, U slayer of the Asuras, the desire of thy sister-in-law be fulfilled ; specially O foremost of the gods, as she is bent on a religious deed (35). O lord of ccreated beings, the people of heaven have had the privilege of looking upon that blessed tree ; now let the human beings of the earth be blessed with a sight of it through my instrumentality (36)." VAISHAMPAYANA said :-O delighter of your race I hang heard the words of Vasudev~- s son, Mahendra said these words to Narada that foremost of eloquent speakers (37) w "O foremost of the twice-born ones : take thy seat ; thou has', spoken aright and properly ; I shall entrust thee with a return message for Vishnu of matchless powers (38). On Narada resuming his seat, Sakra also, with the former's permissiot: seated himself down on a seat similar to that of Narada (39 Thus seated, the lord of the gods that slayer of Virtra, ~; HARIVAR9SIIA. 549

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a glance on his own magnifience* and filled with delight thus addressed the sage Narada (40), INDRA said :-Mighty and pious sage 1 after the usual enquiry regarding his health and welfare, Janarddana, that source of happiness to all creatures should be informed of these words of mine by thyself (41) :-"There is not the shadow of a doubt that leaving me, thou art the lord of the worlds. O infallible one, the Parijata and all other precious possessions of heaven are thine own (42). O divine one, thou bast sojourned to the earth only for relieving her of her burden, and thou art behaving thyself in the human way only for the sake of the success of thy mission (43)0 When after the fulfilment of,thy earthly mission thou shaft return to heaven, I shall fulfill, O Adhokshaja, all the cherished desires of thy (beloved) wife (44). O ,Kesava, it is not at all proper to take the precious things of heaven down t(r) earth merely for the sake of a trifle, and this has been the long-standing practice (45). If, O mighty lord, I trangress this long-standing rule obtaining in heaven, what shall the Prajapatis themselves say (46) ? The high-souled Brahman with his sons and grandsons bath established permanent rules regarding all actions in the worlds (47). If I venture to walls beyond the path thus laid down by Prajapati Brahman, surely that intelligent lord when apprised of my transgressions will hurl down curses on me (48). If we ourselves break through these bindings of the standing customs then the Daityas and their partisans, as well as others will violate it without the slightest hesitation (4g). If for the sake of thy wife thou takest the excellent Parijata down t(r) earth, then, O bestower of honor, the inhabitants of heaven Will be much depressed" (50). O sage, let my brother, geeing the course of the times, be satisfied wide those luxuries ,'Illy which the uncreate Brahman has ordained for the enjoyof of the human kind (5I). O sire, whatever possessions * Literally his prowess and energy.

HnRIVnnIstjn I< have got in heaven, Krishna is at liberty to enjoy Lherwhen )re remains here (52). Janarddana is filled with ttrarrogance that attends those who eat rich dishes of meat and therefore it is that he is following the course of sir: Leaving virtue aside (53). Born as a man in the human world, the conduct of Krishna towards me his elder brothee -this conduct which he offers me under the influence o his wife-would surely, O Narada, in my opinion4redourrc much to his discredit (54-55)~ This seizure of the precioue possessions of heaven will be a direct insult to me ; anc insult offered by the relatives is all the more disgraceful. (j6). Let the slayer of Madhu enjoy in success!,.:-., virtue wealth and desire, those possessions of the pious ordainec by the lotus-born Brahman (57). If I were to allow thin Parijdta tree to be taken down to earth, who will, even com, tnencing with the daughter of Puloma, pay me the slighter(. ffegard (58) ? Moreover, seeing and touching the Parijata tree on the face of the earth, men will no longer endeavour for the attainment of Heaven, as they will then enjoy the blessings of heaven on earth itself (5g). O Narada, if the mortals enjoy the blessings of the Parijata tree, what difference there- will be then between themselves and the gods (60)? The acts which men do on earth, they enjoy those acts here ; now if they be blessed with the possession of the Parijata, they will no longer exert themselves foa attaining heaven (6t). O sage ! Parijata is the best of al: the precious possessions of heaven, and it is the glory o' heaven ; this glory removed, the earth with its mortals wit' be as good as heaven with its immortals (62). Obtaining as they will, the blessings of heaven on the face of the earth then will not celebrate sacrifices, nor will they perform acts of pious liberality, having been easily raised to the status of the immortals (63). Now, O sage, mortals, out of a desire far attaining heaven, gratify ourselves by reverentially performing sacrifices, japas and Anhakas everyday (64). Posse"' HARIVAMSIIA.

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ed of the blessings of the Parijata, they will nrtt think of adhering to these observances; and if they are neglected, we shall also dwindle away in our strength being deprived of their benefit* (65). We rear the corn on which men on earth live, by showering or, them sufficient rain from here ; and they also in their turn gratify ourselves by the celebration of sacrifices and acts of pious liberality (66). If when possessed of the blessings of Parijata, hunger, thirst, disease decrepitude, death, dissatisfaction, stinking smells and other dreadful visitations of Providonce do not afflict men any longer, why should they strive for the attainment Heaven (67'-6sl ? For these reasons, it is not at all advisable to take down the Yarijata tree there. Thus, O twice-born sage, should Vishnu that performer of sinless deeds, be addressed by thee (69). If thou wishest to please me, O sage, thou shalt also do, after mature judgment, all that would go to gratify my brother Kesava (7o). Let Kesava if he desires it, take down to Dwarka, garlands, gems, jewels, the Aguya sandal, and beautiful garments and such other things which the mortals are entitled to, for the enjoyment of his wife. But it behoves hirn not to plunder heaven now (7r-7z). I shall give whatever gems he may desire to have, I shall give beautiful ornaments of all sorts, but I will never give him, O sage, the Parijata tree that mos", beloved possession of the inhabitants of heaven (73)0 * It is believed that the burnt offerings in the celebration of sacrifices &C, constitute the chief suseraaance of the immortals.

CHAPTER CXXVII. NARADA'S ADVICE AND INDRA'S ANSWERS. VAISHAMPAYANA said :--0 delighter of the Kurus, c., having heard the words of the lord of the celestials, the piou , minded Narada that most eloquent speaker conversant wi the essence of virtue, thus spoke :-(t). " O slayer of Va. U mighty-armed one, I am much concerned in you; ar therefore must say what will be conducive to your good (~ As I was aware of your attitude, I told the son of Vasude that in days gone by, -you had not even given the Parija': tree to the mighty god Siva (3). I tell you truly that I showehim numerous reasons (for not taking down the Parijata treL but he paid no heed whatever to them (4). " I am the younge:_:. brother of Indra and therefore I claim indulgence at h hands"-these words did that lotus-eyed one tell me in reel, (5) Repeadly did I, U god, show him numerous reasons ; b~ O slayer of Vritra, still his mind did not change (6). More over, O god, the slayer of ;44ladhu that foremost of men, dl as if in anger say at the conclusion of his address " Neither the gods, nor the Gandharvas, nor the Rakshanor the Asuras, nor the foremost of the Pannagas, w succed in attemping to thwart me out of my pledge ; O say mayst thou be attended with a)l blessings (8) ! 1f Puranda.=thus requested by thee in a conciliatory manner does n, give the Parijata tree to me, then will I hurl my mace at tE~ breast of Purandera on which Sachi besmears fragra ointments (g)." O MahEndra, this is the firm determinatic -zr brother Upendra ; now do you do what seems proper a; >t to you with regard to this matter (to). Hear from me, d of the celestials, words that will be conducive to vo" -ifare, as I speak them ; it seems to me better to a11c 1-tnrctvAn2cHn. the Parijata to be transplanted to Dwarka (tt)." 0 ruler of men, thus spoken to by Nar,-,da, the destroyer of all, the thousand=eyed deity, inflamed with wrath, thus addressed him in a clear and distinct voice (o). "O thou of ascetic wealth, if kesava is bent to behave thus towards me his innocent elder brother, then what harm indeed can he do unto me (t8) ! O Narada, in times past Krishna committed many acts offensive and insulting to me; I did put up with them all only remembering shat he is my brother (t4). On the occasion of the burning of the Khandava forest when he drove Arjuna's chariot, he prevented my clouds from extin-

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guishing the raging conflagration (t5), He committed an act unpleasant and inimical to my interests) by lifting up the Govardhana mountain. When again at the time of slaying Vritra I sought his assisiance (t6), he replied to me saying-" d am impartial and look equally upon all creatures." Then I slew Vritra with the help of the strength of my own arms (ty). Thou also knowest well, O sage, that when= ever war breaks out between the gods and the Asuras' Krishna always fights as it pleases his sweet will (ignoring my authority altogether) (t8). What is the use of speaking 'much on the subject ? Do thou endeavour to maintain an amicable feeling between ourselves. O Narada, thou art my witness; a rupture among our relatives is remote from my thoughts (t9). Keshava might well have been prepared to hurl his mace at my breast (there is nothing untoward t it); but no propriety could be conceived as to why the name of Puloma's daughtec'`was uttered in that connectin (20). Our father, the almighty Kasyapa, together with our mother Adity has gone for a sojourn into the waters. This matter ought to be laid before them (2t), s'a'nely, that my brother Krishna of uncontrolled Self, filled with ignorance and arrogance, has, through the instigation f his wife, abused me his elder brother (who ought to com`nand his regard and obedience) (a2). 0 twice-bona onc~ 70, 554 HARiVAMSHA. fie an women, and fie on the influence of arrogance, in as much as, 0 Vipra, even Vishnu, instigated by his wife, has this day insulted me (23). O mighty sage, it is really sur. prising that Krishna, overcome by passion and lust, did not pay the slightest regard to the race of our father Kasyapa or to the race of the Sukshnas whence our mother Aditi has sprung, or to the fact of my being his elder brother or to my celestial sovereignty and the respect in which I am held by the gods (24-25). O sinless one, Brahma told me in days pant, that a well-behaved and wise brother is to me esteemed more than thousands of sons and wives (26). My father, one of the creators, and my mother Aditi also told me that there is no friend like the brothers, other people are only useless seekers of livelihood (27).* My father Kasyapa also said, that like the uterine brothers there is no friend in the worlds. The Danavas of sinful propensities fight with me because they are not my brothers (z8). What I am now going to tell, O Vipra, ought not be related by me for it contains my own praise; but I may be excused it; I relate it to-day only because there has been an occasion for it (2g). O sinless one, in the days of yore, when through the virtue of the boon bestowed on them, the bow-string of Vishnu was .not cut off by certain bow-men, and whence thereafter, 0 foremost of mighty sages, his head was severed off his trunk, it was I who entered into and sustained his body; and when again, with the energy of the IZudras, I succeeded in carefully replacing his head on his drunk, 't was Achyuta himself who said that I am the best and foremost among the gods o and then, 0 Narada, once more remounting his bow with a new string Keshava stood proudly * The author means that true and faithful friendship and love exist ?"~ between brothers;-between other parties it is merely a mockery, a busin~ -that of maintenance and support. The wife loves the husband for he '' ports her-the old parents love their son because he is their rrzin`" ,and. so forth. HARIVAMSHA. 55 (to face his antagonists) (30-32.). O sane, what will my father and my mother tell me if I were to neglect Krishna then,-thinking of his only ancient affection did I, 0 mighty ascetic, incarnate myself in the body of Krishna (33). 0 gage, I gave him the Indra's share of the offering of x sacrifice and caused it to be Vaishnava, out of my affection for I look upon him, O Narada, as my younger brother (gq.). If however unfortunately a battle takes place between rne and him, it shall be he, O thou of ascetic wealth that shall s'ke the first blow-althoucyh in other battles, I myself

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tri deal it out in as much as I am a sovereign (35). O thou conversant with the essence of religions, I have protected the persons of the regardFul Keshava as my own durinn all his incarnations, O sinless one (30). Dismantling this my residence Vishnu has, with these materials, constructed, O sage; his own Bhubana or world that is superior to all lokas (3q). I did not turn my face on that, O sage, out of regard for my brother, and as I always used to think that " Krishna is a boy and deserves indulgence at my hands" (38). My father and my mother, O Narada, cherish Govinda very much saying-This my son is a mere child and is youngest in age (3g). Moreover Keshava is the special favourite of my mother, and, as such, I am very jealous of him. There is not the slightest doubt that the depth of (my mother's) affection reaches its height in Keshava (40). I believed Keshava to be all-knowing, powerful, heroic, and respector of deserving persons; but that belief has proved to be a false one (q,t). Go thou, O ~*zrada, and tell Keshava these my words ; Challenged by my enemies I never turn bade from a fight (42). Come, if thou wishest, I shall suffer whatever thou mayst desire; O henpecked one, strike the first blow if thou lilcest it (4g). O janarddana, riding on Garuda and with a firm hand, do thou deal the first blow with thy sYdnga mace, or discus or sword (4q.). 0 fie, thus struck, o heshava, I shall strike thee with all my might ; if, indeed;

556 HARIVAMSE1A. my affection does not overwhelm me in the act (5), Until I am conquered in a battle by tire weilder of the discus Krishna, I will not, 0 foremost of sages, part with the Parijata tree (6). O thou of ascetic wealth, when he, being younger than I am, challenges me his elder brother to fight, for what reason should I then excuse that henpecked Hari (7) ? Do thou, O illustrious sage, go to Dwarlca protected by Krishna, even to-day and tell Achyuta that I am prepared for the quarrel (struggle) ($). O thou, of ascetic wealth, bearing in mind all my words thou shaft thus speak to tire slayer of Madhu ;-" Until I am conquered by thee I shall not even let thee have a single leaf or its half of the Parijata tree." O illustrious sage, for my pleasure thou shaft also tell Achyuta fearlessly :-" It behoveth thee not to steal the tree deceitfully ; let there be a fait fight; and fie be on crooked practices" (5o), CHAPTER CCXVItI. ENARApA'S ADVICE.) VA1SHAMPAYNA said :-On having heard the words of Mahendra that foremost of eloquent speakers N3rada addressed these words to tfie king of the celestials in secret ( x). There is not: the slightest doubt that kings should be told only what is agreeable. But sometimes when the opportunity presents itself, disagreeable words but conducive to their good should also be spoken to them (2). The sages' say that it is not even proper to appear before a king with' '0 Conversant with the rules of Evorldly conduct and the essentials of pol!~'' H AIR IVA NISH A. 557 out having leave to do so (3). But, as you always seek my advice in matters as to what should be done or not, I shall therefore tell you something to-day uncalled-for and you may accept it if you like (). Specially friends, who do not desire to see their friends defeated, should proffer_them their just and good advice opportunely even if they are not called upon to do so (5). Good and pious people should always speak what is conducive to one's welfare although it may be disagreeable and unpleasant. This is the way for the acquittance of the debt of affection that the sages recognised in days gone by ((j), Disagreeable and untrue words, that are transgressions of virtue, are not listened to (by any one). Agreeable but harmful words should never be spoken in as much as they have been condemned by the sages

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0 foremost of all good listeners, listen to what it is my encun:bent duty to speak, and listening to my words that will conduce to your good, act up to thorn, O knower of all things! ($), O Slayer of Vala, there is no doubt, O god, that disunion among friendly or affectionate brothers causes delight into the hearts of the enemy (9), O foremost of the celestials, these actions only drat are connected with a succession of good, should 6e undertaken; and others, O best of intelligent beings, should be taken in baud after due deliberation (to), Acts which, if begun, would bring repentance in its train, the learned should not at all begin. This is the policy of the wise and intelligent (ti). 1 do not really descry any very good rCsult of this act (viz.), refusal to give Parijata to Krisma. O lord of the immortals, now listen to tire reasons thereof (ta). That Hari, who dour per"ade the world of causes and tire world of consequences, and whom the wise know to be the Supreme Soul beyond the jotiuence of Maya, the manifestation of whom is this unijerse, is that unmanifest Self and all otter coiascious bell) 'lave all drawn their consciousness 65, from that Supreme

HARIVAMSHA, Being Vishnu (F3-r4). tThe illustrious goddess Uma is the best and principal part of Praleiti and Vishnu is t;s~, source of consciousness to all conscious creation ; he pe;.vades the manifest universe; and is identified with all objerL_ , of enjoyment (F5). Like Uma, Rukshmini and other wives c: Krishna are his manifest qualities ; and the exchangeab; Prakriti, and Vishnu and~'Rudra are all equally possessed ; these qualities (gunas) (z6). O foremost of gods, there LS not the slightest difference between Rudra and Vishnu ; and they are the eternal regulators of all qualified creations (i. <all created things endowed with one of more of the qualities of Satwa, Rajas, Tama), and are also the primary qualities (y). The all-creating, highly powerful Vishnu, known also as Adhokshaja, that protector of the worlds, is the creator the world and the god Maheswara is the destroyer (ri3~. Brahma and the rest of the celestials and the Prajapatiu also have been all created afterwards, O lord of the immoy, tals, by the high-souled Mahadeva (t9). That inconceivable, infinite, ancient Purusha Vishnu, who is beyond tine qualities themselves, has thus been described in the Vedas (20). Icy days gone by, the illustrious Vishnu was worshipped by Adi'U with great austerities; and he then, pleased with Aditi; titowed a boon on her (2t). "I desire to have thee as a son." This your mother Aditi spoke to the god Narayana and after having offered him prayers she bowed down to him(22). Thereupon,she was told by him " There is no person equal to myself in the universe ; I shall therefore be born as thy son in mY own parts (23). Thus, O lord of the celestials, that creator c" all, the highly powerful Narayana, was born as your brotlree', and he is called Upendra (2q.). Thus out of his own v'nl did that lord of the past, present and future, the etern'a: god Hari, create himself in the race of the Kasyapa, b~` cause it is in his nature to incarnate himself in this wise (25) t These stokes are rendered freely in consultation with the Bengali traf That lord of the universe, its creator and destroyer, Keshava has manifested himself in Mathura out of a desire for the well-being of the world (26). O bestower of honor, as just a lump of Palala is pervaded by a lubricating substance, so is the univese itself pervaded by that wondrous powerful Vishnu (27). That Supreme Brahma, the soul of all, the Protector of all, he that transcends all the gunas !manifested primary elements) being induced by his own desire, incarnates himself in the world and thus produces

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changes in his own self (28). For these reasons Keshava is to be worshipped by all the celestials; that lotus-navelled almighty and the creator of the people is attended with great praise because he upholds the world in the shape of Anantao He is also called Sacrifice (yajna) by pious reciters of the Vedas (2930). That Lord assumed a white semblance in the Satya cycle, a red semblance in the 'Freta, a yellow semblance in the Dwapara, and he has now assumed a dark semblance in this Kali cycle (fit). This Hari slew Hiranalcshya having assumed a divine semblance and this God, out of desire for doing good to the world, upheld the earth when sire was sinking into the depth of the waters having assumed the shape of a boar. He slew Hiranya?casipu, in the semblance of the Man-lion (32-38). Assuming the semblance of the Dwarf, Vishnu conquered the world acrd that auspicious God also bound Vali with serpentine fronds (34). The generous Vishnu, of immeasurable prowess, 1so usurped for your salve, prosperity that was the common heritage of both the gods~'nd Asuras (both having exerted for its production) (85). Janarddana slays him, whose virtue fas waned and it is the vow of that high souled one to kill 1'!m who rests on untruth (36'. That refuge of tire pious, Govinda, who is ever firm in virtue, slew the principal ~anavas, the enemies of the ods, only for the sake of pleasr, "g You (37). That self-contained Being, born as Rama, "It w Ravana and other Rakshasas like a lion slaying an

EiARIVAMSfiA, elephant (38). For the sake of the well-being of the world t`-, , lord of the universe, that best of all best beings, stiff li,j_in the human world, known by the name of LTpendra (3f.,, I have seen Hari wander among the Duitvas, wearing matr,,, locks and black deer-skin and bearing .a Danda 'rod) in ~;.-,hand, like a raging fire amidst a heap of (dried) grass I have also seen Govinda rid Danava-ridden world of ;:.. D3navas, for the salve of the well-being of the world (t). foremost of the gods, lanarddana must take away youParij3ta tree to Dwarka. I do not speak untruth (2). y,; shall not be able to strike Krishna, filled as you are wir~_ fraternal affection ; nor shall Krishna be able to deal bloe.r on an elder brother like yourself (3). It, O God, you do net tike to pay any heed to the words spoken by me, the-, consult with your otter counsellors who are conversant wit.f the rules of polity and are bent on our wcllare" (.L). VAISHnMPAVANA said :-O Janamejaya, thus spoken f;c. by Narada, Mahendra replied to that world-honored sage in the following words (5) :-"This sort of greatness, that thoc~ attributest to Krishna, O twice-burn sage, I have heard c= many and many a time before (6). In as much as Kristn~: is of the nature described by thee, I shall not give 6inthe Parijata tree, bearing fully as I do in mind the duty o: the pious and the good (47). O sage, may good betide thee I am assured as I know that Krishna, endowed as he is wits all commendable qualities and mighty, energy will not t:: angry merely for a trifle (8). The highly powerful god: are always very forgiving in ttt:ir nature, and are otedie[, to the words of elderly people who look with the eye 0` knowledge (g). 1 he high-souled Krishna is the foreniW-' of the virtuous and knows all things; does it thrrefu~. befit him to quarrel with his elder brother only fog a trio reason? (50) As Adhokshaja bestowed the boon on i.i,. mother, so also it behoveth him now to satisfy the reque of her sons who arc his elder brothers (5i). As Janetci HARIVAMSHA. 561 dana out of his own will became Upendra z: e., Indra's younger brother, so also it behoves him now to maintain the honor of his brother Indra (52). Did not that god, in a previous incarnation, accept my priority of birth ? And if the slayer of AMadhu now desires to be my elder brother, let him be so" ! (53) Then having found the slayer of Vala to be determined (so as not to part with the Parijata) and having

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been dismissed by that foremost of the celestials, the virtuous, intelligent, and self-controlled 1V'arada went to the city protected by that foremost of the Yadus vz'z., Krishna (5), CHAPTER CCXiXa (ATTRIBUTES OF HARI.) VAISHAMPAYANA said :-On coming to the beautiful city of Dwarlca, that foremost of all sages, Narada, saw that foremost of beings, that subduer of his foes, Narayana (e) comfortably seated with Satyabhama in' his own mansion, and appearing highly beautiful in consequence of his charming form that transcended all energies (2). He saw the highsouled Keshava of firm vows engrossed in that thought (i.e., of ,the Parijata), and only graifying the lovely Satyabhama with empty words (3). On seeing Narada, the divine Adhokshaja rose (from his seat) and worshipped him with prescribed ceremonies (). After Narada had been comfortably seated, having cast off the fatigue (of the journey) the, player of Madhu smilingly questioned him on the sublect of the Parijata tree (5). Thereupon, O Janamejaya, that ''ge, possessed of ascetic merit, told the younger brother of 7e

562 HARIVAMSHA. Indra all his words in full details (6). Having heard all those words from Narada, Krishna spoke to him thus : "Even to-morrow shall I go to the region of the celestials, 0 foremost of all virtuous sages" (7). Having spoken this much only Hari entered into the waters of the ocean, accompanied by Narada ; and there in secret he again addressed him thus (8):-``Going to-day to the residence of Mahendra, and offering him my best regards, do thou, O sage, tell that foremost of immortals, the high-souled Indra, these my very words (g). ` O Sakra, O lord I know me determined as regards the fetching down of the Parijata here ; and if a fight does actually take place, thou shah not be able to stand before me (even for a moment.)" (to). Thus spoken to by Krishna, Narada once more went to the celestial region and spoke to the lord of the gods all the words of Krishna of immeasurable energy (ii). Thereupon that slayer of Vala, Sakra spoke every thing to Vrihaspati; on hearing from him, O delighter of the Karns, Vrihaspati thus spoke (r2). " 0 fie ! This nasty affair has originated only because I was absent from the abode of Brahma. This will create a dissension (i3). For what reason, 0 lord of the universe, hast thou commenced this business, without having previously told me of it? (r) Or, O slayer of Vritra, the world is led to act by fate born out of previous actions ; and it is beyond the power of any body to prevent it (t5). A hasty commencement of actions is not commendable; and therefore this business, hastily begun as it is, will surely give us dishonor and defea<<` (i6). Thereupon Mahendra spoke these words to the high-souled Vrihaspati :-" It now behoves you to say what should be dote under the present circumstances (t7)." Thereupon after reflecting for a while with his countenance cast down, the virtuous-minded Vrihaspati, of liberal understanding, the knower of all things in the past and the future, thus replied to him (r8). "NO', try ~-~ ~ _ ~~e ~~ to fight Janarddana, with the help of your v ' HARIVAMSHA. S (Jayanta). O Sakra, I shall afterwards do what shall be more just and politic" (ig). Having thus spoken, Vrihaspati went into the milky ocean, and there he said every thing to the high-souled Kashyapa (zo). Having heard that (i. e., the affair of the Parijata,) from `Jrihaspati, Kashyapa was enraged and thus spoke to him. "That this was sure to have taken place, there was not the slightest doubt (2t). He, of hundred Sacrifices, was inflamed with a lustful desire towards the worthy wife of the mighty sage Devasoma

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the evil of the course he followed has now undertaken him (zz). For the atonement of that sin, I have, O sage, commenced this living in water. But still that heinous sin has now undertaken him (23). O thou of ascetic merit, I, with Aditi, shall go there, mediations and fate favouring, and shall prevent them both (from spliting each other's blood) (24)." Thereafter the virtuous-souled Vrihaspati thus spoke to the son of Maricha. "If the time comes, thou shall go in good time" (25). Having said "very well", Kashyapa dismissed Vrihaspati ; thereafter he went to worship the god Rudra, that lord of all beings (26). There the intelligent and illustrious Kashyapa, desirous of obtaining a boon, worshipped, in company with Aditi, the peaceful and high-souled god, having the bull for his emblem (27). Thereafter that son of Marichi, Kashyapa, in order to please the god Ish3na, that preceptor of the universe, began to eulogise him in Vedic as well as in self-composed hymns (28). KASHVAPA said :--To him whose foot-falls are mighty, who~is the nascent cause of theuniverse, who is the Supreme, who is the creator of the world (potent cause), who is attained only through virtue (Dharma), who is the Lord of grace ~ze , metes out grace to them who worship and adore him), ' Reference is to the story of the occupation of the three worlds,-the heaven, the earth, and the nether regions by the three feet of Krishna, in his darf incarnation-shorn of metaphor, it refers to the doctrine of universal '~ ine"lcatad is the Upanishads

564 HARI VAMSHA. who is Self-controlled and endued with divine energy~l hc, down to that illustrious lord of the universe (2g). Its the lord of the celestials. He is the destroyer of si,; Through his instrumentality the universe extends, He be',t. the cause nascent and potential. The image of His inteh; gence, the sacred waters hold * I seek refuge with III,Supreme ruler of the universe (3o). He, who under the seer; blance of a selfcontrolled ascetic, slew the uncontrolled ~, I were ignorant of the doctrines of the Vedanta and tried ~~ do away with the friendly qualities, He, whose semblal)ce delightful, and whose origin is sacred, I seek the protectin of that lord of the universe with my (bent) head (3r). The, great and undisputed Master of the universe, who take. under his benign protection the advanced (i.e., that is morailand religiously) section of worldly beings, He who is tl7 Light of all lights. He, who is identified with the sen= blance of Brahma known by the designation of Sukrita-is immutable and indomitable ; that bestower of boons c . those sages who perform penances living upon the juice <;. the Soma plant and the beams of the moon ; may th~:Being nourish me with his Eternal Energy! (32) He wlv is demonstrated in the Atharva Veda ; He whose headsr a~ beautiful, He who. is the origin of the beings, who is accon plished, heroic, and destroyer of the Danavas ; He. %, l :: in sacrifices is the sanctified sacrificial burnt offering ;I do seek the refuge of that Divine Being, the Lord the universe (33). He in whom this illusory universal nis woven; He who is the universe and its soul ; He \N' -discovers happiness for his votaries and travels in a vehicl= that soars high in the heavens; may that Lord of ti * The reference is to the text of Sruti. -f Refers to the five Koshas or "Sheaths" of the self, mentioned in fthanishadas, viz., the Corporeal (Dehamaya), the Vital (Pranamaya),Sensorial (Manomaws). !he Conceptual (Vijnanmaya), and theBlissful (An'' damaya). HARIVAMSHA. universe be ever graciously pleased with me, (or be the source of constant happiness to me) (34). I do bow down to the furious Mahadeva who wanders in our hearts, who is Absolute Intelligence whose branches (the Vedas that have come out of Him) are all beautiful, who is the highly powerful leader of virtue, worshipful, thousand-eyed, distributer of fruits of actions done in a hundred different ways, and who is the creator of the worlds (35). He that is pure (unconsorted) attainable through Yoga, praised in

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the Vedas, beyond the reach of sin, the cause of destruction, the source of the world's weal and woe, the Lord of all creation, the upholder of the burden of the universe, the master of the senses, and the resort of the destructive agencies (such as time, &c.,) I do approach, with a bent head, that god whose forehead is beautified with a crescent (36). He who weilds the trident, who gives fruition (of acts) soon, who reduces the influence of the evil passions and increases such qualities as quietitude, &c., who is identical with such pious acts as sacrifices, &c., who is that quality of religious merit through which sins dwindle away soon, who is the recipient of the fruits of religious merit consequent on deeds performed with sanctity and the principle of goodness, who is the real essence of all, and who has taken the vow (of purity)--I do seek protection front hi' (37). He who is infinite in energy, who is the upholder of all actions, the Primary Being, who is (unlike other gods) free from sacrificial modes, and is endowed with knowledge-He who is the cause of the commencement of sacrifices by sacrificial priests, the eater of sacrificial Havis; who is the first-born in the universe, and the eldest ~f creation, and who is like a Brahmana among the piousI do seek his refuge (38). He who transcends the Gunas (the elements of creation), who is like Vishnu the son of prisni, who transcends the illusory creation-and agitates the universe through his beatitude, whose semblance is

HANIVAMSHA, charming; who is of pure self, who is also-but intelligen,_;> who practises Maya in dealing with the wicked-I bow dov~:, to him (3g). I bow down to Him who is the Omha,;. of half syllables of the Yoga's who is free from harmfo acts and the identity of Virtue, who is firm in vow, and i (handing) the bow, who is the act of throwing, who is heroic; accomplished in bowmanship, beyond the reach of weapons and the Lord of the living creation, and its destroyer (4L.j He who is without a second (sole matchless) the friend of aik, the past and the future, the discoverer of Havi, (sacrificial burnt offerings), in the shape of fire, the destroyer of ail passions as lust, &c., the slayer of Ralcshasas, who is undivi.sible, and the divider,-may that illustrious God protect me (4i). That one Lord of the worlds, who though one-enter:; into every thing of the universe, that one who gave the vital breaths (Maruts) their life, breath, (i.e., he who is the life of life), he who, out of his innate harmlessness, is eves attended upon by friendliness and amiability, may that god o good actions lead me to-day to blessings and happiness (q2). He, who in the shape of Brahma, created the Satyalokr together with the essence of goodness, and the entire illusory universe, who is all-cognizant and the knower oo: Brahma and is endowed with six excellences, whose semblance is numerous, in his different enemy-destroying incarnations, may that god protect me ! (q.3) He who is the revealer of the supersensuous and the sensuous objects, who is increate and self-sufficient, who is entire and undivided who is in contact with the dense-objects, the granter of prosperities, the giver of life, the wearer of deer-skin, who is Supreme Ecstacy, the life of the blowing winds, tire receptacle of conception, the creator of happiness-may that Lord bless me accompanied by his two wives (44). He who prosseses three eyes, who gives nourishment, who, to inculcate religion to the twice-born ones, accords boons tO tire sacrificers., He who is the most excellent o f I hr exct ll~"' HARIVAMSt1A, 5 >7 the winner of victory in battles, the Lord, the God of the gods,-I resort to the protection of that Rudra (45). He that is the mouth of the gods in the shape of fire, the destroyer of the evil doers, who is the Soma sacrifice, the annihilator of the tree of Mundane Existence, the witness of all the actions, the source of dissolution of all things,I seek refuge with that Lord of Beings, Rudra, the knower of the Gunas and their repository (46). He who is prideless,

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the performer of sacrifices, the beginning, the middle and the end of the worlds, the condition of peace and unification,-he who is sung in the sacrifices prescribed in the Vedas as numerous different gods, and He who is tire regulator even of the celestial world, I seek refuge with that Rudra (.f7)e HC who is the wearer of the elephant-skin, the performer of vows and observances, who is decorated with a zone, who is easily pleasable, tire controller of anger free from sin, ever-existent, and the Supreme Soul, who is imma.. Dent in Nature, the wearer of matted locks, I bow down to that Lord, the adorable of the adorable (q.8). The god of gods, the holy of holies, the sacrifice of sacrifices, the greatest of the great, He of hundred (infinite) semblances, the :blaster of all the masters of the senses, (z:e., eye of eyes, ear of ears, &c.,) the ever-praised one, I seek refuge with him (4g)~ He who is the wonder of all hearts, the Purusha of mysterious appellation, the self-manifest I'ranava, who is revealed even in the absence o: such reveal ing'agencies as light and the eyes, &c., and He, who is the potent cause of the divine ,image known as Ava, I bow down to that god endued with the qualities and the repository of all bliss (50). He who is the producer of the both (matter and mind) but is himself unproduced, (or He from whom matter and mind have been born but who did not produce them, He transcending all causes) who is subtle (inconceivable) and simultaneously the same with and different from all created beings (unified "I'd c'iFferentiated) who is self-existent, the place of discolu-

lion of existence, the benign Giver who is sweetness, ecstac and beatitude, may He protect me (5I). He who is nee to every body, and revealed to those who are possessed c Sadhana, who is the bestower of such knowledge as " I ail absolute", to those who reverentially believe in Him, tip presiding Deity of the great and the good actions, He why is fulfiller of the desires and the fulfillment of the Six Excel lences, may that Lord protect me (5z). He who is destroye. of the mental and physical sources of pain, the efficient a,well as the material cause, the evolver (of the passions)may that God of gods, that one possessed of Suprezn Energy, cut off the cause of pain of me and of the pious weilding his potent weapons (53). By whom in the day,,of yore the guileful Danavas who used to give much pap to the gods, were cut with dreadful arrows and eradicate-c as so many thorns, may that upholder of the water of tlz.. universe, that Supreme Lord, protect me ! (54) The destroyer with whom, when he was desirous o'.. abolishing the portion of the sacrificial offerings of the God the sacri6cer Daksha sought refuge,-may that Lord c' sacrifices, the beginning and the end of all things, tlz: destroyer of Daksha's sacrifice-the all-intelligent one, pea tect me (55). He that creates and annihilates the world,that mystery of mysteries, that one possessed of primar'notions, who although different from all things in the sharp of Vishnu is present in the sacrifices and is the principr' resort of the Six Excellences, may that God Narayan~.: protect my son Indra (55). `'~rhe three conditions of thGunas, viz., creation, existence, and annihilation, eternali live in him, the principle of Excellence (Sattwa) proceed from his nature ; He is the protector of the protectors of th world, the destroyer of the wicked doers, in the shape IW dra, the Beginning of the universe and the annihilateof the oppressors of the world (57). He whose very sm part is Vishnu of Infinite Forms, He, into whose resi~en-'~ Biahma and his sons and the $rAlzmanas headed by IVIarichi although born from him, are incapable of entering, may that protector of the pious, together with the goddess Umd be pleased with me (58). He, from whom flee elements' have sprung, who maintains them, and in whom they become merged (in the form of destruction) He, that is the power of retention, the prosperity, and the revelation of mysteries to that high-souled person who devoutly seeks the Supreme Being-surely that God will put an end to all our miseries

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(5)). The whole male creation, of the universe, is identical with the three-eyed God, and the female portion.--.is the goddess Uma, the holder of all. There does not in the universe exist any one who may be their third. IVIahadeva only is the supreme Brahma, and he is the every thing and the lord of every thing" (60). Thus eulogised the almighty God, of the emblem of the bull, that soul of virtue, revealed Himself to Kashyapa that foremost of the upholders of virtue (6z). With a pleased heart, that lord of the godas then thus spoke to Kashyapa :---"0 Creator of the worlds (Prajapati), I know the reason why you are praying to me (62). The high-souled gods Indra and Upendra will both be tranquilized ; but the illustrious Janarddana will carry off the Parijata tree (63). O Kashyapa I A4ahendra was cursed by the sage Devasoina (Goutoma) of high-penance-for having desired connexion with his ,',life-; (this present calamity is the result of that curse) (64)~ 0 virtuous one i-Now do you go accompanied by ~diti' to the daughter of DaKsha, at the residence of Sakra ; surely your two sons will be attended with blessings" Having heard those words of the God Hara, that son 'f the son of the lotus-born one, that incomparable one-the eessed Kashyapa went to the abode of the gods, with a These according to the IJindn pilosnphy Pre eve narPly-Ra,t': 'tee, fire, wind and the .skze'

570 HARIVAMSHA. delighted heart and bowed down to that preceptor of celestials Mabadeva (66). CHAPTER CCXX. (THE FIGHT BETWEEN KRISHNA AND INDRA). AISHAMPAYANA said:-Here the highly energetic Vishnu, a moment after sun rise, went to the Raivataka mountain, under the "pretext of hunting, taking up, 0 descendant of the Kurus, that foremost of men Satyaki on his car and telling Pradyumna " Follow me" (r-2). On having reached the Raivataka mountain, that divine one thus spoke to Daruka :-" O JDAruka, take charge of my chariot and wait here tending and grooming the horses for this half of the day; O foremost of charioteers, I shall reenter Dwarka on this very car" (3-q.). Having thus delivered his command, that illustrious and intelligent god, of immeasurable prowess, rode on the back of Garuda, being accompanied by Satyaki (5). O descendant of the Kurus, that slayer of his foes Pradyumna followed Krishna from behind on a separate car capable of coursing on hills (6) Within the twinkle of an eye' the intelligent Hari arrived at the pleasure park of the gods, the Nandana forest, with a view to carry away the Parijata from there (7). There i the garden of gods, the illustrious Adhokshaja saw hosts of celestial warriors, indomitable, courageous and armed with various weapons (8). That refuge of the pious, the mighty Krishna uprooted the Parijata tree and placed en the back of Garuda even before their eyes (g). ThW HARIVAMSHA. 571 upon, O $Inrata, the Parijata, having embodied itseaf, approached (with prayer) Kesava and Garuda, that king of birds (iol. The tree Parijata was consoled by the highsouled Kesava and was told-"Do thou not fear, 0 tree" (I I). Then assuring himself that the tree Parijata was securely placed (on the bird's back), AdhoksUaja began to go round that best of strong-holds, the abode of the gods (I2). Meanwhile the keepers of the garden of gods, had run to Mahendra and informed him saying--` that the most excellent of trees, the Parijata, is being carried away.' (13). Thereupon the subduer of Paka (Indra) came out mounted on Airavata being followed from behind by Jayanta on a car (I4). Then beholding that slayer of his foes VAsudeva, who had by that time reached the Eastern gate, Indra said-" O slayer of

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Madhu, what is this going on' (z5). Thereupon Kesava, seated on the back of Garuda, saluted Sakra with his head and said -"I am only taking away this excellent tree for a ceremonious observance of your sister-in-law" (t6). Sakra replied saying,-"O lotuseyed one, thou shouldst not take away this tree, O infallible one, without challenging me to fight (i7). O mighty armed Kesava, deal thou the first blow on me ; and let thy promise be fulfilled by your hurling the Koumodaki mace at me" (z8). Thereupon, O Btidrata, Krishna began to pierce the excellent elephant of the king of the celestials, with sharp arrows fierce like thunder itself (tg). Then with excellent arrows of lp.eavenly make, the wielder of the thunderbolt began to pierce Ga'Pada ; and he soon succeeded in cutting off all the arrows of the lighthanded Kesava (20), Madhava cut off all those arrows which the lord of the gods shot ; and smiling, the slayer of Vala and Vritra severed those shot by Madhava (2t). Then, O delighter of the Karus, at the sound of Mahendra's bow and at the twang of the Sranga boivy the inhabitants of heaven swooned away (22). When the fight was thus raging between them

572 HARIVAMSHA, the highly powerful Jayanta tried to remove the Parijata tree from the back of Garuda (23). Thereupon the slayer of E-ansa said to Pradyumna "Prevent him (from taking away the Parijata)" ; and instantly the highly powerful son of IW kshmini opposed him (firmly) (24). Then Jayanta, seated on his chariot, that foremost of victorious persons, began to pierce with sharp arrows smilingly the son of Ruleshmini on all parts of his body (25). 'File lotus-eyed god Cupid on the other hand, seated on his chariot, pierced the son of Indra, with arrows looking like snares (26). 0 delighter of the Karus,then a fierce combat raged between the heroic Jayanta and the son of Rukshmini (27). Then those two mighty heroes, tile sons of Upendea and Mahendra, the foremost of the wilders of weapons,used offensive and defensive weapons against each other (28). The gods, the sages, the Siddhas and the Charnas, all beheld that fierce combat being much struck with wonder (2g). 0 delighter of the Kurus, meanwhile, a messenger of the gods, named Pravara, of great strength, tried to take a way the Parijata from the back of Garuda (3o). 0 descendant of the Kurus, this Pravara was the friend of the ruler of the gods; he was accomplished in the use of mighty weapons and able to subdue all his foes; he was incapable of being slain by virtue of a boon obtained from Brahma (y). Formerly he was a Br5hmana inhabiting the Jamva Island, whence through the merit of religious penances, he attained to heaven, and there O ruler of men, he earned the friendship of the slayer(~f Vala by virtue of his own powers (32). On beholding him advance, Krishna told Satyaki;-" 0 Satyaki, even from this place do thou oppose Pravara with thy arrows (33). Thou shalt not, O Satyal;i, shoot fierce arrows at him and his Brahmanical fickiene=should be put up with by all means (34). Thereafter tlm nighty-armed Pravara, that foremost of twice born one` pierced Satyaki who was seated on Garuda with a g"E'"'i HAitIVnlvtSHA, of sixty sharp arrows (35). Thereupon, O king, the grandson of Sini, that foremost of warriors, cu(: off the bow of Pravara with which he was shootin:; the arrows, and spoke these words to him (36). "Thou art not to be slain being a Brahmana 3 go and pursue thy own mode of life; twiceborn sages, even if they offend, are incapable of being slain by the Yadavas" (37). O delighter of the Kurus,Pravara then thus smilingly replied to him-"O foremost of human heroes, thou needst not be forgiving; fight the battle with all thy might (38). I am the disciple of Jamadagni's son Rama, and my name is Pravara. I enjoy the friendship of the illustrious Sakra (39). The gods here do not desire to join in the fray out of regard for the slayer of Madhu ; but O Madhava, I shall to-day pay off the debt o friendship I owe to Indra, ( by slaying his adversary )'9 (40). Then 0 king, a fearful battle raged between them, as that foremost of men, the grandson of Sini, and the best of the twice-born one, shot at each other. weapons of divine

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make (4a). Then as the battle between those high-souled ones progressed, the sky began to tremble and the mountains were highly agitated (q.2). Here on the other hand, neither the son of Krishna was able to overpower that foremost of all weilders of weapons the son of Indra, nor was this latter able to defeat that best of heroes, the illustrious and heroic son of Krishna (43)~ O best of men, then those two foremost of heroes, each desirous of winning victory over the other, fought on e'kclaiming-strike, 'hold,' Wb (4q.). The powerful son of Sachi then, 0 kind, challenging the son of the weilder of the Sranga bow (Krishna) struck him with a weapon of heavenly nake (45). The son of Krishna, then with an arrowy net Woven with sharp shafts, stopped the fight of that blazing darts. This appeared wonderful (q6). But, O descendant of `~e Kucus, that blazing weapon, dreadful and destructive of Oanavasr after a moment's pause, fell upon the top of 574 HARIVAMSHA. the car of the son of Rulcshmini (q.7). The car of the iilus., trious Pradyumna was burnt down by that weapon but Could not, O ruler of men, consume the son of Rukshmir;s_ (48), for 0 Lord of men, fire, although tremendous, canna burn another fire. Thereafter the mighty-armed son ~f Rukshmini extricated himself from the burning chariot (49)~ Then the son of Narayana, that best of car-warrior, being deprived of his car, stationed himself in the heaven with bow in hand and thus addressed Jayanta (50). "0 soar of Mahendra,-I am incapable of being slain by the vreapor, of divine make that thou didst hurl at me and by hundreds of such weapons (y). Try thy best and display to-day all learning and knowledge; but, O son of an immortal, there is none that can overpower me in battle (52). When armed with weapons thou didst come out in thy car, I was a little afraid; but now having seen thy prowess in battle I do not fear thee the least, (53). As thou shall no longer be able to touch this Parijata tree with thy hands, content thyself with its thought in thy mind (5q). Of tire illusive chariot that thou halt burnt down with the flame of thy weapon, I can create thousands through the virtue of my illusive powers" (55). Thus spoken to the highly powerful Jayanta, with great force, shot a fierce weapon obtained by him through his austere penances (55)~ Pradyumna opposed that weapon of tremendous force with a. net-work of arrow's; the son of Indra next shot another foul arrows (57). And those weapons, 0 Bharata, chocked all the quarters of the heavens ; Cnen with another set of fivF arrows, he completely covered the son of Rukshmini on the sky (58). Arrows like blazing fire and dreadful weapons, all, that the foremost of the immortals showered on Pradyumna, fell from all sides (5g). All those weapons and arrows the son of Krishna checked by a group of his own arrows ; and he then also pierced Jayanta with other sharp arrows (60). Then the immortals of holy deeds, beholding the firmness and light HARIVAM3HA. 575 handedness of the high-souled Pradyumna, exclaimed out i joy (6t). Tlre heroic descendant of Sini also, O 8harata, cut off the bow-string and the finger-protector of Pravara with a sharp arrow (62). The latter then grasped another mighty bow of excellent make, which was given to him by Mahendra and whose twang resembled the sound of thunder (63). Then with that mighty bow, that foremost of twice-born ones, that heroic Pravara began to shoot arrows of diverse sorts, bright and effulgent like rays of the sun (6). He cut off the beautiful bow of the mighty grandson of Sini and pierced him on all parts of his body, with numerous shafts (65). Thereupon, O delighter of the Kurus, the grandson of Sini took up another bow capable of withstanding much force ; and that intelligent one then sorely pierced Pravara in that battle (66). They cut off each other's armours with sharp shafts ; and with arrows capable of penetrating to the very heart they mutilated each other's flesh (67). Then again the heroic Pravara severed, in twain, the bow of Satyaki with eight whetted shafts and pierced him with three more (68). When Satyaki thought of taking

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up another bow, that twice-born one, of great lighthandedness, struck him with a mace that could be hurled at the foe (6g). Thereupon Satyaki, with a smile, took up his sword and buckler and that intelligent one did not take up his bow as he was sorely wounded with the bow. But the heave Pravara cut off the sword and buckler shooting a full hundred arrows (70). Thereupon Pradyumna, beholding that deliglrter of the Yadus, *amely Sityalci disarmed, gave him another sword brigtrt like the cloudless sky 7i). But Pravara, with a smile, cut off even that sword with a sharp Valla, when it was in the grasp of its owner (72). Thereupon with sharp straight arrows he began to mutilate Satyaki's skin ; and that twice born one, struck on the breast with a lance, shouted out in joy (73). Then finding him vee-powered Pravara approached G truda on his car with

t1ARIVAMSHA. a view to take away the PArijata from his back (74) ']'hereupon Garuda struck him with his wings so vehemently that be, with his car, fell full four miles back and there faint- ' away (75). 0 king ! Jayarrta then hastened to pick up t;~. Brahmana who was thus hurled back, and taking him up ;. his car cheered Ili"' (75). On the other hand, Pradyaum ;consoled and cheered up his uncle tire grandson of -,_ who was fainting and falling down over and over a,,;; embraced him (inorder to infuse strength into him) (P r, The slayer of Madhu then touched Satyaki with his rig :11; hand; and instantly at tile touch the latter was free fro-,pain and distress (78). Then Pradyumna and Satyaks-the two foremost of warriors, placed themselves on t:-,= right and left side of Parijata respectively (in order to prote:-~ it) (i9) On the other hand, 0 Bharata, the high-souled Mahencr~. beholding Jayanta and Pravara returning to the fight c;the same chariot, smilingly said to them (8o) :-"Never ar-.c under no circumstances go near Garuda, the king of fl."-" feathery creation; the son of Vinata is immensely mighty (8-r. Do you both place yourselves armed on my left and rig'` side and behold me fight (with Krishna)" (82). Thus spoke: to, those two heroes placed themselves on both sides Sakra and witnessed the fighting between Indra and Jane ddana (33). Indra then pierced Garuda on all parts of his body win; arrows and mighty weapons of excellent make, whose soun:: resembled the rumble of thur6den (8). But tire Iliglr~;; powerful son of Vinata, that heroic subduer of his foes, wit( -out paying the least heed to those arrows, flew swift, towards the elephant of Sakra (85). Then those two migh,~=, highly powerful, courageous and indomitable bird and elc phant began to fight with tremendous fierceness (86). Emi' ting loud roars that king of elephants Airavata then bega to wound the enemy of the snakes with his tusks, tna: HAN iVAMSh7A. end head (87), The soft of Vinata, of fierce strength, on the other hand attacked the elephant of Indra, with his shard claws and strokes of wine (88). Within a moment the fight between the bird and tire elephant grew dreadful, so much so as to strike terror into heart of the onlookers, and to cause astonishment to the whole universe (8g). Thereafter 0 Bharata, Garuda, of mighty strength, struck Airavata on the head with his fierce claws furnished with fearful talons (go). Afflicted sorely with the wound, (r) Janamajaya; the elephant fell From the heights of heaven on the top of that best of mountain's the Parijatra that exists on this island of burs (gt). But as he fell, the mighty S'akra did not leave her, out of pity, friendliness and of his promise made before (g'a). The infallible and mighty Krishna, of supreme intelligence, followed him on Garuda carrying the Parijat~ tree (g3). The slayer of ICrita was thus born down to the Parijatr'a mountain. Then when rliravata regained strength, the battle between Krishna and Indra once more raged fiercely (g They shot at each other gerri~bedecked arrows resembling snakes in shape and carefully tempered and whetted on stone (g5). O king thereafter: the wielder of the bolt of heaven hurled at Garuda, Airavata's

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enemy, his thunder again and again with great noise rg6), But that foremost of ail beings possessed of prowess, that king of the birds incapable of being slain by any one, patiently endured all those strokes of thunder 1(97)- But each time out of regard for the bolt of heaven and for his brother the heavenly king Salcra, the king of birds plinked a feather from his wing (gg), 0 king, the mountain Parijatra then sank down under the weight of Garuda; and trembling to all parts it went inside the earth (gg), It emitted sweet sound in order to' show respect for Krishna and Ado4 kshaja then beheld only a very small part of it above 'h~ earth (zoo), Thereupon forsaking it, lie roared ictte73

it'ARIVAMSNA. the heaven, on the back of Garuda ; and that creator of every thing and the protector of the worlds thereupon thus spoke to Pradyumna (ici) :(r)" With the help of ,rny energy do thou, 0 mighty arme,i one, repair to Dwarka and bring my chariot with Daruka without delay (102). bestower of honor, thou shouldst inform Valabltadra and the ruler of the Kukuras, that to-morrow after having defeat'. ed It1dra, I will return to Dwarka" (tote). Thereupon saying "'so be it" in reply to his father, the virtuous and powerful P'radyumna went to nwarka, and spoke to Ugrasena and Valabltadra the words of his father's (to4). The-reafter, 0 Bharata, within a hour lie came back to the scene of fight riding on Krishna's car accompanied by Daruka (105). CIq~APTER CCXXI'. Tr1ARIVAMS1IA. 579 r=tadyurnna, those two subduer-, of their foes, also went there on the back of Garuda in order to protect the Parijata tree By that time the sun went down the horizon and night set in. But the battle between Sakra and Keshava coma f-:enced anew, 0 king (6) The highly powerful Krishna, then beholding the elephant Airavata sorely afflicted with one wounds inflicted on him, thus addressed the king of the celestials (71 ;-. "O mighty-armed one, the foremost of elephants Airavata ,,,,is been sorely wounded by Garuda : night also grows on apace (E). Let us refrain from fighting (now). Do as thou Wishest to-morrow morning again." Thereupon the mighty king of the celestials replied to him saying " let it be so then (g).s' 0 foremost of kings, the king of the gods Purandara of illustrious soul then, erecting a temporary shade with stones, stopped there near the Puskara for the night (to). Then Brahma, the mighty sage Kasyapa, Aditi, and other gods and sages came to him there (11). 0 ruler of men, 0 descendant of the Kuru dynasty, the Sadhyas, Viswadevas, the Aswini Kumaras, the Adityas, the Rudras, and the Vasus also assembled there (1a). On the other hand, 0 Bharata, Narayana also remained on that delightful mountain Parijatra accompanied by his son and Satyaki (13). The highly effulgent one then bestowed a boon on the mountain Parijatra that, out of regard for him, king, had assumed the shape of a grinding stone (14)0 "0 mighty mountain, thou%shalt be called Sanapada; and thou shalt be auspicious and holy like the Himalaya Mountain (15). 0 foremost of mountains, be thou thus great 9 arid abounding in numerous kinds of gems, do thou outvie the celebrated Meru mountain. I shall ever be glad to see thee full of different kinds of precious stones" (16). Thus having bestowed the boon on that mountain, e,,hava, after due salutation to the God having the emblem-t (THE FIGHT BETWEEN GARLIDA AND AI9:4VA`I`A.) A1SHAmPnYANA said:-Then Krishna, mounted on his car, went to the Parijatra mountain where the mighty Lord of the immortals was remaining oho the back of the Airavata (1)~ Then that foremost of mountains, the Parijatra, that knew the powers o the high-souled son of Valadeva, on beholding

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Janarddaua approach, entered into the earth, becoming as small as a stone for grinding sandal. O foremost of king', Keshava was then highly pleased with the mountain (2-3)~ O delight.er of the Kurus, when Krishna proceeded to renew the fight, Garuda, with Yarijata on its back, followed him from behind (). The highly powerful Sityaki alt~

HARtVAMSHA. of the bull, remembered that foremost of rivers, the Gang;, (y). O Bharata, thus remembered by Krishna, the riv= Vishnupadi (having the feet of Vishnu for its source) can-: there, and Krishna, having worshipped her, performed tn:_ ablutions in her waters (t8). Then the Eternal Hari, takin. up the water of that sacred river Ganga and leaves c Bilwa, invited therewith the god Rudra, lord of all lord of all things (cg). Thereupon the God Mahadeva, accora. panied by Uma and attended by their followers, reveale-himself there on the Ganga's water and the Bel leaves (z0 Keshava worshipped him with the flowers of the Parijattree and that eloquent speaker then began to eulogise the,: lord of lords, the creator of all thus (2i) :The auspicious Krishna said :-O God I thou confinest tl:', beings (of thy creations) in Maya and destroyest it; becaus<. thou manifestest thyself through sound that pervades tlt universe to beings as soon as they are born-for this reaso,,: thou art called Rudrai thou art self manifest, O Lord; I entirely resign myself to thy benign protection. Do thoE: crown me, devoted to thy devotees, and beloved of th: beloved-with fame (22). As thou art the lord of all creature:, both of those who are attached to the followers of life any those that have renounced them-thou art designated Pasupati-(Lord of all creatures). Thou art the performer of ail acts. O god of gods ! there exists no master of the universe superior to thyself that slayeth foes of the celestial heroes (23). In as much as thou art, O lord, the beginning, th,. giver of life and the cause of auntentenent of all the grea:. divine masters, therfore art thou called the God of gods, b; the learned and the pious who are conversant with 016 essential meaning of all the Shastras (z4). Because source of all intelligence, O lord of all manifest creation the visible world is begotten of thee thou art the self, create, the creator of all creators-the benign bestowed of boons arid de.sianated flnazd (the source from which any FtARt VAMSHA. 581 fling is born) (25). 0 God over all gods, in as much as thou Overt coronated by all the defeated gods and Asuras and alt other creatures, therefore art thou denominated iVlaheswara (the highest divinity) the maker of the universe (26). O bestower of boons, O thou of immeasurable prowess, thou art the object of adoration of everybody and therefore, it is that gods, desirous of their own welfare, always worship thee, and for this reason again thou art celebrated by the name Bhagavan that is loved by the pious ; and it indisates thy presence in the soul of all creatures (27). 0 foremost of the lords of the Paradise, O Infinite one t O god, in as much as thou art the cause of production and of the thirteen elements (such as earth, sky, space, sun, fire and the wind, &c., &c.,) therefore art thou principally called Tryambaka of immeasurable fame (28). Thou art designated Sarva for thou subduest thy foes and Aprameya for none can overpower thee. Thou art called all-pervading for thou rulest everything by such principles as Raja, &c.; thou art designated Sanlcara for thou art the source of pleasure ; thou art the Lord of sound for the Veda is thy word and ArkagYateja for thy effulgence is more than that of the sun (2g). O Lord of all, as thou dolt ever crown them with bliss who are thy devotees and dost instruct even thy foes the Asuras for their good, it is for thy this universal blissful aspect that the pious, conversant with the essence of virtue, call thee the self-manifest Sankara of infinite prowess (30). O Ishvar of immense prowess t in the days of yore the lord of the celestials struck thee on the throat with his thunder; but %lthough capable of retaliating it thou didst, out of affection, suffer thy throat to be rendered blue ; for this reason thou art celebrated by the name of the Blue-throated (3 0. O Sorriadeva, thou art identical with all the male and female

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indications amongst the mobile and Immobile creation, therefore do the Brahmanas, conversant with the essence of things, call thee the ever adorable Amvica, the protectress of the universe and also cell thee the source of

FinutvnniStF,n. ,qualified existence (as opposed to absolute one (82). Thou art that Maha.ttatwu which the mysterious force known as Maya in the Vedas producetlv, and that is endowed with conceptual and active energies. Thou art the Yajna of those initiated into those ceremonies, their prime energy, and the great atma~ of the Yogis.9 therefore there has not been, does not exist, and will not be, such a being as thyself (33). O God of gods, Myself, Brahma, Kapila, Fsntadeva, and the illustrious sons of Brahma .have all been produced by thy parts ; and thou art the lord of all, the essential cause of all and the only absolute,One that dese.rvest homage" (jd). Thus eulogised the god Ma.lradeva, having the bull for his emblem, extended his right arm and thus spoke to vlarayana (3,5) :-"O best of gods, thou shalt obtain the ;things desired by thee ; thou shah carry away the Parijata tree ; and thy mind shall not feel the least pain (of disappointment) (36). O powerful Krishna, do thou compose thyself remembering the austerities thou didst practise on the Mainalta mountain and the boon I bestowed on thee on that occasion yr37). 'Thou shalt be incapable of being slain' 'Thou shalt be invincible,' and thou shalt be ever more indomitable khan myself-'these and such words which I spoke to thee then-shall be so and not otherwise (i.e. they shall he true .to the letter) (g8). Moreover, O foremost and virtuous among the gods-he, that will pray to me with this hymn of praise composed by thee, shall attain the highest virtue and victory over his foes in battle and homage of the highest kind (3g). O sinless one, 0 lard of the gods, worshipped here by thyself, i shall be called Villodakesara and fulfill the desire of all that will approach me (40). O Keshav:i, O Janarddana, whatsoever learned and worshipful devotee will pass three nights here, observing fast, shall attain to such 'egiovrs as he may desire (q.>). )-sere also shall the Ganges (sacred river) be .called Avirtdbya ; and abolutions, performed vu its water after due recitation of Mantras, will be equally 0 A R I V AIM _0 A . 583 Frreritorious with those performed in the Ganges itself (q.2). 0 mighty Janarddana, on the summit of this triountain, within the caves underneath the ground there is a stronghold of the Danavas called Satpura. Hidden inside that fastness live mighty Danavas of wicked soul-who are so many thorns in the ways of the gods and in the universe (q8-4q.). O sinless one, through the virtue of a boon bestowed on them by Brahma, they are, O God, incapble of being slain by the celestials; therefore do thou, 0 Keshava, slay diem, disguised as' thou art now in a human semblance" (q3). Having thus spoken and after embracing Vasudeda; ruler of men, the god Mahadeva disappeared on the spot (q.6). Thus after :4Mahadeva's departure, and oh the dawn of day, O ruler of men, Govinda, addressing' the mountain (arijatra) said :-"0 foremost of mountains, underneath' you' live mighty Asuras, incapable of being slain by the gods, by virtue of a boon bestowed on them by Brahma (48). Although highly powerful they shall' dot be able to come out when I confine them (within the Earth underneath you) ; and their avenues thus cut off they shall die io that place lqg), 0 mighty mountain, I shall also b~ enshrined on you=and (r) mountain, I shall live on your heights holding in cheek the dreadful Asuras (50). O foremost of mountains, whoever climbing upon your top shall behold my image there, he shall attain to the merit of giving away a thousand cows (5t). Those, that will every day devoutly worship' meconstructing an emblem of inpe with your stones, shall attain to my condition" (52). Thus the boon-giving Vishnu favored that master and thenceforward that infallible God is enshrirDPA there

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end there, O'descenda-tit of Kurus, persons of purified souls always worship hiin leaving constructed a image with the stone of that mountain, with a view to attain to the' Vishnu.. Lo ka (54)~

CHAPTER CC XX11, (INDRA FIGHTS WITH KRISHNA.) AISHAMPAYANA said:-Having saluted then the Lord of Vilwa and water, Krishna; the high'-minded slayer of Madliu; went away on his own car; and seated thereon he invited the king of gods accompanied by the celestials near Pushkara (t-2). Thereupon the effulgent Salzea, the granter of all desires unto the pious and Jayanta got upon cars drawn by most excellent horses' (3). O descendant of Kurus, then under the influence of destiny there took place an encounter between those two celestials mounted on their cars on account of the Parijata. With straight-coursing arrows Vishnu, the repressef of enemies' army, struck the soldiers of !he Icing of gods: Although capable however, O lord, Indra did not strike Upendra in battle nor the latter the former (4-6). O king, with ten sharpened arrows Janarddana struck each of the horses of the king of gods : Vasava too, the foremost of the celestials, with dreadful'.shafts shot off the bow, covered Shaivya and other horses (7-8'). With a thousand of arrows Krishna covered the elephant (of Indra) and t`rc highly powerful slayer of Bali covered Garuda too' 19). ' descendant of Bharata, while in this ' way, seated' on thci= cars the high-souled Narayana; dreadful unto his enemiand the Icing of gods fought with each another, the ean`l, shook like a boat sunk in water and the quarters :;:'.':fully enshrouded with lustre (to-t i). Mountains shoal.; hundreds of trees were uprooted and pious mortals fell do`..`~-on earth (12). O 'king, hundreds of hurricane blew the-uAnd while that battle raged' on, the course of the rivers w~ll changed in an opposite direction, the wind blew will, i21HAIxIVAMSHA, 5 8, brands, shorn of lustre, fell down and creatures repeatedly lost their consciousness at the rattle of the car-wheels. What more, O (zing, fire was lighted even in the water and planet: fought with planets in the sky (t3-t5). And hundreds o4 stars fell down on earth from the sky. Elephants of the quarters and those ranging on earth began to quiver (i6)~ The welkin was covered with cranes emitting loud cries, pouring down dreadful blood and ash-coloured like asses (t7). O foremost of kings, beholding those two horoic gods engaged in fighting with each other the earth, heaven and sky as if disappeared from view (t8). At that time for the behoof of the world the ascetics began to recite Mantras and the Brahmanas speedily engaged in carrying on medita= dons (t9). Thereupon the highly powerful Brahma said to Kashyapa :-"O you of firms vows, go with your wife Aditi and prevent your two sons" (20). Saying "So be it" to the lotus-sprung deity the ascetic speedily went outs on his car to that foremost of men (2t). Beholding Kashyapa with Aditi in the battle-field those two heroic and highly powerful slayers of their enemies, ever engaged in the welfare of all beings and well-read in the tenets of religions, got down from their cars, and leaving off their arms, saluted the feet of their parents (22-z3). Then holding them both by the hands Aditi said :-"Born of the same parents you are trying to slay each other as if you are not brothers. Let pass what hag happened. If y(r)u think that you should obey the words of your mother nd those of your patriarchal father, then lay down your arms and hear what I say." SayIg "So be it" those two highly powerful celestials, con= versing with each other, went to the bank of the river J3nhaV1 (24-27). SAICRA said :-"O Krishna, thou art the Lord Creator of the universe and I have been placed by thee in my kingdom. Having thyself established me here why dust thou disregard i'

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586 HA4tIVAIVISHA, me? O thou of lotus eyes, having accepted me as thy elder brother why dost thou wish to destroy me" (28-29). O king, having bathed in the water of the river Janhavi they both returned to the high-soule;i hasbyapa of firm vow, and Aditi (3oj. The ascetics designate that place as the union ground of dear ones where tho .e two lotus-eyed brothers were united with their parents (gi). 0 descendant of Iiurus, after Krishna had promised safety unto Indra in the very presence of the pious celestials who were assembled there, they all, shining in their respective beautiful forms, repaired to the celestial region on their own cars (32-33!~ O Icing, seated on one car Kashyapa, Aditi, lndra and Upendra set out for the celestial region (30). O descendant of Kuru, after those pious gods had come to Sakra, endued with all qualities and taken their seats, Sachi, ever fond of virtue, adored the high souled Kashyapa along with his wife, ever engaged in the well-being of all creatures (35-36). Thereupon after the night had elapsed Aditi, conversant with the principles of religion, said to Hari ever encompassing good unto creatures (37). "O Upendra ! take this Parijata, go to Dwarka and perporm the auspicious festival so longed for by your wife. But, O foremost of men, when that ceremony will be over, you are to bring back this tree and place it as before in the garden of Nandana" (38-g9). Hearing this Krishna said to the illustrious mother of the gods "So be it." The high-souled Narada too gave consent to it (o). Thereupon having saluted his mother, father and Mahendra with Sachi Janardd,3na expressed his desire of going to Dwaralca (r). The pious daughter of Puloma handed over to Krishna many lovely ornaments for his wives (2). For the sixteen thousand wives of Madhava the high-minded daughter of Puloma gave diverse celestial jewels and raiments of various colours. Having accepted all those presents and been honored by the pious rangers of the sky the highly energetic and effulgent Keshava set out v--' pradyumna and Satyaki for Dwaralca and arrived at the mount Raivakalca. Having planted there the foremost of trees Parijdta Madhava despatched Satyaki to Dwaraka consisting of doors (3-46), KRISHNA said :-"O larae_armed king of $haimas, communicate this news to the Bhaimas that I brought here Parijata from the abode of Mahendra (q71, Even to-day I shall take to Dwaraka this best of trees Parijata : let the city be decorated with auspicious marks" (8). O lord, thus accosted Satyaki departed. And having communicated Krishna's words to the Bhaimas he joined the citizens and the princes headed by Samva (g~. Thereupon having placed Parijata on Garuda's back and taking him before, Pradyumna, the foremost of car-warriors, entered the charming city of Dwaralca (50), Hari, seated on a car drawn by Shaivya and other horses, and Satyalci and Pradyumna, seated on another most excellent car, followed him. 0 king, speaking highly of that deed of 1Ceshava, other members of the Vrishni family set out deliglaedly on various conveyances (5I-52). Hearing from Satyalei of the wonderful feat of Keshava of incomparable energy the Yadu citizens of Anarkta were filled with surprise. Now beholding that tree covered with heavenly flowers they could not attain to the consummation of delight though they repeatedly looked at it (53-54), Beholding that unthought-of, most excellent and wonderful tree filled with playful birds, even the decrepitude of the elderly Women disappeared. Smelling the fragrance of that tree the blind were gifted with celestia~vision and the diseased were shorn of their ailments (55-56). Hearing the notes of the birds from that tree resembling those of a koet the inhabitants of Anartta were filled with delight and saluted Janar-

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ddana (57), Though living at a distance people of that city listened to various sweet songs and music proceeding from that tree (58), At that time every man was favoured with G~'hatever fragrance he wished for proceeding from that

fiARIVAMSfiA. Nrijata tree (5g). Having thus entered the charming of Dwaraka, Keshava, of Yadu's race, met with Vasude Devaki, his brother Bala, the king of Kukura, and ct; -Yadavas, worthy of respect like unto the immortals (6o-'i Having honored them duly the eternal and divine Mach, sudana, having Gada as his elder brother, dismissed them, and set out for his own residence. And taking that best trees Parijata he entered into Satyabhama's palace. Seen it the divine Satyabhama was highly pleased ; and hav> adored Upendra she accepted that great tree Parij< O descendant of Bharata, according to Vasudeva's des that tree used to lessen its proportion. It created gr~;. surprise in all. O Janamejaya, it, sometimes assuming a hu. proportion, used to cover the whole of Dwaraka, and aga it came within the reach of all being of the shape of a thurr,: Having thus accomplished her object Satyabhama beg, to collect all materials for the performance of the rite Punyaka. Krishna cellected all that could he had in the i sular continent of Jamvu. O descendant of Kuru, thereupc:, seated with Satya the self-controlled Keshava, for taking w: vow, thought of the ascetic Narada (65-69). CHAPTER CCXXIII. (SATYR PERFORM THE RITE.) VAISHAMPAYAIVA said :-O descendant of Kuru, as soE as he was thought of by Krishna, that foremost of Murk and speakers, Narada, having asceticism for his wealth, arr= eu~ ;:zT~:.,- fit). 0 king, having wocsh.ippsd hi2o duly , ~`. f-IARIVAMSHA, beautiful lord of Sree invited him reverentially to accept the Punyaka ceremonies (2). O descendant of Bharata, thereupon when the appointed hour came, the eternal Vasudevag the creator of all creatures, along with the beloved Satya, delightedly worshipped the great Muni 1~,'arada,who had beer well bathed, with scents and garlands and fed him (3--4). Thereupon the lucky damsel, having a put garland of flowers, around Krishna's neck, hound him to the Parijata tree (5). Afterwards obtaining his permission she dedicated; Keshava unto Narada. Then she gave away sessamum seed; illumined with the lustre of jems and jewels, gold mixed with rice and other plants, mountains of gold and a thousand trine (6-7). Having accepted all those articled the Muni Narada, the foremost of speakers, delightedly sail to Keshava :-"O Keshava, given by Satya together wit water thou hast become mine. Do thou follow me and do what I say.' Hearing it Janarddana said "This is the first stage" and began to follow Narada who was about to go (8-ro). Having thus cut various jokes and saying "do thou wait here, I shall go" that foremost of Munis, always clever in cutting jokes, took away (from Krishna's neck) the garland of flowers and said "Inorder to release thyself do thou give me a Kapila cow with a calf and the skin of a black antelope full of sessamum seeds and gold. This means of release has been laid down by the god (Siva) having a bull for his emblem" (t I-m3). 0 king, Janarddana said "So hoe it" and offered him the same fee'of release. And then smilingly he said to that foremost of Munis Narada :-"O Narada, O you conversant with religions I have been greatly pleased with you. Pray for a desired-for boon and I will grant it" (r4-15)NAReDA said :-"0 thou eternal and great Vishnu, may thoU always remain pleased with me and map I, with thY

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ilv"Our, obtain habitation with thee (z6). 0 Vishnu the refuge

S90 HAR1VAtVLStiA. of the pious, if I am to take birth again may I be born of r.. woman and be a Brahmana" (1 O descendant of Bharata, the Lord Vishnu said "So will be y" and the highly intelligent 11\Iuni Narada too was pleased (i8). 0 Kuru Emperor, Satyabhamh, the belove;t "rife of Hari, had invited on the occasion of the Punyalc=. ceremony, the sixteen thousand wives of the highly powerE^a` Vishnu. And at the termination of the ceremony she dm tributed amongst them all those celestial ra~ments a~ ornaments which Sachi had previously given to Vasude~< (I9_.-.20). Living there, Parijata, at the command of Vast (,9-20). began to display its own accomplishments, And ir -v-ited by the high-soul Narada and Keshava all their frier,c;v and relations began to witness the power of Parijata (2aJ'~' On the occasion of that great festival the highly plverfoE I-Iari bad brought there the Pandavas along with Prith~; dra. O Kuru Icing, Shrutasrava, with Draupadi, and Subha her son, Bhishmaka with his son and other friends and rela. lions were also brought there (23---24)~ O Ding, in tins way, the highly energetic Janarddana, along with Prith~ son Arjuna, began to spend his time happily in the compar'"' of the ladies of his seraglio (251. In this way after a Ye, ` bad elapsed the highly powerful Keshava, of incomparab : prowess and intelligence, the foremost of immortals and tl" p preserver of all, returned with Parijata to the city of tl'sp celestials and saluted Sakra, Adiri, and Kashyapa {26--2i'~ ~,,,fter the slayer of NIadhu had bowed unto the mother A`'` she said :-O foremost of immortals, may you both alu'as" entertain such a brotherly feeling{; 0 Janarddana, you are satisfy this desire of mine." Hearing it the iutellige', t Keshava said to his mother. "It shall be so" {28--x`y-'' hereu on having ho,, red his parents the highly energe'Wi` `y p 1'asudeva addressed to the king of gods, the following w'o`~' ~:v,ited to the occasion (30). " O king of gods, 0 giver honor, F have been commanded by the h ~h-souled Si-va> AasvAMSvn. destroy all the unslayable Danavas living on earth. From to-day within ten days I will kill all those Asuras. O kin g o gods, at the tune of that battle, Pravara, tagether wich the heroic Jayanta, shall have to wait in the sky foe slaying those Danavas. Of them one is a god in a human form and the other is the son of a god (31--33). Although those panavas, proud of the boon conferred on them by Brahma, are unslayable by the gods, still we will kill them for I am now a man (34)." Then Indra, pleased, said to Krishna "So it will be." And then, O Janamejaya, they other (35). CHAPTER CCXXIV. embraced each (THE HISTORY OFTHE PUNYAKA RITE.) JANAMEJAyA said :-O foremost o the twice-born, by the grace of Dwaipayana you are informed of all things. Relate to me, therefore, the origin of the religious rite of

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Punyaka (I). VAISHAMPAYANA said :--0 foremost of the pious kings, hear, how, according to the ordinances of L;ma, the rice of Punyalca was introduced be"rore amongst mankind (z) O sinless king, after the tree Parijata had been carried away from the celestial region by Krishna of unwearied actions, the battle between the gods and demons had commenced and the dreadful slaughter of the Danavas, of Sbatpur, had been brought about the intelligent Muni Narada went to the city of Dw aravaki (3-q.). 0 king, after the goddess-like `amvavatie the honorable Satyabhana, the ascetic daughter '15 9 HARIVAMSHA. of the king of Gdndhdra and numberless other virtuous, chaste and accomplished wives of Keshava had assembled there, Rukshmini, the daughter of Bhislima, asked the foremost of Brahmanas Narada, well read in theology, who was there with Krishna. Rukshmini said :-" 0 Muni, 0 fore. most of speakers and virtuous men, we are greatly stricken with curiosity to listen to an account of the origin of pious rites, the rules regulating their performance, fruits, time and gifts connected with them. Kindly remove it by describing them in detail (5-9)." NARADA said :-0 sinless lady Vaidharbi, cognizant of religious rites, hear how Umd described the regulations of the Punyaka rite in the days of yore (zo). 0 goddess, oil one occasion, the goddess Umd, of pure vows, performed the religious rite of Punyaka; and at the termination of the ceremony she invited all her friends. Aditi and other daughters of Daksha of indomitable energy, PUlomd'9 daughter Sachi, renowned in the'world for her devotion to her husband, the great Sati, Soma's beloved spouse Rohini, Purvaphalguni, Revati, Shatabhisd and Maghd had all come there before and had been worshipping the great goddess Uma (1 c-14). The worshipful presiding goddesses of the charming rivers Gangd, Saraswati, Vend, Godd, Vaitarani, Gandaki and others, the auspicious and chaste lady Lopamudrd and others who, all, by virtue of their own prowess, have been upholding the universe, the auspicious daughters of the mountains, the daughters of the fire, of firm vows, Shdhd, the wife of the Regent of fire, the illustrious goddess Savitri, Hriddhi, the beloved wife of Kuvera, the queen of the lord of waters, the wife of the Regent of departed manes, the %vives of Vasus, the ascetic and vow-observing Hri, Shree, Dhriti, Kirti, Aslid, Medlzd, Priti, Mati, Khydti, Sannati and other chaste ladies, ever engaged in the well-being of creatures, (were all present there) 0 highly youthful lady. At the termination of the ceremony Amvika, with mountains of HARIVAiusHA. 593 various corns and jewels, cloths of various colours and most excellent ornaments, honored them all (152I). Having accepted the offerings of the goddess those chaste ascetic ladies took their seats and engaged in conversation on different topics (22). 0 thou having thy husband as thy god, when the subject of the Punyaka rite was cropped up in the course of their conversation the goddess spoke many things about it and of the regulations regarding its performance (23). Thereupon with the consent of that assernbly of chaste ladies Arundhati, the daughter of Soma, addressed the goddess Umd about the most important regulation regarding the Punyaka rite (24). 0 Vaidarbhi, to please them all, the goddess Umd, compassing the well-being of all creatures, gave them an account of religious rites in my presence (25). 0 fair one, at that time Uma made over the mountain of jewels to me ; and I too, having accepted that present, dedicated it to the service of the Brahmanas (26). 0 auspious lady, listen, with all these (ladies), to what I saw about the Punyaka rites and what Unid said to the chaste Arundhati. I shall relate it in full from the very beginning 27-28). CHAPTER CCXXV, (PUNYAKA DESCRIBED BY U14IA.) UMA said :-0 you of pure smiles, when b the f

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lord I became omniscient I came to know of the sacred regulatiolis of all the religious rites (1). 0 Arundhati, although tl:e rr.~ulatioi, (if sacrkd cites y ie grace o my

594 tiARIVANiStiA, came to know of it through the favour of Mahac3eva (2). you blameless lady, by the command of my husband, the divine and intelligent $hava, I performed the religions rites (3). In the Puranas the religious rites have been sanctioned ,or them who desire to practise chastity and holy rites. O pious Arundhati, gifts, fastings and performance of good and religious works are fruitless for unchaste women (-5). Reli= pious rites are contaminated by the sin of sexual intercourse. Thereupon those, who deceive their husbands or hold a sinful intercourse, do not attain to the fruits of sacred rites; on the other hand they go to hell (6). Those good-natured and chaste damsels, having husband for their God, gee upholding the universe, who do not know any other man but their lord, who cherish whole-minded devotion for virtue and who follow the way of a chaste woman as their only refuge (7): Those, who do not commit sin even by speech, who are pure; intelligent, sweet-speecF,eci and always perform pious rites; are preserving the world (8). !$ wife, under no circumstances; should relinquish her husband even if he be poor, deceased' or outcasted. Such is the eternal virtue (9). A wife can save herself and her husband even if he be devoid of accomplishments, if he perpetrates wrong deeds and be out= casted (to). In the `'eilas the sages have laid down purificatory rites for women who commit sin by words. But there is no penance (laid down) for them who commit sin by sexual intercourse; consider them as fallen fcrr ever (it). O blessed lady, the woman, who wishes to wend the ways of the pious, should perform rites and fasts acd_)rding to the desire of her husband (a2'). By a promiscuous intercourse a woman is born in a degraded birth. And shy does not attain to a better life even within a thousand births (> g.). If accidently an unchaste woman is born as a woman she is born as a Chandala, becomes highly wicked and lives on a dog's flesh (t). O you having asceticism for your wealth, the sages have designated the husband as the God of women. She is &iAPxPVAMStiA, a pious and chaste woman with whom her husband is pleased (y). There is no sacred region for those women whose fall has been brought about by curiosity. O gentle lady, those women, whose minds are devoted to and fixed on their husbands, and who do not disregard them even by their words, actions and mind, attain to the fruits of religious rites. Such has been laid down by those who are engaged in religious ceremonies (i6=t7'. O beautiful lady, listen you all to the regulations of religious rites intended for the celestial region which I have witnessed by virtue of my asceticism (i$). O you of firm vows, having risen up early in the moruing and bathed, a chaste woman, desirous of performing a penance or fasting, should salute the feet of her father-inlaw and mother-in-law and then communicate it to her husband. Then taking Kusa grass and a copper vessel she should first sprinkle the right horn of a cow with water. And then with this water she should sprinkle first the head of her husband who had controlled himself and performed ablutions. She should then pour it on her own head. In the code of ordinances this practice is called bathing at all the holy shrines (Ig-22). O great Arundhati, while performing a Vrata or a fast both the husband and wife should bathe in this way (z3). By Hara's energy and by virtue of my asceticism I have seen it myself. While performing a religious ceremony one should herself wash her feet ; and using an arrow, sleep ing and sitting are forbidden. While fasting or performing a Vrata, a woman should not shed tears, quarrel or be angry or else she would be immediately fallen (2-23). O you born of the Moon, on the occasion of a Vrata or a fast, a woman should use a white cloth and a white under-vest. She should use shoes made of reeds and suchlike grasses. She should avoid collyrium, perfumeries and flowers. Without rubbing her teeth with a

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piece of wood and washing her head she should perform all the purificatory rites with earth. With Vilwa,

HAR(VAMSHA, and Amlaki mixedwith water and free from earth she should wash her head. She should rub oil on her head, feet and body. While fasting or performing a Vrata one should always avoid conveyances drawn by bullocks, camels and asses and should not bathe naked. O auspicious daughter of Soma, it is better to bathe in the water of a river or fountain, not to speak of bathing in the tanks and wells full of water-born plants, which is always regarded greatly. It is not convenient for women, who do not come out publicly, consequently they are allowed to bathe with water from a vessel. In such a procedure the ancient custom is to use new vessels. One, washing her head in this way, attains to the fruit:; J' Tapas (26--,85). CHAPTER CCXXVI. (THE SAME SUBJECT CONTINUED.) lJ MA said :--Thus according to all the prescribed rulcs a self-controlled and chaste woman should observe the vo3,' either for one year, six months or one month; and afte wards, she must reverentially invite eleven chaste Gvome:~ O auspicious lady, I have myself observed this sacred rid(1 --2). Having taken those chaste ladies from their tau:~-bands after paying them the proper return the princip~!: lady should dedicate them along with water to the precepto And having taken them back from the preceptor, paying hii:>. Dais fees according to the practices of the country and tica~-stae shou d return them to their husbands (3). Thereupon dhe end of the month in the light Eortar;i~TEr.t after offerir3; HARIVAMSHA. 597 adoration she should bring about the termination of the rite (4). In order to accomplish her Vrata, a woman, bent upon performing it, should day anti night fast just at the beginning and at the termination (5). Thus when Vrata terminates sire should make her husband trim his nails and crop his hairs. s And she should also do it herself. Such is laid down in the Sruti (6). Thereafter, O auspicious lady, she should bathe and adorn hsrself with ornaments and garlands as on the occasion of a wedding (7). Thereupon saluting her hus band's feet either with mind or with words, she, after reciting 1 the following Mantra, should bathe with water in the pot (8). "Water is the procreator of the Rishis and the preserver of the universe. It is born in the celestial region and is called Madanti (in a sacrifice). It is the origin of piety and therefore delightful. It is pure and purifyin. Let it there Z, fore, with juice productive of highest good, cover me with blessings (9). This hymn, (offered to water is heard every where. O you of perfectly beautiful limbs, listen now to 1Tantras sanctioned by the Puranas for women which run as follows (to). " IVIay I do good unto my husband, may I not waste money, may I be accomplished, and perform religious rites with my husband and serve hire as a slave for a boon. May I

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not disregard my husband with deeds, mind, or words. And even when enraged may I follow him (ii). May I reign supreme over the other wives of my husband, be gifted with a charming beauty, be fortunate a mother of sons, liberal in distributing food, speak of otters' accomplishments and be free from poverty by every means (I2). May my husband be of a beautiful face ; may he depend on me, be devoted to have his mind fixed on me and follow me. May our attachment be like that of a pair of Chahravaha birds; may 'rt disaffection grow between us and may we be crowned with auspiciousness (t3). May I go to the region of those ~r~""v excellently chaste women, who, having attained to

highest culture through devotion to their husbands, have purified the families of their father and husband and who have been upholding the whole universe (>q). May the earth, air, water, ether, fire, sky, the soul, nature, the principles of greatness and egoism and the sages, who are my witness, remember my penances and reverential faith (r5). May the elemental creation, existing eveywhere, who are engaged in the works of creatures, who are born of men and otherwise and are pervaded by the qualities of Satwa, etc., and who have worked out the bodies of creatures, witness my Vrata and reverential faith (r6). May the sun and moon, the witness of pious works, Yama, the ten quarters and my mind always bear testimony to my penances and resolution (t7). From the very beginning of a Vrata all the articles should be inspired every day with the mantra, for such is laid down in the Puranas (t8). O auspicious Arundhati, after bathing thus she should present to her husband two pieces of raiment made by her own hand. If by an impediment those two pieces of cloth are not made by her own hand, she should present anther fresh white cloth together with thread spun by her own hands (t9--zo). O youthful lady, afterwards she should feed, as mush as lies in her power, along with her husband, another Brahmana endued with discriminative knowledge, self-controlled and pure (2t). She should also give to the ~ Brahmana two pieces of cloth, beds, conveyances, corns and a house consisting of servants, male and female (22). She should, also, according to her power, give ornaments and diverse sorts of corn especially a mountain of jems mixed with sessamum seeds (23). She should also give elephants, horses, and ~kine, covered with sheets of diverse colours (24). She should also give salt, butter, treacle, honey, gold, various perfumeries, juice, flowers, silver, copper vessels, all sorts of fruits, raiments, wood, stone, curd, milk, clarified butter, Durva and other articles, which she wishes. With them she should present 'bnneliful Idols of L'nfa and 11laheshwara and their likenesses in painting. O chaste lady, all the gifts should be given away accorda ing to the husband's desire and in agreement with his means, country and time, either small or great (25-29), if the husband permits her she should also give away vessels full of sessamum seeds and Kapila lone with bellmetalled vessels (3p), O blameless and lucky damsel, if one gives away the skin of a black antelope together with sessamum and raiments, a mirror, and deer-skin, she attains to all desired-for objects (fit). O you of a fair face, if a woman thus performs a hacztrz (rite) she becomes the foremost of her sex, lucky, a mother of sons; beautiful, liberal; rich and of lotus-eyes. She also gets a daughter, beautiful and' accomplished after her own heart, Those, who make presents in this way, become tire foremost of all lucky women, mother of sons, rich and endued with accomplishments (323=1). O Arundhati, because I was the first person to perform this Vrata, it passes, in the world, by the name of UmaUrata (35). O blameless lady, this is the best of Vratas that women can perform. And if they make presents accord= ing to tire ordinances of this Vrata they acquire all desired-

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for objects (36). O gentle lady, propitiated at the perform(r) once of this Vrata the god of gods, Siva, the rider of the bull, selected me as his queenly consort (3y); At the termi<natiort of the Vrata, women should distribute edibles and other articles procurable in tire country and at the time fair lady, the articles of the Vrata should be distributed amongst the Brahmanas. An&` as desired by them, food should be offered accompanied with presents (2'9). Payasa should be given in this Vrata : it gives a separate fruit. However animals should not be sacrificed any how. Such 's laid dowry in the Puranas (40). O auspicious daughter of ~o"'a~ tire second Vrata, that I am now, describing to you,. 1 fad also known of by the favour of Mahadeva (q,-t). The V`rC"-d Hoid drat a son 15 the only fruit that women should

HARIVAMSHA. desire for. Those, who wish to have sons should give away small vessels (42). In the two auspicious months of Jaistha and Ashada, or either in the former or in the latter one should observe tire ordinances mentioned before (43). O fair lady, when tile appointed two months or one month will be over one should give away a small vessel filled with Sirbat (44)- 0 you having the effulgence of the moon, she should also, in the same way, distribute clarified butter, curd, milk, honey and jars full of water (45). She should give away small vessels proportionate to the number of sons she desires for to a Brahmana self-controlled, of firm vows and of ripened knowledge (46). If any woman wishes to have a daughter she will undoubtedly have her if she, out of her own will, presents any article to a Bralimana (47). O you of pure smiles, sheets and kine or gold are the most becoming presents in it. In this Vrata, according to the regulations regarding the gift of small vessels for sons, a wise and pure woman should give away sacrificial threads (48-49). A woman, observing the rules of Vrata, should make presents to the BCSllmanas for one full year, under the auspicies of tile stars (favourable either to the son or to the daughter') (5o). O truthful Arundhati, when one year is complete, she should, with the permission of tier husband, make presents of small vessels (51). Having completed the Vrata, in the full moon of tile month of Kartika (October) she should, of her own will, present to a Brahmana, sacrificial thread and golden thread (52). If a chaste lady, according to her might, gives to a Brahmana sacrificial thread, small vessels and DakshirA (money presents) she attains to all desired-for objects (53)* The purport of the slcka is that some stars as Pushya etc., are favour able for having a son and Rohini and others for a daughter. The wor"a' who wishes to have a son, must give away presents under the auspices of the former ; and she, who wlshes to have a daughter, must do so under the auspices of the latter. We have rendered the sloka freely to make tile Se`e near. HAtiYVAM8dfA, S8o long a woman observes this vow she should not take new ricer fruits or enjoy flowers (54). 0 you conversant with religious tenets, taking one meal x day, a woman should pr,lrform the Punyaka rite; and she should give meals to the Brahmanas and tier husband in tile same way. If a woman observes a vow in tile way for one full year she becomes, lucky, beautiful, mistress of riches and does never become a widow (55,56). () Arundhati, a woman, who does not take Vdrtahu for one full yeae; never witnesses the destruc= tion of her son know tills for certain, If a woman does not take the meat of a hare or deer sire becomes chaste and long-lived. The woman, who seeks the well'-being of tier husband, should avoid bottle-gourds; potherbs and turmerico The woman, who after the completion of one year, gives vegetables from tile beginning accompanied with money-gifts, will be the foremost of those (raving sons (57-6o)_ The' woman, who frorn the very beginning washes herself tier feet, Attains to fame and never suffers anxiety (6i). Tire chaste woman, who avoids taking her food in the night and who

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takes it only in tile day for one full year, becomes lucky and her sons never die. And undoubtedly she rifles over tire other wives of frer husband (62'-63). In this way when one year will be complete she should present to an illustrious Brahmana after her own heart, a most excellent sun of gold. The pious woman, who will thus observe a Vratj, should dedicate to the sun, not declining g edibles (6-65). O fair lady, in this way, tile chaste woman, who will take her 'meals after tile sunset for full one year, should give to a selected Brahmarra edibles purified by the 1,roo,r and stars, arid tile [noon, stars and planets made of gold and raiments covered with salt (65-67). O you having the colour of an immortal, by so doing a woman becomes lucky, beautiful and Worthy of being looked at by all. And her body will be cool like tile 11,001), 'hl:e woman, who in the light half of tile 76 , owers, frU its and other

month of K.artika, offers to the gods untouched water for washing feet with KusA, and balls of barley with curd, acquires all desired-for objects. The chaste woman, who does not take her farad without seeing the sun either on a clear or a cloudy day, has all her objects accomplished. The liberal-minded woman, who according to her might gives gold to a Brahmans, becomes lucky, beautiful and worthy of of being looked at by all (6$-72). CHAPTER CC XJtVIt. (THE. SAME SUBJECT CONTINUED). j HE goddess continued :=-0 Arundhati, bear with these ladies, I shall describe tire pious rites, by which tire body becomes worthy of attaining to most excellent bliss (I). If a chaste woman fasts on the eigtlr day of the dark-half of the month, or living on roots anti fruits if she gives a meal to a I3ralrmana, and if sire,clad in a white raiment, and observant of pure conduct, adores her preceptor and gods for one year and gives away to the twice-born, according to her might, clyowries of the hairs of cows, flags and sweet meats, her hairs become curling and, waving and extend up to the waist and sire becomes the most favourate of her husband. 1 ire chaste woman, who wishes to make her lre;rd worthy rif the most excellent bliss, should wash it with milk Hnixed with bel fruit and myrobalan and should drink the rHrine of a cow and mix the latter with water for washing her Head. O fair lady, if one observes these practies on the fourtenth clay of the dark-half of a month, she does not become z, .vir3orv arid becomes lucky and freed from diseases, '-) never suffers from head-diseases (2-$). O you of pure smiles, the wornann, who desires to have a beautiful forehead, must spend the first days of the fort-nights, taking her meals once a day. And as long as the year does not run out she should only subsist on milk and food mixed with it. Thereupon, bestowing on a $rahmana a golden seat she attains to a most beautiful fore-head (g--Ip). The youthful woman, who seeks beautiful eye-brows, beginning with the second day of a fortnight, must take her meals every alternate day and live upon vegetables. U Gentle lady, after the completion of fiHll one year she should give to a Brahnrana ripe fruits, sa!! and vessels of (.larified butter with Dahshina of gold of the weight of a naitsha and then make him recite benee dictory hymns (II-t31, The youthful lady, who desires to have a pair of beautiful ears, should, under the influence of Sravana, teed on barley. And after the completion of one year she should throw into clarified butter a pair of golden ears and then offer them to a Brahrnana with milk (I4-I5). The damsel, who desires for a beautiful nose extending straight to the end of fore-head, should fast every alternate day till the season of the growing of flowers and offer water with sessamum. And when tire flowers will grow she should cull some and throw them into clarified butter and then give them away (I6-I7). O you of pure smiles, O you born from

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ambrosia, the learned and chaste lady, who wishes to (Have beautiful eyes, should fast every alternate day and live upon milk and curd. Thereupon when one year will be complete, she should throw leaves of lotus and lily upon milk and give them away to a Brafrmana when they will remain afloat, U chaste lady, by this gift she will forsooth have eyes like those of a black antelope (I8-2(r)). The pious and chaste lady, who desires to have a pair of charming lips, should, !for one year, live upon unsolicited food on the ninth day osk a fortnight and drink water from an earthen pot. After `he completion of the year she should give away sapphires,

HARIVAMSfiA. If a woman observes this rule sire becomes lucky, mother of sons, rich and a mistress of (tine and her lips become shinning like Nimva fruits (zo-Zg). The fair lady, who wishes to have beautiful teeth, should not take her meals twice on the eight day of a light-half month. O accomplished and pious lady, a chaste woman, completing one year in this way, should throw silver teeth into milk and give them away. O sinless one, observing this rite, a chaste lady will acquire teeth like TZIa flowers, good fortune and sons (2--26). O you of a beautiful countenance, the lady, who wishes to ]rave a charming countenance, should bathe when the moon rises in a full-moon night and give to a Brahmana barley boiled with milk. Thereupon after the completion of one year, placing a moon made of pure silver on a full blown lotus, she should request a Brahmana to recite benedictory hymns. By such a gift a woman acquires a countenance beautiful like the full-moon (2y-2g). The woman, who desires to have breast rising like Tala fruits, should control her speech and feed upon unsolicited food on the tenth day of a fortnight. After the completion of a year she should give away two Va'lwa fruits made of gold to a selfcontrolled Brahmanana with Dakshina. By this a woman gets rising breast, great fortune and many sons (30-3z). The woman, who wishes to have a thin-built belly, should live on one meal for one year and should not take her food with water on the fifth day of a fortnight. After the completion of one year she should, with many gifts, give a beautiful Jali creeper to a self-controlled Brahmans (32-34), O youthful lady, she, who wishes to have beautiful arms, should live on all sorts of herbs on the twelfth day of every fort-night. And after the completion of one year she should give to a selected Brahmans one golden lotus and two born in water (35-36). O you of firm vows, she, who wishes to have a spacious waist, should spend the thirteenth day of rvPr~ fortniphi by takinsr fond once In-,- olieited. 0 you RiARIVAMS1iA, 605 I_reautiful face, wheat a year will be complete in this way she should make a model of Brahma's face with salt and give it away. Afterwards the lady, conversant with religious rites.9 should give away a figure of his made of hold and free from collyrium and other powder, unbroken jems and crimson coloured raiments, O gentle lady, by doing this, one gets a waist after her heart 137-4p1, The chaste lady, who wishes to have sweet word:, should avoid the use of salt for one year, at least for one month and should give it to a Iiralrmana accompanied with money gifts. By this the beautiful lady will have words sweeter than those of Sruti even (q.r-42). O daughter of Soma, she, who wishes to have legs well-built, should take watery food on every sixth day of a fortnight. O you engaged in Tapas, she should not touch fire or a Brahmana with her foot ; if she does it any time sire must adore them. While observing this rite a chaste lady, well-versed in religious ceremonies, should not wash her foot with another. O sinless one, O c]caste lady,after tire termination of the Vrata, she should place two golden tortoises into clarified butter and give it to a Brahmans. 0 beautiful lady, afterwards, keeping two lotuses in a reverse position and mixing them with

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red articles she should give them away to a Brahmans (q.8-47), Q pure lady, tire chaste lady, who desires to (rave al] beautiful limbs, should observe this Tlyata for three nights in the flowery season. Irr the full moon day of either the month of Astrara, Aswina, Xartika or iVlagha she should adore her father and mother as the presiding deity of the day. O honourable lady, the Woman, considering her husband as her God, should daily glr'e clarified butter and salt to a Brahmans during that period. She should clean tire house and rub it with clay. pure and illustrious lady, the damsel, looking upon fret husband as her God, should not, during that period, commit srrr (even) by her words, eat any sort of herb and offer any fort of unclean food (48-5z).

wAwtvaMslla. 607 CHAPTER 9rCXX'ytlla GIVES A HISTORY OF VRATAS PERFORMED BV OTHER LADIES). UvtA said :--The chaste woman, 4vho wishes that her friends and relatives may be accomplished, should fast on every seventh day of a fort-night for one, year. After the completion of the year, sire should give to a'Pralc!nana a golden tree accompanied with money gifts. Slue will then have pious kinsmen (I-2). O pious and foremost of ladies, she, who duly places a lamp before a Karanja tree for one year a'nd a golden one oil the day in which the year is complete, becomes the mother of sons, a favourite of tier husband by virtue of her beauty and shines over the outer wives of her lord like a la!nh E3-4';. O auspicious lady, tire chaste woman who does not cut others to the quick with her harsh words, does not take her food on Wednesday and does not use a harsh word, who always takes food last of all, who is pure in tier habits, who serves tier father-in-law and mother-inlaw, who regards her husband as her go(! and who is truthful, does not stand in need of the performance of a Vrata or fasting (5-7). O youthful and chaste lady, if any chaste woman accidently sufl',rs widow-hood she should observe some rites laid down in the Porartas. Hear, I slt.tll describe them. Remembering the virtuous conduct of tile pious, a widow should place an earthen image of tier husband or a painting of 1!ie likeness and should worship it (9). While performing a Vrata or fasting and especially at the time of taking meals a chaste lady should take the permission of that image. The widow, who does not disobey her husband, goes to his region like Shandili and shines there iike the sun (tct--i t'. from today the celestial da.!-,tsels wil' learn the .--' reliai'ous rites that have been laid dorm in the PUPanaS (I2) . The pious-souled Muni Narada will learn the entire code o f regulations relating to fast and Vrata as described in tile Puranas (tg). O most excellent daughter of Sorna, in the matter of extending relinious rites according to the rules of fast and Vrata as mentioned before the virtuous Aditi, Indrani and yourself will be most celebrated in the band of chaste women. In all the incarnations of the high-souied Vishnu his wives will always be informed of the rules of the eternal Punyalca rite. O chaste lady, what more shall l speak ; of all the virtues and especially amongst the duties of women, devotion to husband, absence of wickedness and that of sin even by words are the foremost (i -y:). NARnDA said :-Thus addressed by the great goddess, beloved of Hara, the ascetic ladies, having Tapes for their wealth, saluted her and went away (u,). According to the regulations mentioned before,Aditi,ever observant of religious rites, performed the Uma 'Jrata. The Vrata, in which she having bound Kashyapa to the Parijqta tree, gave him to rue, is celebrated by the name of 4dzYz'-Vrata. And according to the rules of that Vrata Satyabliama has presented her gifts (I9-2o). Savitri too, ever stationed in virtue, observed that Vrata. At present Satyal>hamd has properly performed this Vrata. It has excelled all others (2 t). It this Vrata is per= formed in the evening or at a proper place, worship, recited lion of names and prostration

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bear double the fruit. Celebrating Savztri brats and Adi'tz=Vrata, a chaste lady can Save the family of her husband, that of her father and 6r own self too (22-23). Having performed a rite accord !nn to the rules of Uma-brats Iu<lra's queen distributed !!untberless crimson-coloured raiments and food with fish a"d !!prat t24). There is another rule laid down for this Vrata which should be observed oil the fourth day. Accord ''tg to it one should fast day and night, and give away a 1'undred bars. 0 illustrious lades having performed that

ho$ HARIVAMISHA. HARIVAMSHA. Uma-hrata the goddess Ganga bathed early in tire morning in her own water. 0 beloved queen of Hari, while per, forming this Ganaa-Vyata in the light-half of the month o; Magha, if one battles in any other water, it is said to give all desired-for objects (25-27). 0 beloved wife of Hari, having performed the Ganga-Vrata a woman, cognizant of alt religious rites, can save seven generations of both the sides (28). 0 auspicious lady,, while performing this Ganga-hrata that dissipates sorrows and grants all objects of desire one should give away a thousand jars (29). 0 beloved quecri of Hari, in a country where the dewy season prevails, one can perform the Vrata that Yarria's wife cele. braced and which passes by the name of Yama-Vratha (3o). 0 auspicious lady, having bowed unto her husband after bathig, a woman, of pure conduct, while performing this Vrata,, should address the following words to the sky :-" As I am, while performing the Vrata Jaaiaratha, holding the dew on lily back, I may become foremost o those women whose sons survive and of those who are devoted to their husbands. May I rule over the other wives of my husband, may I not see Yama and may live happily for ever witty my husband and sons. May 1, by virtue of this Vrata, repair to the same region with iuy husband,. become rich,. have good raimeuts, become open-handed, fond of my own people and accom plished" (3t-34). Hiving done so she should offer honey to a Brahmana and make him recite benedictory verses and then feed hire with sessamum and pudding (35). 0 beloved wife of Hari possessing the hue of an immortal, thus the goddesses observed the diverse Vratas described by the great goddess, the wife of Rudra (3.6). 1 tell you the truth; by virtue of filly ascetic powers you will reap the fruits of auspicious and holy rites, described in the Puranas, which the goddess Uma obtained before (37-3x). VAISHAMPAYANA said :-Thereupon by virtue of tl'e boon conferred by Uma Rukshmini observed, by her celestia' vision, all the rules of Vrata and performed it (39). She: gave away bulls, jems and food because they yeild greater fruits and grant all desired-for objects in all the forms of Uma-Vrata (40). 0 Janamejaya, having celebrated this Vrat:11 formerly Jamavati too made a present of a beautiful jewelled tree. Having performed this Umavyata Satya distributed, a number of yellow raiments. 0 descendant of KuruE leaving performed this holy rite Shatabhisha acquired the. roost exalted position amongst the stars (4c-44). CHAPTER CCXXIX. SAN ACCOUNT OF THE CITY OF ASUI2AS.) ANAlvtE,lAYA said :.-0 desciple of Vyasa, O you conversant with the tenets of religion, O you having asceticism for your wealth, O Vaishampayana, while giving an account: of the carrying away of the Parijata tree, you have mentioned Shatpura, the abode of the dreadful Asuras. O foremost o ascetics and Munis, do you describe"at present the destruction of those Asuras and Andhakas (1--5), VAISI-&AMPAYANA said:-Even after the heroic Tripura had been slain by the energetic Rudra there remained many

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,leading Asuras. There not less than sixty hundred thousand: of Asuras, the followers of Tripura, were scorched by the fire of Rudra'sgarrows. O foremost of kings, stricken with grief consequent upon the destruction of their kith and kin those heroes, with their face towards the sun and living upon air, carried on penances for a hundred of thousands years and adored Brahma in the insular continent, Jamvu, a favourite,

HARiVAMSHA. resort of the pious and great saints (5-b). Taking sheite under a fig tree some of them carried on hard austerities some, under the Kcapitha tree and some living in tl: dens of jackals engaged in hard austerities (7-8). ;; descendant of Kuru, some of those Asuras, resorting tr the root of a fig tree, learnt spiritual science, and carried c. Tap as (9). 0 king, pleased with those penances of theirthe foremost of the celestials, the Creator Brahma, the best the pious, came down thereto cffer them boons (t(r)). hwe: quested by the lotus-sprung deity, saying "pray for a boots they did not pray for any on account of their malice again:: the Lord Tramvaka (ii). When, 0 descendant of Kur. they expressed their desire of wrecking vengeance for El: destruction of their kinsmen the omniscient Grand-lathe said :---"The lord Maheswara, with the goddess Uma, without birth, middle and destruction. He is the'creator an,-, destroyer of the whole universe. Who is therefore capab:' of injuring them ? It is an useless task. Renouncing yo,,: malice against him do you wish to live happily in the city c the celestials" (ta--i4). Thus addressed by Brahma many wicked-souled Asur~, did not yield : but some of them, who,knew Bhava's powea expressed their willingness. The Grand-father said to tl; reluctant and wicked Asuras :-"O heroic r'Rsuras, exce;your vengeance against Rudra do you pray for any oth~ boon" (r5a6). Hearing it they said "O lord, may we become unslayab'~ by all the gods. May we establish six cities under the earth and they will pass by the name of Satpura. O lord, gois= to those six cities we will live there happily. O thou havi.r; asceticism for thy wealth, beholding T ripura slain we ha'' been greatly stricken with fear. Do thou so arrange tl: we may have no fear from Rudra by whom all our kinsm~ have been slain (t7-ig) THE GKAN'_)-rArk.J.CR said -C? if ,you do HARIVAMSHA, throw obstacles in the way of the Beahmanas, fond of the pious and wending fair ways you will be unslayable by the gods and Sankara (20). If out out of ignorance you happen to injure the Brahmanas you will meet with destruction for they are the most excellent refuge of the world (2i). If you injure the Brahmanas you shall have to fear Narayana for the Lord Janarddana encompasses the wel'-being of all creatures (z2). O king, thereupon dismissed by the Grand-father the Asuras went away. Seated on the white bull along with the goddess Uma accompanied by his followers, the Lord, Himself, the Divine Slayer of Tripura, and the refuge of the picas, ar,peared before those virtuous Asuras who were his followers and said (232q) :--" May good betide you, 0 foremost of Asuras. Casting off enmity, pride and malice you have sought refuge with me. I am therefore ready to grant you a boon. I have been pleased with your actions. Do you repair to the celestial region along with the twice-born ones ever engaged in good works, by whom you have been initiated (2 5-26). The ascetics, conversant with the knowledge of Brahman, who will even live under this Kapithwa tree, will attain to my region. The tjermits, who with ascetic rites will adore me for a month or a fortnight, will attain to the fruit of asceticism carried on for a thousand years. If they worship me for three nights they will attain to the desired-for region. If a man, living in the insular contiment of Arka, worships me in this way he will reap `two-fold fruits ; but a man living in a hostile

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country will gain nothing. He, who will adore me here as Sweta-Tlahana (having a white bull for carrier) will attain me even if his mind is possessed by fear (27-3t). The men, who are virtuous, firm in devotion and who worship especially the Munis who live under fig-trees and in the dens of jackals, will attain to their desired-for regions (3a--33)~

U great king, having said this the Divine, Swetavahana, Mahadeva, repaired to Rudraloka along with them. What snore, those even, who merely resolve " I shall go to Jamvudwipa, I shall live there," arrive at the region of Rudra (34-35). (THE ASURAS OBSTRUCTING A YAJNA.) AIStIAMPAYANA said :-At that time, (r) king, in the ci1ty of Shatpura on the sacred bank of the good river Avarta, resorted to by the Munis, a Vajasaneyi BCAhmana, by name Brahmadatta, a disciple of Yajnawalka, well-read in the four Vedas and six Angas and endued with morality, was initiated 7Into a Yajna extending over a year (z-3)- O kingly discendant of Kuru, as Sakra (the king of gods) protects (their preceptor) Vrihaspati so when that foremost of the twice born went to Shatpura for carrying on Yajna Vasudeva, with Devaki, repaired there for protecting him, for he was a class friend and preceptor of Anakadundubhi (Vasudeva) (4-5) In that Yajna of Brahmadatta, abounding in profuse food and presents were present Vyasa, Yajnawalka, Sumantu, Jaimi ni, Dhritiman, Jan Devala and other great and leading IAunis of firm devotion. And I too had gone there. In that Yajna, by the grace of Vasudeva, the creator of the universe incarnated on earth, the pious Devaki distributed amongst the beggars various articles they wanted proportionate to the wealth of the intellegent Vasudeva. After the commence' _.A~k ~f that- Y1n.a, the inhabitants rtf `l-~P~ura~ Nik~k,:. ..and other Daityas, proud of their boon, assembled there and said :-"Give us our share in the Yajna. We will drink Soma and Brahmadatta must give us his daughters. We have heard that this great man has many beautiful daughters. So he must send for them and give them over to us (6-m). He should also give us the most valuable jems which he has got in his possession. If he transgresses this order we will not allow him to celebrate this Yajna. This is our order" (I2). Hearing this Brahmadatta said to the great Asuras :'10 ye leading Asuras, no portion of sacrificial offerings has been laid down for you in the Vedas. How can I then allow you to drink Soma in this Yajna ? If you do not believe my words you may ask these great Munis well-read in the Vedas and their commentaries. The daughters whom I shall give away in marriage I shall confer upon proper bridegrooms following the same Vedas with me ; this is my resolution. If you however come to terms I may give you the entire collection of my jewels. IF you show your force I will not give that even for Devaki's son is my supporter" (i3-r6). Hearing those words the wicked Danavas of Shatpura, Nilcumbha and others began to scatter the articles of Yajna and carry away his daughters. Beholding the sacrificial articles robbed by the Asuras Anakadundubhi thought of the great Krishna, Balabhadra and Gada. As soon as he was thought of Krishna came to know of every thing and said t~ Pradyumna :-"Proceed, O my son, and save the maidens by virtue of your illusive powers. O powerful heroe, I myself too a will soon go to Shatpura with the Yadava army." Hearing it the intelligent, highly powerful and heroic I'radyumna,ever obedient to his sire' went to Shatpura within a moment and took away the maidens by virtue of his illu(r) s've power. Creating their

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figures by his illusive power the pious son of Rukshmini kept them before the Daityas and said to Devaki " Be not afraid". U king, leaving aside Prahsr,a;latta's daughter the irrepressible Daityas carried 614 HARIVAMSHA. away the illusory maidens and entered their city with satisfaction (I7-23). Thereupon, 0 king, that great and glorious Yajna was being celebrated according to proper rites. 0 descedant of Bharata, all the kings, invited by the intelligent Brahmadatta, arrived at the sacrificial ground. Jarasandha, Shisupala, Dantavakra, the Pandavas, the sons of Dhritarashtra, the 1VIalava and Tangana kings, Rukshmi, Alrvriti, Neela, Narmada, Vinda, Anuvinda, Avantya, Shalya, Shakuni and other heroic, noble and warrior kings encamped near Shatpura (24-28). Seeing this the beautiful Narada thought:-" At this Yajna all the Kshatryas and Yadavas have assembled. Surely this will lead to a conflict. I shall therefore try to bring it about." Thinking this he repaired to Nikumbha's house (2g-3o). He was worshipped there by Nikumbha and other Danavas. Thereupon taking his seat the pious-souled Rishi said to Nikumbha :-" Having caused a dissension with the Yadavas how are you sitting here at ease ? Do you not know that Brahmadatta is the friend of Krishna's father (3z-32). The five hundred wives of the intelligent Brahmadatta have been brought at the sacrificial ground for satisfying Vasudeva's son g of them two hundred are of Brahmana origin, one hundred of Kshatrya origin, one hundred of Vaishya and another hundred of Sudra origin. 0 King, they had all worshipped the learned and pious Rishi Durvasa who had conferred on the," all a boon saying "you .will all, one by one, get a son and a daughter." 0 heroic Asura, by virtue of this boon and on account of their intercourse with their husband they have all given birth to fair daughters. They are of matchless beauty, tender, ever youthful and chaste. From their body comes out the fragrance of all flowers (33-38) 0 Dartya, 1' virtue of the boon of that intelligent Rishi, they know th' arts of singing and dancing, the accomplishments of tl:' Apsaras : and they are all well accomplished (~)-`. HARIVAMStiA. sons, in their order, are observant of the duties attached to their respective orders. They are clever in interpreting the the sacred texts and are beautiful (40). O heroe, the intelligent Brahmadatta had conferred almost all of those daughters on the leading Bhaimas. And for the remaining hundred whom you have stolen the Yadavas will fight to their very best. Therefore O hero, you invite in proper order the help of other kings (4t--.42). 0 Asuras, if you wish to keep in your possession Brahmadatta's daughters pray for the help of the highly powerful kings, giving them various jewels and treat all the kings who will come here as your guests." Thus addrssed by Narada the Asuras, with great delight, carried out his orders (43-44) Having obtained various jewels and five hundred devoted maidens the kings divided them duly amongst themselves. Returning in a moment on the other hand the great Narada prevented the heroic sons of Pandu and so they did not take any share in the distribution. Thereupon the leading kings, delighted, said to the Asuras :--." Formerly the Kshatriyas had been adored many times by celestial heroes like yourselves, capable of coursing in the sky and possessed of all the objects of pleasure. And even now they have been duly honored by you. What will they now give you in return" (4548) ? Hearing it Nikumbha, the enemy of the celestials, was filled with joy. Describing the greatness and truthfulness of the Kshatriyas he said to them :-" 0 ye leading kings, we shall have to fight witu our enemies to-day. We wises You may help us to the best of your power." 0 lord, hearing the words of Nikumbha all the sinful Kshatriyas, save the heroic sons of Pandu, who had learnt the truth from Narada, said "so be it" (4r-5i).

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O king, on the other side, recollecting the words of 'tlalradeva in his mind, the powerful Krishna set out with his 'tzy fcar Shatpura leaving Ahuka at Dwarakae Having

6 16 tiARIVAMSIiA. iiARIVAM$HA, arrived at Shatpura with that army the Lord Vasudeva, according to Vasudeva's orders, encamped at an advantageous site near the sacrificial ground for the well-being of the citizens. Malting that encampment difficult of access with bushes the powerful and beautiful Krishna engaged Pradyumna in the work of patrolling (5z-56). CHAPTER CCXXXIo (WAR BETWEEN KRISHNA AND ASUI2AS). AISHAMPAynNA said :-Within a moment of the clear sunlcoming within the range of people's vision, Baladeva, Krishna and Satyaki delightedly got upon Garuda's back. Having bathed in the water of the sacred river Avarta, who had obtained a boon from Rudra and who by his words had been made holy like the Ganges, and having put on coats of mail, finger-protectors and armours, those heroes, desirous of fighting, worshipped the god Siva, the lord of bel leaves and water. At that time having placed Pradyumna above its front of the army, the Pandavas in charge of the Yajna rind the remaining soldiers at the door of the cave, the Lord 1"rishna, the giver of honors `and the refuge of the pious, c'siought of Jayanta and Pravara. O descendant of Fparata, they arrived there as soon as they were recollected. The Lord only could see them and they were kept above along with Pradyumna (I-6!. Thereupon at Krishna's mandate, war-bugles, jalaJa, Muraja and other musical instruments were sounded. descenda~.a cf I1harata; Sa.mva and Gada a.rram~'~' th` soldiers in the shape of a Makara. Sharana, Uddhava, Vaitar~ ana of Bhoja's race, the virtuous Anadhrishti, Viprithu, Prithu, Kritavarma, Sndangsthra, Vichakshu, the grinder c enemies, the pious Sanatkumar and Charudeshna began t;~ help Aniruddha and protect the rear of the army (y.-_.IO;. thou the glory of thy race, the remaining portion of cl<e Yddava army, consisting of cars, elephants, horses and men, remained in battle-array. Adorned with crowns, head-gears, bracelets and other ornaments and armed with various weapons, the Danavas too, dreadful in battle, came out of Shatpura, emitting a roar like the muttering of clouds, on asses, elephants, crocodiles, bares, horses, buffaloes, lions and tortoises. Many of their cars were drawn by those animals. O king, as the lord of gods issues out at the head of the celestial host so 1lTikumbha came out at the head of tl;at Asura army setting up a noise like the muttering of clouds produced by the sound of trumpets, rattle of car. wheels, and the blowing of conches (W -yti). Sending up again and again shouts of various sorts and leonine roars the highly powerful Danavas filled the earth and sky with them. O Janamejaya, the soldiers of the Chedi and other kings were bent upon assisting the Asuras with great care. (r) heroic king, amongst the followers of the Chedi king Shishupala, the hundred brothers headed by Duryodhana stood there with their cars, making a great rattle and coursing quickly like unto the city of Gandharva. Malting up their mind to fight and moving their beautiful bows like unto two palm trees Rulcshmi and Ahvati joined them. With a view to fight with the Yadavas and acquire victory the king Bhagadatta, Shalya, Shakuni, Jarasandha, Trigarta, Virata, Uttara and the Asuras headed by Nikumbha got themselves ready for the encounter (y-22). Thereupon when in battle Nikumbha began to assail the dreadful army of the Bhaimas with arrows like serpents, Anadhristhi, the commander-in-chief of the Yadu army, could 78

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HARtVAMSHA, not b^ea~ it. He too, with shafts, adorned with variegate, -_ feathers and whetted on stone, began to slay the enemy army (23-24). At that time when everything was covet, with arrows, Nilcumbha, his chariot, standard and hors"_ became invisible. Seeing it the heroic Nilcumbha, the for,, most of those possessed of illusive powers, was filled wi anger. And he, by his illusive powers, startled the Main ; chief Anadhristhi (25-25). Resorting to his illusive power bewildering Anadhristhi and bringing him to the cave nam: Shatpura the heroic Nikumbha imprisoned him there. returning again to the battle-field, he, by his illusive power, took there Kritavarma, Charudeshna, Vaitarana of Bfroy race, Sanatkumdr, Jamvavati's son Arlcsha, Nishatha, Ulmu: ,. and numerous other Yadavas (27-2g). O king, when led the Yadavas to the dreadful cave of Shatpura he ;~c covered himself by his illusive powers that no body could sc him. Beholding that fearful ouslaught of the Bhaimas 1,1 ford Krishna, Baladeva, Satyalei, Sarnva, the slayer of inin cal heroes, the irrepressible Aniruddha and numerous oti:: Bhaimas, especially Pradyumna, were greatly filled wi anger (3(r)-32). Thereupon, 0 king, setting string to his Sranga how a: shooting arrows the holder of the Sranga (Krishna) beg' to move about amongst the Danavas as the god of f ' ranges on grass (33). Seeing him, taking up thousar of Sataghnis, Parighas, .fiery lances, burning axes, dread rocks, and huge stones and throwing up infuriated elehlza cars and horses the Danavas ran towards the effulgent as the locusts, drawn by the noose of Death, run towa t.hF burning fire. However, O heroe, Narayana-fire U -,uiued all those things. And smiling the bights.' efful Yadu chief, the slayer of his enemies and the benefactor ?re world, baffled them all with the fire of his arrows. as a bull ~uffr=r's the ~i~wa~f:aur o rain in the autumn ~= bore the shower of their arrows, In this way, wlze'' HArtiVAMSHA. battle continued for some tire the Asuras could not withstand the arrows shot off Narayan's bow as a sandy bridge cannot stand showers (84.._.39), O descendant of Blzarata, as the bulls cannot stand before the five-mouthed god Siva with his mouths wide open so the Asuras could not stand before Krishna (40). 0 Janamejaya, while thus slain by Narayana Krishna the Asuras, stricken with fear, rose up into the sky. O Lord, as soon as they rose up into the sky Jayanta and Pravara killed them all with arrows burning like fire (4a-4z). At that time the heads, of the Asuras, fell down on earth like palm fruits from the tree (43). Like five headed serpents killed by Time the arms of the Daityas dropped on the surface of the earth (44). Having created another dreadful illusory save for the destruction of the Kshatriyas the heroic and virtuous son of Ruleshmini imperceptibly came out by the route by which Gada, Sharana, Shatha, Sh5mva and other heroes had entered there. As soon he came out the powerful son of Krishna began to assail Nikumbha, although careful, who was ranging hither and thither in front of the battle-field (45-47). Thereupon, 0 Icing, resounding the

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cave with his leonine shouts he .said to the king Duryodhana, Virat, Drupada, Shakuni, Shalya, Neela, Bhisbma, Vinda, Anuvinda, Jarasandha, the kings of Trigarta and Idlalava, the highly powerful Vasalyas, Dhristadyumna and other princes of ;the Panchala country, conversant with the use of arms, Ahvriti, his uncle Rulcshmi, emperor Shishupafa, and Bhagadatta:-"O kings, in (consideration of your superior position and relationship with me I am not throwing you into this dreadful cave. Even the intelligent, trident-handed God of bel leaves and water has ordered me to throw you all into this cave. I shall exert my best to release the Yadavas who have been imprisoned by the highly powerful N~ikumbha resorting to his Shanevari Mya (48-54~)" ":us addressed the Commander-in-Chief of the kingly

62o HARIVJiMSHA, Shishupala struck the Bhaimas, especially Pradyumna, ,,vith arrows. Thereupon saluting Siva Rukshmini's son began to pierce the emperor Shishupala. In the meantime taking up a thousand of nooses, the foremost of Siva's ghostly followers Nandi came there and said to the highly powerful and heroic son of Rulcshmini. " O descendant of Yadu, Vilvrodakeshwara (Siva) has ordered you to do what he had told you in the night, Bind these kings with nooses who have been bribed with jewels for the maidens. To release them also depends on you. O heroe, O you of large arms, destroy all the Asuras leaving none behind. And communicate this news to Janarddana (55-60)." 0 descendant of Kuru, thereupon binding the king Bhagadatta, Shishupala, Ahvati, Rulcshmi and other kings, like hissing serpents, with the nooses given by Hara Rulcshmini's son, endued with most excellent energy, took them all to the illusory cave. 0 descendant of Bharata, having kept there his own son Aniruddha as the guard of the gave, Yadu's descendant Pradyurnna took away the elephants, horses and cars of the Kshatriyas and put the remaining commanders and guards in charge of treasury in chain. O lord, thereupon when Krishna's son was ready to slay the Asuras, he, with the coat of mail on, said to $rahmadatta, t'oe foremost of the twice-born "See, Dhananjaya has undertaken to help you. You have no fear. Celebrate your work with a confident heart. 0 foremost of the twice-born, when the Pandavas have been engaged as your protectors you need not fear the gods, Asu:as or any other beings. The Asuras have not been able to touch your daughters even v.jith their mind; see, by my illusory powers 1 1~4:~,je ~el) t th"~ an the sacrificial grcuF~ci (W -.68).'0 CHAPTER CCXxxii. (DEFEAT OF THE ASURAS: THEY FIGHT AGAIN.) VAISHAMPAYANA sail:-0 emperor Janamejaya, when the kings, with their followers, were imprisoned fear entered into the mind of the Asuras. Completely routed by Krishna, Anarta and other Yadavas, dreadful in fight, the heroes fled away on all sides. Seeing it, the foremost of Danavas, Nikumbha, filled with anger, said :-"Why do ye, stricken with fear and stupified on account of your ignorance, break your promise and take to your heels ? You promised to avenge the destruction of your kinsmen. If you now break your promise and fly away to what region will you all repair (I--f) ? You will be able to reap the fruit if you can vanquish your enemies irrepressible in battle. Again if the heroes are slain in a battle-field they live happily in the region of the celestials. It you however fly away whose face

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will you behold in your house ? What will your wives say ? Oh fie on you i fie on you 1 you have not the least shame" 0 king, thus addressed, the Asuras, filled with shame, returned with double vigour and again engaged in an encounter with the Yadavas. Dhananjaya, Bhima, Nalcula, Sahadeva and Dharma's son, the king Yudhishthira destroyed all who went to that sacrificial ground where took place the martial festivity, consisting of diverse weapons, of those heroes. Those, who rose up into the sky, were slain by Indira's son and the foremost of the twice-born Pravara (7--9), Thereupon, O Janamejaya, in that battle-field there flew a river of blood like a stream filled with water in the rainy reason. It took its rise from the mountain Govinda and its water was the blood of the Asuras. The hairs were the mosses and creepers. The wheels were the tortoises and

MARI VAMS11A. the cars were the whirlpools. It was beautified with rocks of elephants and covered with trees of flags. The cries constituted the noise of ',the flowing stream-and the foams of blood were the bubbles. The swords were the fishes. And it assailed the heart of the coward (IO-t2). Beholdinj all his comrades slain and the enemies increase in power, Nikum. bha, by virtue of his own energy, all on a sudden leaped up. O descendant of Bharata, there Jayanta and Pravara, with arrows resembling thunder-bolts, obstructed Nikumbha irrepressible in fight. Desisting and biting his own lips the wicked Nikumbha struck Pravara with his Parigha who fell down on earth. As soon as he fell down Indra's son held him up and embraced him with his arms. Knowing him alive he at once let him off and ran towards the Asura. Nearing Nikumbha Jayanta struck him with a Nishtringsha and the Daitya too struck him with a Parigha (I3-I7). In the very next moment Indra's son wounded Nikumbha's person with numerous shafts. Thus wounded in drat dreadful battle the great Asura thought :--"I shall fight in the battle-field with my enemy Krishna who has killed my kinsmen. Why do I make myself exhausted by fighting witty Indra's son" -(I8---Ig)? Having resolved thus Nikumbha disappeared from that place and went where the highly powerful Krishna was. Seated on his AirAvata the virtuous destroyer of Bala, Vasava, had come there with the gods to witness the battle. Beholding his son victorious he was pleased. And extolling their actions repeatedly he embraced him and Pravara who was freed from stupifaction. Beholding Jayanta, dreadful in battle, victorious, celestial trumpets were struck at the CO" mand of the king of gods (20-23). On the other side be, holding Keshava, dreadful in battle, along with Arjuna near the sacrificial ground, Nikumbha, setting up a leonine shout attacked, with his Parigha, the king of birds Garuda, Bala deva, Satyaka3 Nar5yana, Arjuna, Blrima, Yudhistlaira: fr1 AR I V A MSi-l A, 623 Sahadeva, Nakula, Vasudeva, Shamva and Pradyumna. And so fought that quick coursing Daitya by virtue of leis illusory powers that none among those heroes, masters of all sorts of weapons, could see him. Not seeing him there Hrishi kesha (Krishna) medicated upon Vilwodakeshwara, the lord 4 of goblins (24-28). As soon as Krishna meditated on Him, they all, by the power of the highly powerful Vilwodakeshwara, could at once see Nikumbha, the foremost o these , possessed of ,r, illusive powers stationed before them like the summit of the Kailasa. At that time as if ready to devour all of them that hero was inviting his enemy Krishna the slayer of his kinsmen (2g-3o). From before PArtha had set string to his Gandiva bow. And seeing him for the present lie struck his (Nilcumbha's) body repeatedly with Parigha and other

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.r arrows (3I). O Icing, as soon as that Parigha, whetted on a stone and other arrows touched his body, they fell down on earth shattered and broken. 0 descendant of Bharata, seeing the arrows shot off his bow thus baffled Dhananjaya asked Keshava saying ;--"What is this, O son of Devaki ? My arrows, resembling thunderbolts, pierce even the moun tains. But why are they useless here ? I am greatly astonish ed at this (32-33)" O descendant of Bharata, thereupon Krishna smilingly replied o-'1 O son of Kunti, hear, I shall describe in detail how Nikumbha has become so very powerful. Repaying to the province of Uttaralcura, this irrepressible enemy of the gods, this great Asura practised hard austerities for one hundred thousand years. Pleased with it when Lord Harp was about to grant him a boon he prayed for three, as that Ile would not be killed by celestials and demons. The Lord A'Iahadeva, having the emblem of a bull on his banner, card :-"0 great Asura, if you act against me, Vishnu and the Bra;rirrarras you will even then be slain by Hara only. None "se rwtll able to kill you. 0 Nikumbha, myself and Vishnu

are both benefactors of the Brahmanas and th a Vipras z; -our greatest refuge." O son of Pandu, this Danava that highly powerful Nikurnbha. His three bodies, acquir; by virtue of the boon, are accordingly invincible by a sorts of weapons (35-do). While carrying away Bhanuma` I had destroyed;one of his bodies :his other undestructibl, body lives in Shatpura, and the third, endued with ascete energy, serves Diti. With his another body he always live. in Stratpura. O he roe, I have thus given you a complet: account of Nikumbtra ; now expedite the work of his den truction ; the remaining history I shall narrate afterwar~-(4I-43)~ O descendant of Kuru, while the two Krishnas were tlrt conversing that Asura, invincible in battle, entered into the cave Slratpura mentioned before. Seeing it and se archin for him the Divine Slayer of Madhu entered into that dreac; ful cave of Shatpura,. It was lighted up by its own effu genceand the sun and the moon did not pour its rays there It distributes happiness, misery, heat, and cold. Fnterirz that cave the Divine Janarddana said to the Yadava kind and engaged in an encounter with the dreadful Nikurnbl: (d5^47 ) The other Yadavas headed by Baladeva aw the Pandavas united, with Krishna's permission, follower Trim to the cave. Nikumbha began to fight with Krishnr lend Rulcshmini's son, according to the desire of his sir, released the friends who had been brought there by tlDanava. Released by Ruleshmini's son, they, with a view kill Nikumbha, delightedly arriv`e'd where Janarddana wa: Thereupon Krishna again said "O heroe, release the Icing. subdued by the e." Hearing this tire heroic and powerfson of Rukshmini released them all. Then the heroic king shorn of prosperity, could not say anything out of sharnE Observing silence they only sat down with their faces ca down (q8-52). Covinda was fighting with his dreadful enemy NilcL F~=' W~lo svgs trying his very best for victory. 0 lord, there ~~rishna was struck by Nikumbha with a Parigha and he was wounded by Krishna with a club (53=5d). Thus cut sorely by each other they both lost their consciousness. Seeing the Pandavas and Yadavas aggrieved the Munis, desirous

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of doing good unto Krishna, began to recite Mantras and adore him with hymns laid down in the Vedas. Thereupon regaining their consciousness the Danava and Keshava, again addressed themselves for fighting. O descendant of 1~harata, those two heroes, dreadful in battle, struck each other like two feghting infuriated bulls, or elephants or leopards (555g), 0 king, thereupon an invisible voice said to Krishna :"O thou of great strength, the Lord Vilwodakeshwara has order thee to kill this thorn of the Brahmanas with thy discus and acquire great virtue and fame" (59(o), Hearing this Hari, the refuge of the pious and the protecfor of the world, said "S,a be it." And then saluting 1Vjahadeva he discharged his discus Sudarshana, the destroyer of the Daitya race. That discus, effulgent like the solar disc, discharged off Narayana's hand, sundered Nikurnbha's head adorned with mast beautiful ear-rings (61-6z). As a peacock falls down on earth from the summit of a mountain, so his head, beautified with ear-rings, dropped down on earth. O king, the powerful Nilcumbha, the terror of the world being slain the Lord Vilwodakeshwara was pleased: (r) slayer of thy enemies, from the sky fell showers of flowers discharged by Indra and doe celestial busies were sounded: The whole world, especially the hermits, attained to an excess of joy. Thereupon the Lord Keshava, having Gada as his elder brother, delightedly conferred upon the Yadavas hundreds of Daitya maidens. And consoling the Kshatriyas repeatedly he, gave them precious jewels and diverse rai(r) "Ier'ts And he gave the Pandavas six thousand cars with itrses The rider of Garuda who always multiflies cities, 'i

626 HARIVAM51iA. gave that city of Shatpura to the Brahmana Brahmadatta X63-69). After the termination of Brahmadatta's Yajna the highly powerful Govinda, the holder of conch, discus and club, dismissed the Kshatriyas and gave a grand party with enough of rice, curry, meat and pudding before the Lord of Bel leaves and water. The self-controlled Lord Hari, fond of wrestling, made the expert wrestlers show their perform. ances before that party and gave them money and clothes. Afterwards saluting Brahmadatta he set out for the city of Dwaravati with his father, mother and the other Yadavas. That heroe, worshipped by people on his way, entered the charming city abounding in contented and beautiful people, and the streets of which were decorated with flowers. He, who listens to or reads the account of the conquest of Shatpura by the holder of discus, acquires victory in battle By hearing or reading it one, having no son, gets one, a pauper gets riches, a sick man is cured of his diseases, and one bound is released from the fetters. If this story is recited on the occasion of a Punsavana,* Garbhadhanat or a Sraddha it is considered as bringing about complete success. 0 Janamejaya, the man, who always reads the account of the victory of the high-souled Deity, the foremost of immortals of incomparable strength, is freed from tribulation and proceeds from here to a most excellent region. The Purusha, whose palms and feet are adorned with jems and gold, who is effulgent like the great burning sun, who is the subduer of his tnemies, who is the Prime Lord, who lies on the bed of four oceans, who has four he the best CHAPTER CCXXXIII. (THE HISTORY OF THE ASURA ANDHAKA). V ANAMEJAYA said :-0 foremost of Munis, O Vaishampayana, I have listened to an account of the spoliation of Shatpura. Do you now describe the destruction of

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Andhaka mentioned by you before. 0 foremost of speakers, I am also very anxious to hear of an account of Bhanumati's being carried a way and f (g_...2). va o the destruction of Nikumbha .ISHAMPAYANA said :-In the days of yore when all her sons had been slain by the Divine Lord Vishnu, Diti, with ascetic penances, worshipped Marichi's son Kashyapa. 0 descendant of Bharata, pleased with her penances, service, help and beauty the foremost of Munis, Kashyapa, said to her having asceticism for wealth :-O fair one, O religious lady, I have been pleased with you. Pray for a boon" (3-5)~ DITI said :-0 lord, O foremost of the pious, the gods have killed my sons and I have none at present. I pray for such a son of incomparable prowess whom the gods will not be able to kill (6). KASHYAPA said :-0 goddess, O daughter of Daksha, (r) you having lotus eyes, I have no influence over Rudra, forsooth your soon will not be killed by any other god save ""' Your son shall have to protect himself from Rudra Atmans and who has a thousand names, always lives in place (76-fig). :o: * A religious and domestic festival held on the mother's peaeelf.rst signs of a living conception. A eer,mcn; n~r`c; me~ prior 0.d (,enoeptiona hidesceed,hndanthwit of Kuru, thereupon the truthful Kashyacs fingers, the belly of that goddess. patouShe gave birth to a son having a thousand arms, thousand heads, two thousand legs, and two thousand eyes. O des. cendant of $harata, because he used to go about like a blind 'a people of that province called him by the narrae of .1 .1

F2ARPVATVtS1-pA, Andhaka. O Janamejaya, considering himself as above death, that Daitya used to oppress all and carry away by force their jewels. Having carried them away by force the highly proud Andhalca, a terror to all the worlds, compelled the Apsaras to live in his own house. Out of foolishness, that son of Diti, bent upon committing sin, used to steal other's wives and jewels (9->q). 0 descendant of Bhaxaka, once on a time that oppresser of ally with his own followers the Asuras, prepared himself for conquering the three worlds. Hearing it the Lord Sakra said to his father Kashyapa u-" O foremost of 1\rlunis, Andbaka is doing all this. 0 lord, command me what I should do. 0 Muni, how shall I suffer such oppressions of my younger brother? And how shall & strike the dear son of my step mother? O Sire, if the son of this worshipful mother be killed by me forsooth she will be worked up with anger" (i5-t$). Hearing the words of the king of gods the great iviunoKaslryapa said :-"May good betide you, 0 lord of the celestials ; I shall prevent him by all means." Thereupon 0 descendant of Blrzrata, Diti and Kashyapa, with great difficulty, desisted Andhalsa from conquering the three worlds (zg-2o). Although thus prevented that wickedsouled one began to oppress the immortals and the other inhabitants of the celestial region by various means (2i). The wickedminded demon uprooted the trees of the forest and spoiled the gardens. 0 descendant of Blaarala, even before the very presence of tfle gods, that Danava, elated with the pride of his strength, took away the charioteers and horses of Indra and the celestial elephants, of the quarters. That thorn of the gods used to throw obstacles in the way of those men who wanted to propitiate the gods with Yajnas (22-2). O king, in fear of Andhaka and the obstruction of Yajnas, the sacrificers stopped the performance vi sacrifi.es and the ascetics have up the practice of ha=

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HARIVAM9HA, austerities, At his command the wind blew, the sun gave its rays and the moon appeared and disappeared with stars. In fear of the highly dreadful and wicked And6aka, elated with the pride of his strength, the cars of the sky-rangers could not freely pass in the welkin (25-27), O heroe 1 0 upholder of the Kuru race, thus in fear of the highly terrible en the world was divorced from Om and ,Vashatkarf (28). Once on a time the sinful demon devastated the provinces of LTttarakura, Bhadraswa, Ketumal and Jamvu. dwipa. What more, although capable, the gods, Danavas and other creatures used to show him respect (z9.-80). 0 foremost of the pious, oppressed by Andhaka the Brahmavadins unitedly concerted measures for his destruction. Amongst them the intelligent Vrihaspati said :-- Save Rudra, no body will be able to kill him, for, at the time of conferring the boon the intelligent Kashyapa said to Aditi "I shall not be able to protect your son against Rudra (3I'33)" We should now find out the means by which the eternal Sarva, the benefactor of all, may be informed of the trouble of all the creatures (g4), If the' powerful, Divine Lord Bhava, the refuge of the pious, be informed of our object he will surety remove the miserq of the world, for to save the pious espicially the Brahmanas from the wicked is the work of Bhava, the god of gods, and the preceptor of the world (35-.36), Let us go and seek the help of the best of the twice-born Narada. He is a friend of IVIahadeva,and will point out to us an expedient ?" Hearing the words of Vrihdspati the ascetics saw Narada the foremost of the celestial saints in the sky (3_88), Wor shipping him duly and welcoming him the gods said ;-. celestial saint, O lord, O pious Rishi, go speedily to Kailasha and speak to the great god Hara, for the destruction of Andhaka." They said this to Narada for their own safety. ,fie " so be it" 39-40)All the religious ceremonies were stopped.

HARIVAMSHA. After the departure of the Rishjs the learned Muni Narada thought over this matter in his mind and arrived at a conclusion. For seeing the god of gods, Siva, the divine Munr repaired to the garden Mandara where he always lived (1-2'. O descendant of Bharata, having lived in Sulapani's (Siva's) charming garden of Mandara for one night, he, with the permission of Vrishadhwaja, took a well-set garland of Mandara flowers, the best of all sweet-scented articles and another of Santanaka flowers and set out for the city of the celestials. O king, having placed that highly fragrant garland around his neck Narada went where the wicked-souled Andhaka, proud of his strength, was (3-()p Seeing that garland of Santanaka flowers and smelling its sweet fragrance Andhalca asked him :-" O great Muni, having asceticism for your wealth, where have you got these beautiful flowers which'are always carrying such a beautiful scent and colour? They have, by all means, excelled the Santanaka flowers of the celestial region. Where do they grow and who is their owner? O Muni, whom the gods entertain as their guest, if you have respect for me tell me all this" (7-49)~ O descendant of Bharata, hearing this that foremost of Munis, Narada, having taws for his jems, held him by the hand and said :-" O heroe, these flowers grow in the charming forest situate on that best of mountains Mandara. They are the creation of the trident-handed deity (5o-5i). The ghostly attendants of the great Mahadeva guard that forest. So without his permission no body can enter there. Those goblins put on various dresses, use diverse weapons, are dreadful and unapprochable. On account of their being protected well by Mahadeva they are unslayahle by all creatures. In that garden of Mandara Hara, the

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soul and protector of all, and followed by goblins, always p'~,.ys there with the goddess Uma (52-5). O you born in the race of Kashyapa, if one adores Hara, the lord of the three HARIVAMSHA. 63 1 worlds with particular hard austerities he obtains the Mandara flowers. These trees, beloved of Hara, confer jewels of women, other precious stones and all sorts of desired-for objects (55-5(). O you of incomparable prowess, that forest of trees, where no misery prevails, is self effulgent. The sun or the moon does not pour its rays there. O you of great strength,amongst those huge trees some give scents, some water and some various fragrant raiments. They also pour various desired-for edibles and drinks. O sinless heroes know it for certain that in that Mandara forest no body experiences thirst, hunger or fatigue. What more, even in hundred years cannot be described the virtues, superior to those of the celestial region even, which those trees possess. (r) foremost of the sons of Diti, he, who lives there even for a day, acquires victory over all superior to that of Mahadeva even. There is no doubt about it. In my opinion that region had been selected before the creation of the world, as the heaven of heaven and happiness of happi ness (57-63. CHAPTER CCXXXIV. (ANDiiAKA GOES TO THE I AISHAMPAYANA said t.--O descendant of Bharata.. hearing attentively the words of Narada the great Asura Andhaka felt a desire for going to the mount Mandara (z)~ Raving gathered other Asuras (around him) the highly energetic and powerful Andhaka, elated with the pride of his strength, arrived at the mount Mandara. It was covered with huge clouds, great herbs and virtuous Siddhas. There lived ~)'~ re ~ at Rishis and it abounded in many elephants, sandal. MOUNT MANDARA).

HARIIVAMSEA. Aguru and various other trees. It was rendered charming with the songs of the Kinnaras and it danced as if with the blossoming trees blown by the wind. It was filled with the sweet notes of the birds and swans moving about beauti: fully. It was adorned with the highly powerful buffaloes, the destroyers of the demons and lions white as tie rays f the moon, It was filled with hundreds of deer. Arriving there he said to that best of mountains existing there in his own form (2-8). "You know that by virtue of my father's boon I am not to be slain by any. The three worlds, con: sisting of mobile and immobile creation, are under me. O mountain, out of fear, none is able to fight with me. O great hill, I have heard that on your table-land there is a forest of Parijata trees, the jewels of them, adorned with flowers conferring all desired-for objects. My mind is filled with curiosity---tell me speedily where that forest is on your table-land. O mountain, if angry you will not be able to do any thing against me : on the other hand if I oppress arid trouble you, T do not see any one who will be able to protect you." Thus addressed the mount Mandara disappeared therefrom (g-I2). Thereupon worked up with.great anger Andhaka, proud of his boon, set up a terrible leonine shout and said :-"O mountain, although requested by me you have not shown me sufficient honor, Now witness my strength-I will crush you within this very moment." Saying it the powerful Andhaka, elated with the pride of the boon, uprooted, with the help of the Asuras,a summit extending over many yojanas and began to grind it. O heroe, for this all the streams f 4hat huge mountain were blockaded. When Rudra came to know of all this he showed him such a special favour, that it appeared in the same beauty abounding in infuriated

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lephants, deer, various streams and variegated gardens, which it possessed before it was uprooted by Andtra,'~a I8). 11I8ft6vAM5Hs. r Thereupon by the power of the I,ord,the dreadful summits, uprooted by Andhaka, brought about tile destruction of the Asuras themselves (Ig), 0 'sing, the mountain summits crush ed those Asuras to death who uprooting them were flying away (20). Those Asuras however, who were sitting at ease on the table-land of the mount Ndandara, were not killed thereby. Seeing his soldier's thus crushed down Andhaka set up a terrible leonine shout and said :---"O mountain, there is no need of fighting watt' you. $ invite him who is the owner of tile garden situate on your elevation. Let him come forward to fight. what is the use of carrying on the work of destruction remaining in d' field" (2y-23); Thus addressed Isguise in the battle 80 he I;ord ?viaheswxta, desirous Gf killing him, took up his mace and arrived there riding on his bull (a4). The intelligent, three-eyed deity, the lord of goblins came there encircled by ghosts and goblins. At that time when Mahadeva was worked up with anger the entire world shook and the rivers flew in contrary courses with burning water (a5-2(), O king, by Hara's energy all the quarters were consumed with fire and the planets began to fight with one another. O descendant of Kuru, at that time all the mountains were moved and the god of rains sent down showers of char-coals accompanied with smoke. And the croon became hot and the sun cool. The Brahmavadins forgot the Vedas. O sinless one, at that time the asses gave birth to cot's and the cows to horses. The trees were reduced to ashes and fell down' on earth. The bulls began t Oppress the trine and the trine began to ride on the bulls, All tile quarters were filled with Rakshasas, Yatudhanas and I'ishacas, Beholding the universe in such an altered cond"tl the Divine Mahadeva cast off his mace effulgent like rre, O king, drat dreadful mace discharged b ' y Hara, fell on the breast of the Asura Andhalca, the thorn of tile pious. ari,~ r'~mediately reduced him to ashes (z7-33), HARiVAMSHA. When the enemy of the world was slain, the gods ar, the Munis, having asceticism for their wealth, began to pr vitiate Shanlcara (3l. Celestials bugles were sounded ar showers of flowers fell down. O king, the three work' vere freed from anxiety and enjoyed rest (35). The go< _~,nd Gandharvas began to sing and the Apsaras began ; r?ance. The Brahmanas began to recite the Vedas and pe form sacrifices (36). The planets recurred their naturr-Pusitions and the rivers flew in their proper courses. Fi: ~iid not burn in water. All people began to cherish hop( (37). The foremost of mountains Mandara again shone beauty-adorned with its pristine prosperity and effulgen: ( ,8). Raving thus benefitted the gods the Lord Hara beg~, to sport with Uma again in the garden of Parijata (39). CHAPTER CCXXXV. (THE YADAVAS SPORT 1N THE OCEANf.

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ANAINEJAYA said :-O Muni, $ have thus listened to =count of the necessary destruction of Andhaka, by whit = lie intelligent ahadeva restored peace in the three work; c behoves thee to describe to m c. why the second body ':lrumbha was destroyed by Krishna; the holder of disc_2~, VAtst-zAMpAyANA said :-O' sinless king, you have I1Pates reverences for listening to the history of sari, t` :;~.fy powerful lord of the universe. I should therefo = .:critye it to you (3). O king, while living in the o,!4-.;b Hari, of incomparable energy, sailed by sea HARIVAMSHA. 635 the sacred shrine of Pindaraka (). O descendant of Bharata, at that time Ugrasena and Vasudeva remained as the goverm hors of the city. All others followed Narayana (5). 0 king] Baladeva, Janarddana, and the parties of other princes, energetic like the immortals, set out separately (6). O king, thousands of dancing girls accompanied the beautiful Vrislrni princes adorned with ornaments (7). O heroe, removing the ocean from its own bed the powerful Yadavas had settled those thousands of dancing girls in Dwaravati (8). Those beautiful dancing girls, on account of their accomplishments, became the objects of enjoyment to the princes fig). (r) lord, drinking that the Yadavas might not suffer from an internal fend for women the intelligent Krishna established this prac9ice amongst the Bhaimas (zo). While sporting in the water, the powerful Baladeva, the foremost of Yadus, inebrite with drinking wine and adorned with a garland of wild flowers, was enjoying only with Revati like a ChalcravAka bird. Making an enclosure with his own persons Govinda, the creator of all, having eyes black like a cloud, was sporting separately in the ocean with his sixteen thousand wives. 0 king, at that time, amongst the women of Keshava every one thought :-`1 I am the most favourite of Keshava : he is sporting only with me" (zz-z). A11 those damsels, having signs of sporting all over their person, were flirting with Govinda (z5j, Amongst those good women the beautiful damsels of Narayana felt conceited by thinking "I alone am the most favourite of Keshava." Krishna's women, as if with their eyes, were drinking the ambrosia of Keshava's cou+itenance. All those damsels, whose minds and eyes were fixed only on Keshava, looked more beautiful than before. The Lord Narayana, having pleased them all, those women, having their minds and eyes fixed on one man, did not cherish Jealousy against one another. As if possessed entirely 6y l~eshava those beautiful women began to shake their heads with pride (I r((r),z2 z). In pursuance of the ways of jis

universal form the self-controlled Hari began to sport those women in this way in the pure water of the ocean (22s O hero., at that time at the command of Vasudeva tire wat_ of the ocean was freed from salt and the great ocean bega to carry transparent water, possessing all sorts of fragranc (23). The ocean yielded its water ;to whatever extent th_ women wanted, either up to their knees, thighs or breast (z,' As the rivers pour their watery contents down into tl:: ocean, and as the clouds pour water on the blossomin., creepers, so in that watery sport Keshava's women sprinkle-, him with water (25). Some of them, having eyes like deer, held Hari by the neck, and said :-" O Hari, I a; being drowned, save me" (26). Some handsome damsc. began to row in wooden boats of the shape of herons ar: serpents (2y). Some . began to row in 1Vlakara-shaped boa and others in boats of various shapes (2,S). In order please Janarddana an the water of the ocean some worn., swam depending on their own breast and some on wate jars. (2g). Krishna himself, filled with joy, began to spe with Rukshmini. hlarayana's wives did what pleased mc~ Keshava, the foremost of immortals (30). There among those thin-built damsels, having cloud like eyes and wea. ing clothes of fine texture some imitated the movemen' of Vasudeva. Entering into the minds of those worner Keshava, conversant with the mental desire of all, satisfie whatever they wanted (31-33). Although lord of 2 self-controlled persons, the powerful, eternal, divine Hrisl~ kesha, according to the exigedcies of time, brought lril=self under the control of his beloved

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wives (33). Wonder the damsels regarded JanAddana remaining there in huml guise as their becoming husband both as regards bir`and accomplishments. In this way those clever won" began to seek with devotion and offer sufficient honor Krishna endued with kindliness and always smiling bef(? speaking (3q--35). HARIVAMSHA. 637 In order to sport with the women in water the princes formed a separate party. Those heroes, the mines of accomplishments, were sporting under water (36). O king. the women, proficient in the art of singing and dancing whom the princes had brought there by force, were pleased with their kind behaviour. Seeing the charming acting of those beautiful women, and hearing the music of b their songs the Yadu ugles and I (37-3g). vlren Lord immeasurable energy, nchachuda, Kouveri and Mahendri, they came with folded hands and saluted him. Consoling them, he said. IVIAftADEVA said:--"O ye beautiful Apsaras, for satisfying me do you enter here without any anxiety and please the Yadavas as their playing maids. Show them all the accomplishments that you possess in various musical instruments, dancing, singing and other mysterious arts. They are all like my limbs. If you please them therefere you will meet with your wellbeing." Having accepted that command of Hari's with lowering heads those Apsaras joined the Yadavas as their playful maids (3g-44) O sinless one, as clouds in the sky are lighted up by a l;ghtning so the water of the ocean was ablaze as soon as they entered there (45), Standing in the water as if on land they played many notes on water as in the celestial region (46). Those women, having expansive eyes, pilfered the minds of the Bhaimas elth garlands of celestial fragrance, Aairxrents, sportive smiles, gestures, movements of eyes, anger and service after their own hearts (4,-4g), Those leading Apsaras repeatedly threw up the inebriete Bhaimas i3to the sky and brought them down (4g). In order to please the Yadavas the powerful Krishna too, with his sixteen tLiousand wives began to sport happily in the sky (50), The :eroic Bhaiinas knew the power of Krishna of immeasurably

ttARtV'AMStiA. energy and so they were not surprised at this feat of his ; rather they observed perfect gravity (5t). O Bharata, O slayer of enemies, amongst them some, of their own accord, returned to Raivataka, some to their own houses, and some to desired. for forests. The water of the ocean, which no one else can drink, was, by the command of the powerful lord of the world Vishnu, converted into a good drink for all (5253) Hoiding the damsels, having lotus eyes, by the hand they began to move about freely in the water as on land and dive again into the water (54). Various sorts of edibles and drinks were brought before them as soon they thought of them. In ibis way, those damsels, wearing garlands of fresh flowers, began to sport with those Yadu princes in that solitary place (55"'56) Thereupon when the evening set in the invincible Vrish. nis and Andhakas put on unguents on their persons after bathing and began to sport in house-boats (5y). O descendant of Kuru, in all those boats the celestial archetect Viswa. karma lad made various palaces such as Chaturasra and Swasthilca (58). Some of those boats were like the mounts Kailasha, Mandara and Sumeru. Some of them were like birds and some like deer (K9). The rooms, made on those boats, were spread with carpets, lighted with emeralds, Chandralc-anta, Suryalcanta and other precious jams. Its doors were made of Vaiduryas. In those boats painted with gold there were rooms of the form of a joy Garuda,Krounchy, Sulea and elephant (6o-6I). Those golden boats, guided by boatsmen, beautified greatly the water of the ocean abounding in waves (62). With floating small boats, large boats, and flats the abode of Varuna was

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beautified (63)' Tike the sky-ranging cities of the Gandharvas the boats of the Bhaimas began to move about in the ocean (64)~ O descendant of Bharata, the celestial architect Viswakarm~ toad made all those boats after the celestial garden Nandana~ Garden- P wl s, tanks, chariots and other works of ~. WAtztvnMSHA. were laid out there in imitation of arose of the Nandana garden. O heroe, what more shall I speak, at the command of Narayana, in those blots, resembling those of the celestial regions, every thing was constructed after its celestial model (6-67). In the forests that were laid out on the boats of the highly powerful Bhaimas the birds, emitting sweeter notes, were pilfering their minds. The white coals, born in the celestial region; were emitting various notes liked by the Yadavas. Encircled by she-peacocks the peacocks, emitting sweet notes, were dancing on the roofs of the houses beautiful like the rays of the moon (68-7o). The flags, hoisted on the boats, were filled with diverse birds-and the bees, sitting on the garlands, were humming. At the mandate of Narayana beautiful signs of the season appeared in the sky and the trees were continually showering flowers (7I --7a). There blew charming and delightful wind, surcharged with filaments of flowers, carrying the coolness of sandal and exciting desire in men (y3), O king, at that time by the influence of Vasudeva, the holder of discus; the $haimas enjoyed heat and cold according to their pleasure. None of them experienced, hunger, thirst, exhaustion or sorrow. Thus in their sport in the ocean which was continually enlivened by the sound of trumpets, music and dancing the Bhaimas, protected by Krishna, sported obstructing that vast watery expanse for many a yajanas (74-.77), The Divine Architect had constructed the boat of the high-souled Deity Narayana in imitation of his dress. O king, all the valuable jewels of th. three worlds were brought into the boat of the highly energetic Krishna. O descendant of $har'ata, for each of the wives of Krishna, a separate room was made of gold and adorned with pearls and sapphires. Thus adorned with flowers of all seasons and supplied with all sorts of perfumeries the leading Yadus played with the aus. E%icious gods (78---8z).

HARIYAMSI1A. CHAPTER CCXXXVI. (THE SPURT OF THE YADUS CONTINUED): ' AISHAMPAYANA said:-Having lost all control ove himself and his movements for drinking Kadamvari win and with his eyes reddened tile highly beautiful Bala, c large arms pasted with sandal, began to sport with Revai: (t). As the full moon shines in a cloud so clad in raiment black like clouds the divine lama, fair like the rays of t!clioon and with eyes rolling in intoxication, shone there With Kundala on his left ear only and adorned with beat ful lotuses, the smiling lama attained to an excess ow delight by repeatedly looking at the countenance of l:iu beloved consort adorned with side-long looks (3). Thereupon at the command of Keshava, the destroyer ~` Kansa and Nikumbha, the beautiful Apsaras approaches' die holder of ploughshare prosperous like heaven itself f~ beholding Revati and lama (4). Those beautifulabodie Apsaras, endued with charming physical frames, salute , Revati and lama and began to dance in accompanime: . with time. And some of them sang with gestures expressil ' of every sort of emotion (5). According to the comma<;c of &aladeva and tile daughter of the Ravata king they beg -to display various gestures acquired by them as desired ' the Yadavas (6). Having dressed themselves after women of the country of the Yadavas those thin-built a"` b,_autiful damsels sang, in their language, songs set to t1)0P sands of tunes (7). D heroe,

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before that assembly they sai:various sacred themes conducive to the pleasure of la.~ and Keshava, such as the destruction of Kansa, Pralarw t and Chanura ; tile story of janarddana's being tied to mortar for which his glory was established by Yashodw ad~ 1'c obtained tile name of Damodara : the destruction of Aristha cPnd Dhenuka: his residence in Vraja: the destruction of Putana ; his uprooting of the trees Yamala and Arjuria ; his creation of wolves in tune 9 tile suppression of the wicked king of serpents Kalya by Krishna in the lake : the return of Madliusudana from that lake with lotuses, lilies, conches and Nidijis : the upholding of the mount Govardhana for tile benefit of Gokula by Keshava, the source of well-being to tile world: how Krishna cured the hump-backed woman, tile seller of powdered scents : these accounts of the Lord shorn of birth and imperfections. The Apsaras also described how the Lord, though not a dwarf Himself, assumed the most wretched dwarfish form : how Soublia was slain : how Baladeva held up his ploughshare in all these battles : the destruction of other enemies of the gods : the battle with the proud kings at the t"rle of the wedding of the Gandhara princess ,_ the carrying away of Sublidra; the battle with Valahaka and Jamvumali ; and how he carried away all the j well in the very presence of Sakra after defeating him (7-r4). king, while those beautiful women were singing all these and various other themes pleasant and delightful to Sangkarshana and Adhokshaja, the highly beautiful Balarama, drunk with l~adamvari wine, began to sing with his wife Revati accompanied with sweet clapping of hands (I5.-I6), Beholding Rdma sing thus, the intelligent, high-souled and highlypowerful Madhusudana, in order to please him, began to sing with Satya (17). The greatest heroe of tile world, Partha8 Who had come there for E4iie sea-voyage, also delightedly Joined the beautiful Sublaadra and Krishna in their singing (;5). O king, the intelligent Gada, Sarana, Pradyumna9 Si'a'nva, Satyaki and the son of Satyarjit, the greatly power. ful Charudeshna also sang there in a chorus. Rama's sons, tile greatest of heroes, the princes Nishatha and Ulmukha, the commander, Akrura, Sankha and other I `~'so sang there (r9-.2Q,. eading Bhaimas

HAROVnIMstiA. F t that time, O Icing, by Krishna's power tile boats i;,c;eased in size and Janarddana sane to his best along with aloe loading nhaimas (2I). O heroic pince, vvl:en tile ;srimortal-lilze Yadu c"~iefs sang i~D this way the whole world ,as filled with j(r)y and sins yVe;e dissipated (2)). Jhere~~t..,, for pleasing Keshava, the slayer of Ii~9adhu, N7.radar tl~,,- guest of the celestials, began to sing -in such a way amongst the: Yadavas that a portion of his m=rued hairs Melted away (23). O prince, composing tile songs there and then, that Mani, of immeasurable energy, sang them amongst tire Bhaimas again and again with various gestures and motions (2q.). Thereupon beholding Baladeva, tire daughter of the king Revata, Keshava, Pritha's soak SatyabhamA' and Sublradra, tile intelligent Rishi smiled repeatedly (25). fiithou<h the wives of Keshava were patient by nature still the intelligent Narada, ever fond of joking, with his gestures, smiles, motions and with various other means which could excite their laughter, made them laugh (26). As if instructed the Divine Muni N'arada sang various tunes high and low arid for pleasing Krishna be began to laugh aloud and eared tears of joy (27). O Prince, then the youthful damsels, conversant with gestures, gave away, at Krishna's command, the beg;, jewels of the world, beautiful raiment, garlands made in heaven, Santanalza flowers, pearls and other flowers born in all seasons (2b-29).

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Thereupon after the termination of the musical soiree the Divine Krishna, holding the great and incomparable Muni Narada, by the hand, ju5nped into the ocean with Sa.tyabl:ama and Arjuna (30). Smiling a little the highly beautiful Krishna, of incomparable prowess, said to Sun's son :-" Let us form ourselves into two parties and sport in the water of tire ocean with the damsels. In this water of t' ,e ocean let Bttladeva and Revati with my sons and some r'E the Bhaimas form one party and let the remaining Bhar~ ~-~=` and Bala's sons join my party" (~I--??) f-1ARtvAMSHA. 643 Afterwards the highly confident Keshava said to the ocean stationed before him with folded hands :-" Ocean, let your water be sweet and shorn of sharks (33), May your bed he adorned witty ferns and rinay your banks be worthy of . happy touch by the two feet. And may you, by my power, give alt that you know of suited to the taste of manklind May you give every sort of drink Iiktd by p~-uple and may gentle fishes, adorned with gold, sapphires and pearls] rar.s~, in year water (35), May you hold jems, and fragrant, charming and red lotuses and lilies of sweet touch and served by bees (3( , May you hold numerous jars and golden vessels, from which the Btiaimas will drink, of :V1airc:ya, iviadlrvikau and Asava wines (37), O ocean, be thou of cold water fragrant with the scent of flowers. Be thou so very careful drat Yadavas with their women may not suffer any ineortvenince (3$)" O kir rg, having said this to the ocean Krisdina began to sport with Arjuna. Satrajit's daughter, well-read in trims given by Krishna, sprinkled water on 1Varada's body Thereupon Rams, his body reeling with intoxication, held lustfully, with his own hands, tlros of Revati and jurrrprel. sportively into the water of the ocean (r c). Following Rams the sportive sons of Krishna, whir their eyes rolling m intoxication al-ad tile other leading Bhaimas, shorn of their unguents, raimaints and ornaments, deligti!cddy jumped into the ocean, Nishatha, IJlmulia and other sons of Baladeva with garlands of Santanaka flowers around their neck, clad in variegated raimenks, drunk and bent on sports $ig, as well as the remaining Bhaimas joined Keshava's party (4I'-42). The powerful Yadavas, having beautiful marks and pastes on their persons, with watering vessels in their hands, began to sing songs of sweet tunes and beautifully suited for that place (q3). Afterwards hundreds ._; welldressed damsels, fond of music, united with Apsaras living tri the celestial .region] began to play vas-ions votes

I-IAFt1VAM511A. Those youthful damsels, conversant with playing instruments :n the water of the etherial Ganges, and having their minds fully possessed by Cupid, delightedly played on jalczdardura* and sang songs in accompaniment with it (45). At that time the beautiful celestial dancing girls, having eyes like lotus petals and adorned with lotus stalks, assumed the beauty of lotuses blown by the rays of the sun (46). Icing, filled with the moon-like faces of those women appearing like hundreds of full moon, either going there of their own accord or under the decree of the Providence, the ocean appeared like the sky adorned with a thousand moon G Icing, the cloud-like ocean was beautified with lighting-, like woman. The lord of waters appeared like clouds in the sky dispersed by lightning (48). .'hereupon Narayana, who had put beautiful marks on his body, Narada and other members of his party sprinkled water on Baladeva and his party who had also put (r)n beautiful marks. And the latter also sprinkled water on the farmer (fig). At that time the

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wives of Krishna and Sangkarshana, out of intoxication caused by VAruni wine and worked up with music, delightedly threw water upon one another with hands and watering instruments (50). The Bhaimas, possessed by wine, Cupid and self-dignity, with eyes reddened with intoxication, threw water upon one another and in this way assumed harsh attitude before the very presence of the ladies : they did not desist although they sported for a long time (5y) Beholding thus their too much familiar intercourse, Krishna, the holder of discus, thought for a moment and then prevented them. He too, with Partha and Narada, desisted from playing on instruments in the water (52). The Bhaimas, ever affording delight to their beloved women, although they were highly sensitive, at once understood Krish,-`''~" * A Bind of musical instrument played in water. HARIVAM3HA, intention as soon as he gave hints and desisted from playing in the water : but the damsels continued dancing (53). After the termination of the dancing party Upendra got upon the shore even while the other Yadavas werei n the water. He then gave the best of Munis Narada becoming unguents and afterwards himself partook of thern (5d.), Then beholding Upendra get out of water the incomparable Bhaimas soon left the water. Then purifying their persons with unguents, they, with the permission of Krishna, retired to the drinking ground (55), Seated there in order according to their age and position those well-known heroes refreshed themselves with diverse edibles and drinks (56), Thereupon the cooks, with great pleasure, brought there cooked meat, venegar, pomegranates and meat of beasts fried on iron rods (57), Then a young bufaloe, well-roasted on a rod, hot, soaked in clarified butter, and mixed with venegar, Sochal salt and acid, was served (58). Meat of many fat deer roasted according to the process of skillful cooking, and sweetened with venegar was next brought (59), Legs of beasts, mixed with salt and mustard and fried in clarified butter were also served (60). The incomparable Yadavas, with great pleasure, partook of those dishes with the roots of Arum campanulatura, pomegranates, common citrons, asafartida, gingerade and other fragrant vegetables. They then drank in beautiful cups (6z). Encircled by their beloved damsels they drank various wines such as Maireya, Madhvika and Asava prepared from the meat of birds roasted on a rod with clarified butter, acid juice, salt and sourish articles (62). They also partook of other -side dishes, various fragrant salted edibles of white and red colour, curd and preparations of clarified butter (63), 0 king, Uddhava, Bhoja, and other heroes, who did not drink, delightedly took vegetables, vegetable-curries, cakes, curd and pudding (64). From the drinking vessel named palavi, they drank various fragrant drinks, milk and buttes

HARIVhPJiSO:'.A, with sager and took various sorts of fruits (65). In t1:: ,ay the heroic Blraimas were pleased with eating to the: t=;1, Afterwards, they, having their wives as their con: r) anionF, joined the music again with pleasure, initiated b, their consorts (66). Thereupon when the right set in the Divine Upendr_ asked fll present in the party to go on with the son:-, ChhdLi rya of various tunes sung by the gods and Gandharva (67), O king, then Narada began to play on his Vina whi;;~ with six scales and Ragas* brings about the concentratic of mind, Krishna began to perform flallz'slaaka-)- aceorr -panied with the music of his flute and Partha began to p!r on his Mr2'a'anga:+ otter leading,~Apsaras played on variot other instruments. Thereupon after Asarita, the beautif, Rambha, a clever actress, rose up, played and pleased Ratnand Keshava. Afterwards, O king, Urvashi, having beaus fuf and expansive eyes, Hima, Mishrakeshi, Tilottarn'. Menaka and other celestial actresses rose up in order an: pleased Hari with singing and dancing. Having his mine attracted

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by their charming singing and dancing Vasude~: pleased them all with presents after their own heart. prince, those honorable and leading Apsaras, who had bec. brought there, were honored with betel leaves at the deli . of Krishna (68-72). O king, thus the various fragrant fru, and the song Chhalikya, which were brought from t= celestial region out of Krishna's desire and his favour t swards mankind, were known only to the intelligent son Rukshmini. It was he who could use them : and it v~-he who distributed betel leaves at that time (73-74)~ T' * A mode of music of which six are enumerated viz. Bhairava, Mat. .S2ranga, lHindola, hasanta, Dil5aka and Megha : they are personified poetry and mythology. t A minor dramatic entertainment chiefly of singing and dancing by t-nale and eight or ten female performers, a ballet, f' A kind of musical iestrcnnent. hEtD6$IVAfVISHA, 647 Chhalikya song, conducive to the well-being, nourishment, and prosperity of Naravaua of glorious deeds, and which was great, auspicious and productive of fans;: and piety to mankind, was sung in chorus by Indra-like Krishna, Rama, Pradywnna, Anuvindha and Sha,nva (75-.76). This Chhalia kya, which was sung there, was capable of bearing the axle of virtue and destructive of sorrow and sin. Repairing to the celestial region and hearing this Chhalllcya song the illustrious king Revata regarded four thousand Yugas as one day. From it originated the various divisions of the Gandharvas as Kumarajatz; &c., (77-78). O Icing, as hundreds of lights are produced by ooe light so various classes of Gandharvas have emanated from Chhalikya. O king, with Pradyumna and other leading Biraimas Krishna and Narada knew all this (79). Like unto streams and the water of the ocean people of this world knew Cbhalikya only by illustration. It is possible to know the virtues and weight of the F-Iimalaya but it is not so, without practising hard austerities to know the Murchana* and time of Chhalikya (8o-8z). O ping, what of Chtralikya with six scales and Ragas men, with great difficulty, cannot even come to the end of its eleventh division SuhumaraYat2: Know it for certain, O king, that the slayer of Madhu had so arranged that the gods, Gandharvas and great Rishis might attain to a devotional spirit on account of the virtues of Chlralikya (82d-83). On account of its being sung by the god, amongst men, Krishna, before the Bhaimas for slowing favour unto the world, Chhalikya, sung by the immortals only, attained to such a celebrity, that formerly on the occasion of a festivity Bhaima boys used to `'te it as an example. And the elders used to approve of their saying and the boys, youths and old men used to sing I` it) a chorus. " Love is the ,,^est and not age"--to remind tl'e mortals of this virtue of their own race, tire heroic ~ A tone or semitone as placed in its scale, the seventh part e a Gramao '' scaly

Yadavas, the ordainers of ancient religious rites, did so in the land of mortals. O king, friendship is known by love therefore keeping love before them, the other Vrishnis, Andhakas and Dasharhas, except Keshava, used to treat their own sons even as friends. Thereupon saluting the delighted Madhusudana, the slayer of Kansa, the contented Apsaras returned to the celestial region which too was (accordingly) filled with joy (8-88). CHAPTER CCXXX'VII. (li?MUM$HA CARRIES AWAY- BHANUMATI.) VAISHAMPAYANA said :-While the virtuous Yadavas were thus sporting the highly wicked and unapproachable Danava, Nileumbha, the enemy of the gods, desirous of bringing on his self-destruction, finding a loop-hole, stole away= the beautiful daughter of Bhanu by name Bhanumati (r-z). O heroe, formerly, the daughter of his brother Vajranabha, by name Prabhavati, had been taken away by Pradyumna and Vajranabha had been killed. Remembering this

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former enmity and keeping himself aside that one, pro: ficient in illusions, played upon tKe women of the Yadavas and stole away Bhanumati (3-). Although the garden; attached to the female appartment of Bhanu, was unapproach= able, still at that time there were no guards for the Yadavas were busy with their sports. Taking advantage of this weak moment the wretched D-anava carrid away the maiden (5) (r) thou the victor of armies, while that weeping maiden was being carried away there arose all on a sudden a ge~'` tumult in the female appartment (6). Hearing lamentations in the female appartment of Bhanu, the heroes, Vasudeva and Ahuka issued out, filled with wrath. And not seeing the offender before them, they, in that dress, went where the highly powerful Krishna was (7---8). Hearing of that great insult, Janarddana, the slayer of his enemies, rode, together with f'artha, Garuda the enemy of the serpents (9). Having commanded the heroe having the emblem of a Makara on his flag to follow him on his ear he asked Kashyapa's son Garuda to proceed (ao). O king, before Nikumbha, unconquerable in battle, could reach the city of Vajra, Parttxa and Krishna. the slayers of their enemies, overteok him in the way (a t). Beholding them the highly powerful Pradyumna, the foremost of those conversant with illusions, divided himself into three portions (t2). On the other hand, Nikumbha, like unto an immortal, smilingly fought with there all with heavy clubs (t3). Holding the maiden Bhanumati by his left hand, the great Asura Nikumbha repeatedly hurled the club with his right hand. Although thus assailed, Keshava, Kama (Pradyumna) and Arjuna, none, could strike him ruthlessly lest they might wound the maiden (y--.a J): O king, although capable of slaying that irrepressible enemy they began to sigh piteously out of their excessive compassion for the maiden (t6). As when a serpent gets round a camel, a tnan, well up in the use of arms; strikes the serpent leaving the camel to itself, so Partha, the foremost of archers, began to strike the Daitya with his arrows (a7). In pursuance of the rules of art, their training and reasoning; Partha, Kama and Krishna did not strike the maiden but wounded the banavas with their cane-like arrows (t8). Thereupon resort= ing to his illusory powers Nikumbha so disappeared with the maiden from that place that no body could know it krishna, Kama and Mananjaya however immediately pur= sued him : he, however, went on assumbing the semblance E a yellow vulture (rg-2o). Thereupon saving the maiden, 87-

Krishna an there with Pradyumna (30)Thereupon desirous of &-Aiting the highly powerful Nikumblia came out of the cave. 0 king, no sooner he came out of the cave than Dhananjay'a, with arrows shot off his Gandiva bow, obstructed the thorough-fair. Inspite of it Z' Nikumbha, the foremost of the powerful, came out, took uP his club covered with thorns and struck PArtlia on his head (31-33). Thus assailed with that club Pritlid's son vomit' ted blood and lost his consciousness. The Asura, master of illusions, smilingly struck the heroic son of Rukshmini, tl'e' I L, nost of those conversart with illusions, who was wait!vg ret HAR IVA NISH A. 65o the, heroic Dbailinjaya assailed him again with cane-like arrows piercing Ills very vitals (21). Thus pursued by those heroes that great Asura, the slaver of his enemies, travelled Z' all ov--r the earth consisting of seven Insular continents and dropped down with the maiden at last on the bank of the river Chela GangA flowing on the summit of the mount Gokarna (22-23). None amongst the gods, Asuras or great ascetics could cross that mountain protected by the energy Of M;31)Adeva (24). Finding this weak point of Nikumblia, the Bhaima chief Pradvumna, invincible in battle and quickcoursing, got hold of the maiden BhAnumati. And Krishna, and Arjuna began to assail the Asura

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greatly with arrows, Then leaving the northerm range of the mount GoIcarna, Nikumblia fled to the southern range. Both the Krishnas however, ridina on Garuda, pursued him (25-26). Gradually the great Asura entered into Shatpura, the abode of his kinsmen and those two heroes spent the night at the mouth Oi the cave. With Krishna's permission the heroic son of Rukslimini delightedly took Bhaima's daughter to the city of DxvAraka. And keeping her there he returned to Shatpura full of DAnavas and beheld the two Krishnas of dreadful prowess at the mouth of the cave (27-29). Thus occupying the entrance of the city of Shatpura the highly powerful A Arjuna, desirous of slaying Nikumblra, waited HARIVAMSIiA. with his face against him. Wounded on the head with that unseen stroke of the club the heroic Pradyumna lost his consciousness. Beholding them thus assailed and insensible Govinda, having Gada as his elder brother, beside himself with anger, took up his club Koumodaki and ran towards Nikumbha. Those two irrepressible heroes, roaring, fought with each other (34-37), Riding his elephant Airavata along with tire gods Sachi's Lord began to witness that dreadful combat like unto the battle between the celestials and Asuras. Beholding the gods Hrislrikesha, tire slayer of his enemies, tried to kill the Danavas in a wonderful battle, desirous of doing good unto the gods (38---39). Whirling his Koumodalri, the large-armed Keshava, conversant with military science, displayed many wondrous manoeuvres (40). Nilcumbha too, the foremost of Asuras, by virtue of Iris training hurled his club, covered with many thorns, and displayed various manccuvres (4r). At that time they fought like two roaring bulls for a cow, two roaring elephants and two leopards worked up with anger (42). Q Bharata, thereupon setting a highly dreadful shout, he, with his club, set will eight bells, struck Krishna having Gada as his elder brother. He too hurling his huge club threw it on Nikumbha's bead (43-44)~ At that time holding idle for a moment his Koumodaki club the intelligent preceptor of the world, Hari fell down insensible on earth (45). O king , while the high-souled Vasudeva was reduced to this plight tire whole world was filled with lamentations, With the cool water of 1VIandakini a"'rixed with ambrosia, the king of gods himself sprinkled Keshava. O Icing, Krishna, the foremost of gods, did so of his own accord, or else who can render the high-souled Hari insensible ? O descendant of Bharata, thereupon regaining his consciousness, Krishna, the slayer of his enemies, took up his discus and asked the wicked Asura to bear it (491. At that `tie Casting off his body there the irrepressible Nilcumbha,

HARIVAMSHA. a great iVlayivin, went away. Keshava however could not know it (5o). Thinking that either he was dead or on the point of death and remembering the obligations of the heroes hC did not strike him who was fallen. Thereupon regaining them consciousness Pradyumna and Arjuna came there and cons,. Bering Nikumbha dead stood by Krishna (5 t-52). Afterwards coming to know of the real truth Pradyumna, conversant with illusions, said to Krishna :-" 0 father, the wicked Nikumbha is not here. He has fed somewhere else" (531 No sooner Pradyumna said this than Nikumbha's body disappeared. Seeing it the powerful Lord, with Arjuna, laughed (54)~ (r) heroic king, few minutes after they saw all over the earth and welkin thousands of Nikumbha. The spec. tators also saw the heroic Krishna, Partha and IZukshmini's son in innumerable forms. It appeared indeed wonderful (55-56). At that time amongst those great Asuras some held PArtha's bow, some his huge arrows, some his hands and some his feet (57). Thus when the innumerable bodies of Partha were caught the As::ras carried away the heroic Dhananjaya to the sky. Thus when separated from Partha the heroic Krishna and his son pierced Nikumbha with numerous shafts. Still they could not see his end. One 1'vileumbha, divided into twain, became two. Thereupon seeing every thing correctly by his celestial wisdom the Divine Lord Krishna, the origin of the present and future and the slayer of Asuras, saw the true form of Nikumbha, the creator

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of illusions and the stealer of Dhananjaya. And before the presence of all creatures he, with his discus, cut off his head (58-62.) O descendant of Bharata, when his head was thus sundered that foremost of Asuras, leaving aside Dhananjaya, fell down like an uprooted tree (63). 0 giver of honors, at that time Partha was about to drop down from the sky. At Krishna's mandate his son held him up (64,' When Nikumbha thus fell down on earth the deity Krishna consoled Keshava and with him repaired to Dwaraka (_55)~ HARIVAMSHA. 653 Raving returned delightedly to Dwaraka the Lord Krishna, (r) descendant of Yadu, and the foremost of Dasharhas, saluted the high-souled 1\Tarada (66). Thereupon the highly energetic Narada said to BUanu :- Q descendant of Bhaima, do not consider yourself insulted on account of your daughter being carried away (by another). 0 Bhanu, listen to great cause hereof (67). O heroe, on one occasion while sporting in the garden of Raivata, this your daughter excited the anger of the foremost of Munis Durvasa who wrathfully imprecated a curse on her saying :- She is very much ill-mannered and she must fall into the hands of an enemy." At that time, myself along with other Munis, propitiated him on behalf of your daughter saying :- O Muni, O foremost of the pious, dost thou, informed of the essence of religion as thou art, imprecate a curse on this innocent girl who is observing her religious obligations? We request thee to show favour into her" (68-70). O Bhaima chief, after we had said this Durvasa stood with his face down for a moment and then stricken with compassion said :-" What I have said will prove true. It will never be otherwise. Forsooth she will fall into the hands of an enemy. Although thus fallen into the hands of an enemy she will not be virtually contaminated : and she will obtain a beautiful husband, will be lucky, a mother of many sons and mistress of immense riches; this thin-built lady will always have beautiful fragrance around her person, will always remain youthful and will forget the sorrow consequent upon her being carried away by the enemy (y-f4)" O heroe, thus it had been p:e.ordained so for Bhanumati before; do you now confer her on Sahadeva for that son of Pandu is virtuous, respectful and heroic Thereupon regarding the words of Narada, the virtuoussouled Bhaima gave away Bhauumati to Madri's son Sahadeva (76). Having sent an emissary Keshava, the holder of discus, had brought Sahadeva there. After the wedding ceremony 1554 HARI VAMSHA, was over, he, with his wife, returned to his own city. man, who reverentially listens to this conquest of Krishna reads it, acquires success in every business (7;._..7g), CHAPTER CCXXXVIII. (THE DESTRUCTION OF VAJRANABHA : AN ACCOUN'jOF PRABHAVATL) JANAMEJAYA said :-.Q Muni, O thou the foremost the pious, I have listened to an account of the stealing aw:: of Bhanumati, tile conquest of Keshava, the bringing r: Chlalikya from the celestial region, and the god-like sport the Vrishnis of incomparable energy in the ocean and mar:, other wonderful subjects. While describing the destrrsc tion of Nilcumbha you have mentioned that of Vajranabh_ O Muni, I am now curious to hear this (t-31, VAISI3AMpAYA siad :-O great !ring, U descendant Bharata, hear, I shall now describe the destruction of Vajra nabha with an account of the victories of Kama are Shamva (4). O victor of armies, a great Asura, celebrate by tile name of Vajranabha, practised hard austerities on tl . summit of the mount Sumeru. released with his penance,the Divine Brahma, the grandfather of the world, askehim to pray for a boon (5-(), O king Janamejaya, them at, that foremost of Danavas prayed for'two boons tha, even the gods might not kill him, and that he might g.= the city Vajra where even the air cannot easily enter, wlricgives every sort of desisred-for objects even when tire ~~e not thought of, which has gardens encircled by wal HARrVAM8HA, t on branch cities, and peerless jems

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Y that boon he of every descrip_ kin Asura lived got what Ire wanted and the great Vajranabha in tire city of Vajra (tr. . O g, seeking refuge with that rent ) millions o f de g Asura who had obtained this boon mops lived in that cit his garden and in man Y of Vajra, in Y charming branch cities. O king, tile enemies of the gods lived there tented t1-, , healthy, weft-fed and con boon ,t2), pace tt a time, elated with the Pride of tile boon given in his favour and that of his city Vajranablra got hi mselF read y the wicked world. O Icing, a Y to impede the course of the approaching the king of gods he said '(O slayer of paka all the three worlds are tile comet on properties of all the high-so sons of .Kashyapa. I therefore to govern the three erefore wish worlds. If you, O king of gods, do not approve of my proposal, give me battle" (I3.,r . 5) O descendant of Kuru, hearing the words of V . Mahendra aJranabha, tile foremost of celestials, consulted with Vrihase pall and said Kas6yapa is now engaged 'tgentle one, our father, the ascetic at is fair" (t~,~t ter its terminati rn a sacrifice Af he will do wh 7) Thereupon tile Darrava went to his father Kash expressed Yapa and his desire. O apa said what the king of had communicated gods son, go now to the city of V`'Jra and live there controlling Yourself. After the ter_ mrnatr f the Yajna I will do what is fair" (t9) Thus addressed Vajranabha returned to his OW cit Thereupon Mahendra Y )raving many doors Gwent to the city f what Vajranablra and communicated secret) Dwaravati y to Vasudeva had said. Thereat Janarddana said O vasava, tire horse_sacrifice of Vasudeva is now at band. urination I will kill Vajranabha (~0~2~), O )ord D refuge of the pious even the wind cannot enter into his cttY if Vajranabha does nor wish it. At a Convenient hour. we will `ncert measures for entering there)' rlewertdank of .Bharata, honored by Vasudeva' . s sort rn

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HA6tlVn MSf'. A laic horse-sacrifice the king of gods set out (24). Even before lie termination of Vasudeva's sacrifice tile heroic Vasava and Keshava, the foremost of celestials, began to think of means for entering into tile city of Vajra (25). During the Celebration of Vasudeva's sacrifice an actor; lay name Bhadra, pleased the great saints with his beautiful acting. The leading Munis then asked him to pray for a boon. Thereupon saluting those best of Mun.is assembled in the horse~sacrifice, the actor Bhadra, resembling the king of gods himself, as desired by Krishna and as if urged on lay the goddess of learning, prayed for the following boon (a6a8). THE AC FOR said :-" 0 foremost of Munis, may I be: come the food of all tile twice-born ones : may I range over the earth consisting of seven insular continents : may I, without any obstruction, range all over the sky : may I be gifted with strength and be not slain by all creatures mobile and immobile. May I assume any form I like either of one born, dead or immediately born. May not decreptude over take me and may tile Munis always remain pleased with me" (z9-32). O king, the Munis said " so be it." That immortal-like one began to range all over the earth consisting of seven insular continents. He began to show his performances in the cities of the Danava kings, in Uttarakura, Bhadrashwa, Ketumal and the island of Kalamra. On the occasion of every Parva, that great actor, who had obtained the boon; used to come to Dwaralca adorned with the Yadavas (33-35), Thereupon, one day, the Divine Sakra, the king of gods, said to Dhartarashtra swans :-." O celestial birds, although you are tile carriers of the gods and tile pious, still you are our brothers on account of your being begotten by Rashyapa (36-37). Now the great duty of killing the enemies of the gods awaits us. You should satisfy it. But take care, cic~..`: -``.-.-"ge the counsel (3&). If you do-not obey tire COW HARIVAMgy;A, 657 naands of the gods you will meet with a hardppunishmento (r) foremost of swans, you can go anywhere you like (3g!o therefore going to the most excellent city of Vajranaol,a; where no one else can enter you should range in the tanks of his inner appartment (40). Vajrai:?Ibha has a jewel of a daughter, peerless in beauty; in tire three worlds; by n;;nze Prabhavati who is fair like the rays of the moon (4z). I have heard that her mother has obtained that beautiful daughter by virtue of the boon conferred by the goddess Haimavati (4z). O Swans, her friends has kept that beautiful and chaste maiden for Swayemvara and she too will select a husband of her own accord. Do you describe to her tire various accomplishments, family, beauty, character, and age, of the high-souled Pradyumna (43-44)~ Wiren you will find that the chaste daughter of Vajranabha ha felt some attachment for Pradyumna, take carefully her news to Pradyumna and return with his message to her. In Oil's work of an emissary you should, according to your inteiligenre, govern your eyes and faces. You should thus do m,: a good turn now (45-47). 0 swans, what more shall f speak, you should describe all these accomplishments of. Pradyumna to her, which will likely attract Prabhavati's rrrind; you should communicate to me and to my younger brother ;Krishna at Dwaravati daily what happens tl.ucc l4849). You should thus exert yourselves so long as the self-controlled Lord Pradyumna does not carry away Vajranabha's daughter (50). Those Danavas, elated with the pride of the boon ccfrrferred by Brahma, are not to be slat: by the gods. So their destruction in the battle-field should be brought about by Pradyumna and other sons of gods (5i), An actor, Bhadra by

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name, has of late obtained the boon (of entering into his city). So the Yadavas, headed by Pradyumna, will enter into Vajranablra's city in his guise (5z). O Dhartarashtras, you are to do ail that I have said. Besides for doing me this good you should do what

HARlVisMSi:A, inore crops up in time. O swans, to enter into the city w~Ijra depends on his will. The gods cannot enter there 7y means whatsoever (53-54) CHAPTER CCXXXIX. THE CELESTIAL SWANS GO TO THE CITY OF VAJRr,, (r) AISHAMPAYANA said :-O king, from before the swa: .. used to go to the city of Vajra. So hearing the words ~, asa.va they at once went there (I). O heroe, those bi; `:uttiped into the charming tanks filled with golden lotus and lilies which could be touched. Although they had cor: ;_ :~i,any a time before they now astonished all with tlv:r polished and sweet words (2-3). O king Janamejay:_; speaking in sweet words ;those celestial swans ranged t'~e tanks of Vajranabha's inner appartment and became i:i=. great favourities. He then said to those Dhartarastras t_c: Eealowing words (q-5). "You speak these sweet words pause you always live in the celestial region. Come hea. always whenever you will know of a great festival in r-f house. O swans living in the celestial region, regard tl_ house of" mine as your own and enter here confidently" (6(r)=. O descendant of Bharata, thus addressed by Vajranab ~_ 6chose birds entered into tire palace of the king of Danav: for the work of the gods they spoke like men and ma :: acquaintance with all speaking various words (8-9). At tl:vf r=rne the women, who were living in the palaces of Kashf-: - pa's sons (Lynavas) partakers of alt forms of blessing=; ~.ttained to great delight on hearing of drat beautiful accol-: c~f 19~e swans (IO)a HARiVAMSHA. 6 Thus ranging in the inner appartment of Vajranabha, the swans saw his beautiful and smiling daughter Prabhavati and made her acquaintance (I I). Amongst them the goose Shuchimukhi contracted friendship with the princess of charming smiles (I2). Relating hundreds of beautiful stories Slluchirnul<hi created the confidence of Vajranabha's daughter and one day she said to her (Ig). "O Praboavati, I consider you the most beautiful in the three worlds as regards your beauty, character and accomplishments. I wish to tell you some thing (I4). O you of beautiful smiles, your youth is almost gone : that which is gone does not return like the water of a stream (t5). There is no other happiness to women greater than enjoyment with men in this world. I tell you the truth, O auspicious lady (z6). Q you of fair limbs, although ordered by your fattier to snake a free choice, why do you not select one of the gods or Asuras as your husband (I7) ? O youthful lady, many a bridegroom, endued with beauty, heroism and other accomplishments, come here and go away disregarded. O lady, when you do not like a bridegroom becoming your family and beauty, why should then, O you of fair limbs, Rukshmini's son Pradyumna, who has none in the three worlds equal to him, in bravery, accomplishments, pedigree and beauty, come here (I8-.2p) ? O you of a beautiful waist, although he is a man of men, that highly powerful and virtuous-souled one shines like a god amongst the gods and like one of them amongst the .Danava, (2I) Seeing trim the women cannot cheque their natural love as the cow cannot cheque its milk and the stream its water (22), I dare not compare his face with the full-moon, his eyes with lotuses and his gait with that of a lion (23)~ 0 fair lady, what more shall I say ? The powerful Lord Vishnu, having brought Cupid (the limbless god, Ananga; under his

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subjection as one of his limbs, has created him as his son extracting the very essence of the world (24) He gas stolen away, in his childhood, by the sinful demon

660 HARIVAMSHA. Shamvara: having slain him and kept his character unscathed he learnt all his illusory powers (25). All the accomplishments, that are worthy of being sough for in the three worlds, and all those that you can imagine, exist in Pradyumna. In his effulgence he is like fire, in patience he is like earth, in lustre he is like a lake." Hearing it Prabhavati said to Suclaimulchi (26-z7) :"O gentle lady, I have heard many a time from the Conversation between my father and the intelligent Narada that Vishnu is living in the land of men (28). With burning cars, Shranga (bow) and club he has consumed the races of the Daityas. O honourable lady, he is the great enemy of the , sons of I3iti and should be shunned by them. The king of Danavas collects information about Vishnu from the Asuras who live in the branch cities for his well-being. O you of sweet smiles, every woman wishes that the family of her husband may be superior to that of her father. If you however can find out any means for bringing him here you will show me a great favour and purify our family. I ask you, O you of sweet words, tell me how Pradyumna, born in. the fancily of Vrishnis, may become my husband. I have learnt from the conversation of elderly Asura women that Hari is a great enemy of the Daityas and gives them great trouble. f had heard before how Pradyumna was born and how the powerful Shamvara was killed by him. What more shall I say? Pradyumna'is always present in my heart. But the means by which I may be united with him is solely wanted. O friend, learned you are no doubt ; still as a maid servant of yours, I appoint you as my emissary. Point out to me the means by which I may be united with him." Thereupon consoling her Suchimukhi smilingly said :-y-(29-38). sr O you of sweet smiles, I will go there as your emissary and communicate to him your great devotion (39). 0 you of beautiful waist, O you of sweet smiles, I will so exert that he may some here and. jozz may become, t1iP rnn=rsx tIAttIVAMSHA< of Cupid (rlo). O you of fair eyes, regard what I have said as true. Communicate to your father that I speak cleverly; you will reap a great benefit therefrom" ? Thus spoken to by the goose Prabhavati acted accordingly. The king of Danavas said to the goose in his inner appartment. " O beautiful Suchimuktri, Prabhavati has communicated to me about your cleverness in speaking. Do you describe to us becoming stories. Tell us what wonders you have seen in this world, not seen before by any and whether worthy or unworthJ- of being seen by others." O king, the goose then said to Vajranabha (t-q.5) '` 0 foremost of Danavas, I have seen an intelligent saintly lady, by name Shandili, perform a wonderful feat by the side of the mount Sumeru (q.6). That Shandili, the good friend of the auspicious daughter of the mountainchief (Uma) is large-minded and a great benefactress of the world (47). I have also seen the auspicious actor, who has obtained a boon from the 1Vlunis, who can assume shapes at his will, who always gives food. to all in the three worlds. and is liked by all. O sinless hero, that actor travels always in Uttarakuru, the island of Kalamra, Bhadra.shwa, Ketumal, and other islands. He knows many songs and dances of the gods and Gandharvas. And with his dancing he surprises the gods (48-50)." VAJRANABHA said := ` 0 goose, I had heard of this many a time before. The high-souled Siddhas and Charanas had mentioned this to me (5i).' O daughter of a bird, I am also stricken with curiosity for seeing that actor who has obtained this boon. But there is none to speak of those accomplishments of mine to him, hearing. which he~will come to i m e (52),

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' THE GOOSE sand :-O foremost of Asuras, that actor is an appreciator of merits. Hearing of accomplished persons he travels over the seven insular continents. 0 great Asura,

t3nIZIVAnasHA, if he hears of your great accomplishments, know him as aP ready arrived- here (53--'54)~ VA3RANABtIA said:-"O auspicious daughter of a bird, C goose ! may good betide you. Do you so arrange that the actor may come here" (55). Thus despatched on an errand by Vajranabha, the swans went to Krishna and the king of gods and communicated to them every thing (56). Hearing it Adhokshaja engaged Pradyumna in the work of acquiring Prabhavati any killing Vajranabha (57). O descendant of Bharata, resortinf: to his celestial Maya Hari sent the Bhaimas there disguise: as actors (58). They dressed Pradyumna as the heroe, ShAmva as hip fool, Gada as his companion and dressed other Bhaimas with becoming dresses. Leading dancing girls were the fit hero fines of that party. The actor Bhadra and his party wer also suitably dressed. Thereupon ascending the carr.: driven by Pradyumna, the great car-warrior Yadavas set our on the mission-of the highly powerful celestials. 0 king, ac that time they all assumed the semblances of men and women as necessary though they were men. Thereupon the-r, arrived at Supura, a dependant city of Vajra (5g-63). CHAPTER ECXL. (THE YADAVAS ARRIVE AT THE CITY OF ASURAS ,AS ACTORS.) AISHAMPAYANA said:-Thereupon king Vajranah?ordered the Asuras living in their own cities, "Give ~.Y= &iARIVAMSNA, 663 most excellent rooms (r). Treat them as guests, give them various jewels and various raiments which please people (2)." Recievia~g the order of their Chief they did all this. And arriving there, the actors too, heard of before, excited their curiosity (31. With great delight they welcomed the actor with presents of jewels (q.). Thereupon the actor, who had obtained the boon, pleased highly the citizens of Supura with his dancing (), They gave a performance of the great epic Ramayana : the birth of the incomparable Vishnu for the destruction of the king of RAkshasas (Revere) (6). How Lomapada and Dasharatha had brought for Shasta, the Muni Rishwashringa through prostitutes (y). In that performance the actors so perfectly personated the characters of Rama, Lalcshmana, Shatrughna, Bharata, Rishwashringa and Santa, that even the elderly Danavas were startled and spoke repeatedly of the similarity of their appearances (8.^.g), Seeing their dresses, acting, entrance and introduction the Danavas were filled with wonder. With particular parts of the pert :ornrance the Asuras were so much pleased and attracted that they repeatedly rose up, expressed their appreciation and gave away charming necklaces of gold and Vaidurja, bracelets and cloths. After receiving their remuneration the actors, with separate slokas, eulogised the A sums in order of their family and birth (g-t3). 0 king, afterwards the inhabitants of the dependant cities communicated to Vajranabha the arrival of the beautiful actors (tq.). O Bharata, the king of Daityas had already heard of it. Now pleased he sent a messenger to bring the actor. At the mandate of the king of Danavas, the Daityas, living in branch cities, `k the Yadavas, disguised as actors, to the charming city f Vajra (zS-16). For their accomodation, a beautiful

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louse, built by the celestial architect, was offered, and necesary articles, by hundreds, were given them (y). There '1'n having set up a beautiful pandal the great Asura, 7 alranablrao trade a great festival with the actors (a8). After

F-RARt VAMSIiA, they had been relieved of toil the highly powerful Vajra nabha gave profuse jems and requested them to begin tla; play (tg). O king, having kept the women of his famil~ behind a screen at a place from which they could see all, th:: great Asura himself sat with ibis kinsmen (20). Then dress-. ing themselves as actors, and arranging for the concert th:c $haimas, of dreadful deeds, went on with the performanc (2t). They first played various tunes on musical instr~:, menu, as Kansya, Veuu, Muraja etc. Afterwards the womec, brought by the $haimas, sang the Gandharva song Chhalr, dzya, delightful to the mind and ears (22-23). Then wit`,: seven scales, Gandhara and others, three Grama.s, and wit-: Rkgas, Vcasanta and others, they sang sweetly the sort of the sacred distension of Ganaa (2). Hearing that swe, song of the coming down of Ganga set in time and tur Asuras rose up again and again and pleased the actors (a y, For some business the powerful Pradyumna, who had a~. sumed the guise of an actor, Gada and Shamva conducted tl: Nandi.* After the termination of the Prologue Rukshmin'~_ son sang the hymn, accompanied with beautiful gesture: of the deseension of Ganga. Afterwards they began tl performance of the drama Rarhbhabha'sara.j- $hura ackE the part of Ravana, Monovati represented Ramblt: hradyumna Nalakuvara and Shamva his Vidushalca.$ ' their illusory powers the Yidavas represented the sce; of Kailasha (26--2g). They acted how the wicked Ravs: was imprecated by Nalakuvara, worked up with anger a how Rambha was consoled (30)`.' After the performance this drama, the glory of the high-so,,uled Narada by heroic Yadavas, the Danavas were pleased with the danci * Eulogium of a king or praise of a deity recited in benedictory G'? -at the commencement of a religious ceremony or the opening of a dram t A drama describing the laoing away of Rambha in search of her ivyc~ Something like a fo; . : ~ i to the Royal Courts. 13ARIVA1LiS1iA, of the highly powerful Bhaimas. They gave them costly apparels, jewelleries, necklaces set with costly jems, beautifons, cars ranging in the sky, elephants coursing in the etherial region, cool and celestial sandal, Agura, and other scents and the valuable jem Chintamani which gives all that is thought of. Giving away presents in this way at every scene those I)anavas were deprived of their riches and jewels. Even the women of the Lanava-Chiefs shared the same fate (3t--37)~ On the other hand, Prabhavati's friend Suchimulchi said to her:-` O you of fair beauty, I had gone to the charming city of I3waraka protected by the Bhaimas. 0 you of sweet smiles and beautiful eyes, I saw Pradyumna there secretly and told him about your love for him, 0 you having lotus eyes. Pleased he has appointed this evening for meeting you (3$-0). O you of a beautiful waist, the Bhaimas never speak an untruth ; verily to-day you will meet your love" (g). Hearing it Prabhavati, filled with jay, said to the goose :-`6 (r) fair lady, to-day wait in my room and sleep here. If you live by me I do not fear any body. With you 1 wish to see Keshava's son." The goose said to her lotuseyed friend Prabhavaki " So it will be." Afterwards with Prabhavati, she went up to her quarters (z-44), Thereupon in the upper storey of that house constructed by the celestial Architect, Prabhavati began to make arrangements against Pradyumna's arrival. After the completion of the arrangements, the goose,

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with Prabhavati's permission, went away speedily like air for bringing Kama. Going to Kama who was living in the guise of an actor that one of sweet smiles said "you will see her to night. And re s turning speedily she said to Prabhavati, " 0 you of expansive eyes, console yourself; Rukshmini's son is coming" 45-48)Thereupon seeing a fragrant garland filled with bees 'arried for Prabhava.ti, the highly powerful and self-cons `=rolled heroe, Pcadyuennae the slayer of his enemies, sat therh$4

HARBVAMfSHFS. (r)n assuming the form of a bee. That garland, covered black~bees, was taken by the maid servants to the inr-; appartmeat and kept near Prabhavati. O gentle king, why ; gradually evening set in, the other bees fled away. The having none to follow him the heroic Bhaima chief sloe: sat on Prabhavati's ear (4g---53) Thereupon beholding the highly charming full mo_,:: arise there Prabhavati, a clever speaker, said to the goo=;: ' O friend, my limbs are burning, my mouth is being dria up and my heart is filled with curiosity. What is the nar,s~ of this disease ? The newly-risen full moon of cool-rays . liked by all. It is still creating anxiety in me as if it is rz,:', liked by rne. Oh fie on the nature of a woman 1 I have r...;,:. seen him-I have wanted him after only hearing of him-.. still my limbs are burning. I am saying so of my own acccflest my love may not come. Alas ! if he does not come will meet the same fate with the silly lily. Alas ! althou~'E, I am self-controlled stil I have been bitten by serpent-life Cupid (5-58). The rays of the moon are by nature co(,".'' delightful and charming. But, wonder, they are scorchic< my body. The wind, carrying the filaments of variouflowers, is cool by nature, still it is scorching my beautiluframe like forest-fire (5g-6O). I asn thinking of beiWpatient, but my weak mind, shattering my resolution, dcr.= not allow me to do so. Forsooth, losing control over r~:,a mind, I will run mad and be killed, for my heart is trembii:''; and I am looking again and again wildly (6g--62). CHAPTER CCXLI. fPRADYUMNA APPEARS BEFORE PRABHAVATI AND MARRIES HER.) VAISHAMPAYANA said :--Afterwards thinking " this maiden has been completely possessed by me." Krishna's son delightedly said to the goose :-"Tell the daughter of the Daitya king, that in the guise of a black-bee, I have come here along with other black-bees attached to the garland (t-z). I am now at present under her command. Let her do what she likes to do with me." Saying this, the beautiful husband of Rati appeared there in his own form (3). At that time the house was lighted up with the effulgence of the person of the intelligent Madana. And the beautiful rays of the moon were put to shame (4). As the lord of waters (the ocean) rises with the lord of night (moon) on a Parva day, so Prabhavati's ocean of love increased on seeing Kama (5). Then turning her eyes a little with bashfulness, Prabhavati, having eyes like lotuses, sat there with her face cast down (6). Seeing it Pradyumna held, with his own, the hands of thin-built and beautiful Prabhavati be_ decked with handsome ornaments. Then with hairs of his body standing erect he said :-"Why have you cast down Your face resembling the full-moon and acquired after desiring for it a hundred times ? Why do you not speak with me (7"-g) ? O you of a fair face, do not crush the effulgence of Your countenance. Cast off your fear and favour this servant of yours. There is no more time, O timid girl. The hour for my return has well-nigh arrived. I pray to you with folded hands, shake off your fear. As you are peerless in beauty and fidelity so according to the condition of time and place favour me by a Gandharva marriage" (9.I z). Thereupon touching fire existing in the jem (he put on)

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668 HARIVAhPS::A, and reciting the mantra the Bhaima heroe Pradyumna pet.formed the Homa ceremony with flowers. Thereupor_ holding Prabhavati by the arm embellished with most ex. cellent ornaments he circumambulated the fire of the jerr (i2-t3). O king, at that time to keep the honor of Achyuta~ son, Hutashana, the divine lord of effulgence, the witness: of virtue and sin in the world, blazed up. Thereupon seal. ing in his mind about the Dahshana (money-gift) the heroi descendant of Yadu said to the goose :-`r0 bird, remaining at the gate, do you guard us" (iq.---t5). Hearing it the goosF saluted him and went away. Afterwards spending the whole night he, early in the morning, went to the theatre Although reluctant Prabhavati gave him farewell, and he too thinking in his mind of the beauty of his love, went away. Thus awaiting the orders of Indra and Iseshava, the Bhaimas, for the great work, lived there disguised as actors Keeping the secret close those high-souled ones awaited the= hour when Vajranabha would go out for conquering the three worlds. O king, as long as Kashyapa was engaged in. his sacrifice so long there did not take place any dissension between the high-souled and virtuous celestials and the Asuras ready for conquering the three worlds (i6-24). Thus while the intelligent Yadavas were waiting there for the proper hour there appeared the rainy season delight ful to all creatures (25). The swans, fleet like the mini; used daily to carry the intelligence of the highly powerfu, princes `to Shalcra and Keshava. Thus well protected b those Dhartarashtras the highly powerful Prac'.yumna tls' to spend every night with the beautiful Prabhavati (26-27) The Asuras, possessed by Death, could not perceive thus they had been surrounded by the swans and actors in th~ oity of Vajra at the command of Vasava v28). By and by well protected 6v the swans the heroic son of Rukslimin began to spend even the day in Prabhavati's house (2g). descendant of Kuru, on account of his illusory powers, on= HARIVAMSHA, half of his body used to appear on the stage-and with the other half he lived with Prabhavati. The Asuras used to envy the high-souled Yadavas for their prosperity, humility, character, sportiveneas, cleverness, simplicity and learning. Their women used to envy the Yadava women for their beauty, luxury, scents, pure words and conduct (3o-g2). O.leing, Vajranabha's illustrious brother Sunabha had two beautiful and accomplished daughters--.one of them was named Chandravati, and the other Gunavati. They daily used to go to Prabhavati's house 133-34), One day seeing Prabhavati engaged in love affairs in her house they asked her about it on account of their confidence in her love for them (35), She said :-"I possess a learning which can soon bring a desired-for husband and gives prosperity. It has such a wonderful power, that whoever, may he be a Danava or god, is thought of he at once comes losing all control over himself. By the power of this learning I sport with the son of a god. See, by my power, Pradyumna has become my most favourite." Seeing him, endued with beauty and youthfulness, they were filled with wonder (36-g$). Afterwards smiling gracefully the beautiful Prabhavati again addressed to her sisters words suited to the time :-"The gods are always engaged in virtuous acts, ascetic penances and are truthful : on the other hand the great Asuras are haughty, fond of ;pleasures and untruthful. So the gods are superior, for victory is there where reign virtue, asceticism and truth (39-i. I will instruct you in this learning ; you may select two celestial youths as your becoming husbands. By my power you will soon get them" (q.2). Hearing it the two sisters said to Prabhdvati having beautiful eyes " So it will be." Thereupon when the honorable daughter of Vajranabha asked Pradyumna about it fie mentioned the names of his uncle Gada and the heroe Shamva for both of them were beautiful, accomplished and valiant (43(r)4~

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670 HARIVAMSHA. PRABIIAVATR said :-Formerly pleased with me Durvasz~ conferred on me this learning : it gives good luck anc always preserves maidenhood (q.51. The great saint said :-."He, whom amongst the gods, Danavas and Yalcshas you., will think of, will be your husband. I desired for this heroe. Do you take this learning and you will in no time be united with your loves." Thereupon, O king, those two beautiful daughters o4 Sunabha, filled with joy, accepted the learning from the mouth of their sister and practised it. Then they thought of Gada and Shamva. Covered with illusion by Pradumna:, those two heroic Bhaimas entered there with him. Those two heroes, fond of the pious and the slayers of their enemies espoused them according to Gandharva rites after recitina the mantras. Of them Gada married Chandravati and Keshava's son Shamva Gunavati. Thus awaiting the orders of Sakra and Keshava those leading Yadus lived there happily with Asura girls (46--5t). CHAPTER CCXLII. (A DESCRIPTION OF THE RAINY SEASON.) VAISHAMPAYANA said:-In the rainy season, while lool.ing at the sky filled with clouds KAma having, a countenance= like the full moon, said to Prabhavati of beautiful eyes " O fair lady, see there appears the moon of beautiful rah: covered with clouds like your face covered with hairs. O yo' of fair eye-brows, see the lightning on the cloud looks beautiful like your handsome gold ornament, 0 you of fair lirpb5, the clouds are discharging torrents of rain like unto your necklace (t-3). The cranes, emerging in the drops of water, are shinning like the rows of your teeth. O you of fair eye-brows, the lotuses being under water, the tanks full of streams do not look beautiful fq:). The clouds adorned with crane, like beautiful and clean teeth, are appearing like elephants, with huge tusks, about to fight with one another in the forest (5). O you of beautiful limbs, like unto circlets on your forehead the three coloured rain-bow, adorning the sky and clouds, is gladdening the damsels (6)a Txpanding their large feathers, the peaLens looking perfectly beautiful in the company of their mates and delighted at the muttering of couds, are dancing and emitting notes in return (7). Displaying their charming beauty for a moment on the turrets other peacocks are dancing on the roofs of the houses, white like the moon (8). With their feathers exhausted, the beautiful peacocks, adorning for a moment the tops of the trees, are again gaining to the naked ground in fear of new grown-grass (g). The delightful wind, proceeding from cool drops of rain, like sandal-paste, is blowing carrying the fragrance of Sarja and Arjuna flowery the very friend of Cupid (to). O you of a fair body, had not this wind brought new showers and removed the exhaustion of sporting it would not have been so much liked by me (ti). What is dearer to men in this season of the union of lovers than the approach of this fragrant wind (t2) ? O you of fair body, beholding the banks of the river overflown with water swans exhausted, and united with Sarasas and Krounchas, are delightfully gaining to find out quarters after their heart (13). O you of beautiful eyes, on the departure of the Swans and Sarasas emitting notes like the clatter of car-wheels, the rivers and tanks, shorn of beauty, do not appear charm!",-, any more (>'4). The 'goddess sleep, informed of the true character of the rainy season and Hari, having saluted the most beautiful Sree, has sought refuge with Upendra, if he hears of your great accomplishments, know him as al_ EiARmaMsHa. ready arrived- here (53-..54).

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VAJRANABHIA said :-`O auspicious daughter of a bird, r~ goose ! may good betide you. Do you so arra actor may come here" (55), Thus despatched on an errand by Vajranabha, the swans went to Krishna and the king of gods and communicated to them every thing (56). Hearing it Adhokshaja engaged Pradyumna in the work of acquiring Prabhavati and killing Vajranabha (57), O descendant of Bharata, resorting to his celestial Maya Hari sent the Bhaimas th as actors (58). They dressed Pradyumna as the heroe, Sh$mva as his fool, Gada as his companion and dressed other Bhaimas with becoming dresses, beading dancing girls were the fit heroines of that party. The actor Bhadra and his party were also suitably dressed. Thereupon ascending the cars driven by Pradyumna, the great car-warrior Yadavas set out on the mission'of the highly powerful celestials. O king, at that time they all assumed the semblances of men and women as necessary though they were men. Thereupon they arrived at Saupura, a dependant city of Vajra (5g-63). nge that the ere disguised CHAPTER ECXL. (THE YADAVAS ARRIVE AT THE CITY OF ASURAS ,AS ACTORS.) VAISHAMPAYANA said ; Thereupon king Va~ran` ' ha abordered the Asuras living in their own cities, 'Give them tveRtvAM9,1A. 663 most excellent rooms (z). Treat them as guests, give them various jewels and various raiments which please people (2)." Recieviug the order of their Chief they did all this. And arriving there, the actors too, heard;of before, excited their curiosity (31. With great delight they welcomed the actor with presents of jewels (4), Whereupon the actor, who had obtained the boon, pleased highly the citizens of Supura with his dancing (5), They gave a performance of the great epic Ramayana : the birth of the incomparable Vishnu for the destruction of the king of RAkshasas (Ravana) (6). How f.omapada and Dasharatha had brought for Shanta, the Muni Rishwashringa through prostitutes (y), In that performance the actors so perfectly personated the characters of Rama, Lakstimana, Shatrughna, Bharata, Rishwashringa and Santa, that even the elderly Danavas were startled and spoke repeatedly of the similarity of their appearances (8..-g)a Seeing their dresses, acting, entrance and introduction the Danavas were filled with wonder. With particular parts of the per. formance the Asuras were so much pleased and attracted that they repeatedly rose up, expressed their appreciation and gave away charming necklaces of gold and Vaidurja, bracelets and cloths. After receiving their remuneration the actors, with separate slokas, eulogised the Asuras in order of their family and birth (g-t3). 0 king, afterwards the inhabitants of the dependant cities communicated to Vajranabha the arrival of the beautiful actors (r4), Q $harata, the king of Daityas had already heard of it. Now pleased he sent a massenger to bring the actor. At the mandate f the king of Danavas, the Daityas, living in branch cities, took the Yadavas, disguised as actors, to the charming city f VaJra (d5"w6). For their accomodation, a beautiful house, built by the celestial architect, was offered, and necessary articles, by hundreds, were given them (z7), There_ `'1'n having set up a beautiful panda] the great Asura, Valranat'fa, made a great festival with the actors (I8). After

HARIVAMSHA.

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they had been relieved of toil the highly powerful Vajr,~ nAblia gave profuse jems and requested them to begin the. play (tg). O king, having kept the women of his fami!~ behind a screen at a place from which they could see all, tl,, great Asura himself sat with his kinsmen (20). Then dresEing themselves as actors, and arranging for the concert tl;E" Bhaimas, of dreadful deeds, went on with the performance (zI). They first played various tunes on musical instruments, as Kansya, Venu, Muraja etc. Afterwards tile women; brought by the Bhaimas, sang the Gandharva song Chhah. hya, delightful to the mind and ears (22-23). Then witE:. seven scales, Gana'hara and others, three Gramas, and with Raga., Vasanta and others, they sang sweetly the song of the sacred discension of Gang (2). Hearing that sweF song of the coming down of Ganga set in time and tune Asuras rose up again and again and pleased the actors (25), For some business the powerful Pradyumna, who had assumed the guise of an actor, Gada and Shamva conducted the Nandi.* After the termination of the Prologue Rukshmini'~ son sang the hymn, accompanied with beautiful gesture:, of the descension of Ganga. Afterwards they began the performance of the drama Rambhabhisara.t Shura actec=' the part of Ravana, Monovati represented Rambh"; Pradyumna Nalakuvara and Shamva his Vidushaka.$ I. their illusory powers the Yidavas represented the scer of Kailasha (26--2g). They acted how the wicked Ravar12 was imprecated by Nalakuvara, worked up with anger arL how Rambha was consoled (30)`.' After the performance this drama, the glory of the high-souled NACada by ti" heroic Yadadas, the Danavas were pleased with the dancii<. * Eulogium of a king or praise of a deity recited in benedictory vet'-(r)t the commencement of a religious ceremony or the opening of a drama. t A drama describing the going away of Rambha in search of her love"t Something like ;a fool attached to the Royal Courts. HARiVAPvISHA, of the highly powerful I3haimas. w They gave them costly apparels, jewelleries, necklaces set with costly jems, beautiful balloons, ears ranging in the sky, elephants coursing in the etherial region, cool and celestial sandal, Agura, and other scents and the valuable jem Chintamani which gives all that is thought f, Giving away presents in this way at every scene those Danavas were deprived of their riches and jewels. Rven the women of the L3anava-Chiefs sha d fate (3 t--37)~ n re the same n the other hand, Prabhavati's friend Suchimukhi said w her:-,, (r) you of fair beauty, I had gone to the charming city of Dwaraka Protected by the Bhaimas. O you of sweet smiles and beautiful eyes I saw Pradyumna there secretly and told him about your love for him, (r) you having lotus eyes. Pleased he has appointed this evening for meeting you (3g"'4)~ O you of a beautiful waist, the Bhaimas never speak an untruth ; verily to-day you will meet your love (q.F). Hearing it Prabhavati, filled with the goose :_11 0fair lad joy, said to y, to-day wait in my room and sleep here. If you dive by me I do not fear any body. With you I wish to see Keshava's son." The goose said to her lotusyed friend Prabhavaki (1 So it wilt be." Afterwards with prabhavati, she went up to her quarters (42-44). Thereupon in the upper storey of that house constructed ~y the celestial Architect, Prabhavati began to make arrangements against Pradyumna's arrival. After the completion of the arrangements, the goose, with Prabhavati's permission, went away speedily like air for bringing Kama. Going '~o Kama who was living in the guise of an actor that one of sweet smiles said ` you will see her to night. And re',rnpng speedily she said to Prabhavati, "O you of expansive yes, console yourself; Rukshmini's son is coming" 45-4g). '"hereupon seeing a fragrant garland filled with bees cried for Prabhavati, the highly powerful and selfcan-

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~tled heroe, Pradyumnae the slayer of his enemies, sat there~~l

666 FiAR1VAtN5t9.9. on assuming the form of a bee. That garland, covered with black-bees, was taken by the maid servants to the inner appartmeat and kept near Prabhavati. O gentle king, when gradually evening set in, the other bees fled away. Then having none to follow him the heroic Bhaima chief slowly sat on Prabhavati's ear (q.9-r-53) Thereupon beholding the highly charming full moon arise there Prabhavati, a clever speaker, said to the goose, " O friend, my limbs are burning, my mouth is being dried up and my heart is filled with curiosity. What is the name of this disease ? The newly-risen full moon of cool-rays is liked by all. It is still creating anxiety in me as if it is not liked by one. Oh fie on the nature of a woman ! I have not seen him-I have wanted him after only hearing of himstill my limbs are burning. I am saying so of my own accord lest my love may not come. Alas ! if he does not some I will meet the same fate with the silly lily. Alas ! although I am self-controlled stil I have been bitten by serpent-like Cupid (54--5$). The rays of the moon are by nature cool, delightful and charming. But, wonder, they are scorching my body. The wind, carrying the filaments of various flowers, is cool by nature, still it is scorching my beautiful frame like forest-fire (59-60). I am thinking of being patient, but my weak mind, shattering my resolution, does not allow me to do so. Forsooth, losing control over my mind, I will run mad and be killed, for my heart is tremblin4 and I am looking again and again wildly (61(r)62). CHAPTER CCXLI. (PRADYUMNA APPEARS BEFORE PRABHAVATI AND MARRIES HER.) r AtSHaMPAYANA said :-Afterwards thinking ' this maiden has been completely possessed by me." Krishna's son delightedly said to the goose :-."Tell the daughter of the Daitya king, that in the guise of a black-bee, I have come here along with other black-bees attached to the garland (z.2). I am now at present under her command. Let her do what she likes to do with me." Saying this, the beautiful husband of Rati appeared there in his own form (3). At that time the house was lighted up with the efful_ gence of the person of the intelligent Madana. And the beautiful rays of the moon were put to shame (q.). As the lord of waters (the ocean) rises with the lord of night (moon) on a Parva day, so Prabhavati's ocean of love increased on seeing Kama (s). Then turning her eyes a little with bashfulness, Prabhavati, having eyes like lotuses, sat there with her face cast down (6). Seeing it Pradyumna held, with his own, the hands of thin-built and beautiful Prabhavati bedecked with handsome ornaments. Then with hairs of his body standing erect he said :-"Why have you cast down your face resembling the full-moon and acquired after desiring for it a hundred times ? Why do you not speak with me (7-`-8) ? O you of a fair face, do not crush the effulgence of your countenance. Cast off your fear and favour- this servant of yours. There is no more time, O timid girl. The hour for my return has well-nigh arrived. I pray to you with folded hands, shake off your fear. As you are peerless m beauty and fidelity so according to the condition of time and place favour me by a Gandharva marriage" (g.-.II), Thereupon touching fire existing in the jem (he put on)

668 HARIVAIVISI:A,

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and reciting the mantra the Bhaima heroe Pradyumna pe, formed the h'oma ceremony with flowers. Thereupc bolding Prabhavati by the arm embellished with most e, cellent ornaments he circumambulated the fire of the jer. (I2-13). O king, at that time to keep the honor of Achyuta~. son, Hutashana, the divine lord of effulgence, the witner of virtue and sin in the world, blazed up. Thereupon seW . ing in his mind about the Dahshzna (money-gift) the hero; descendant of Yadu said to the goose :-"O bird, remainin:at the gate, do you guard us" (I4--15). Hearing it the goon; saluted him and went away. Afterwards spending tii,, whole night he, early in the morning, went to the theatre,, Although reluctant Prabhavati gave him farewell, and he tor,, thinking in his mind of the beauty of his love, went away Thus awaiting the orders of Indra and Keshava, the. Bhaimas, for the great work, lived there disguised as actors Keeping the secret close those high-souled ones awaited th,,hour when Vajranabha would go out for conquering the three worlds. O king, as long as Kashyapa was engaged ire his sacrifice so long there did not take place any dissension between the hiJh-souled and virtuous celestials and the Asuras ready for conquering the three worlds (16-24). Thus while the intelligent Yadavas were waiting there for the proper hour there appeared the rainy season delightful to all creatures (25). The swans, fleet like the minds used daily to carry the intelligence of the highly powerfui princes `to Shalcra and Keshava. Thus well protected b5% those Dhartarashtras the highly powerful Pradyumna us' to spend every night with the beautiful Prabhavati (26-27) The Asuras, possessed by Death, could not perceive thus: they had been surrounded by the swans and actors in the city of Vajra at the command of Vasava -28). By and by well protected by the swans the heroic son of Rukal;min began to spend even the day in Prabhavati's house (2g). C descendant -}t Kuru, on account of his illusory powers, one HARIVAMSHA. 66,g half of his body used to appear on the stage-and with the other half he lived with Prabhavati. The Asuras used to envy the high-souled Yadavas for their prosperity, humility, character, sportiveness, cleverness, simplicity and learning. Their women used to envy the Yadava women for their beauty, luxury, scents, pure words and conduct (30-32). O king, Vajranabha's illustrious brother Sunabha had two beautiful and accomplished daughters--one of them was named Chandravati, and the other Gunavati. They daily used to go to Prabliavati's house 133-34). One day seeing Prabhavati engaged in love affairs in her house they asked her about it on account of their confidence in her love for them (35). She said :-"I possess a learning which can soon bring a desired-for husband and gives prosperity. It has such a wonderful power, that whoever, may he be a Danava or god, is thought of he at once comes losing all control over himself. By the power of this learning I sport with the son of a god. See, by my power, Pradyumna has become my most favourite." Seeing him, endued with beauty and youthfulness, they were filled with wonder (36-3$). Afterwards smiling gracefully the beautiful Prabhavati again addressed to her sisters words suited to the time :='The gods are always engaged in virtuous acts, ascetic penances and are truthful : on the other hand the great Asuras are haughty, fond of ;pleasures and untruthful. So the gods are superior, for victory is there where reign virtue, asceticism and truth (39-4i)o I. will instruct you in this learning ; you may select two celestial youths as your becoming husbands. By my power you will soon get them" (42). Hearing it the two sisters said to Prabhavati having beautiful eyes So it will be." Thereupon when the honorable daughter of Vajranabha asked Pradyumna about it he

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mentioned the names of his uncle Gada and the heroe Sharnva for both of them were beautiful, accomplished and valiant (43(r)44)0

NAIt1VAMSHA. PRAI311AVATI said:-Formerly pleased with me Durvas,,: conferred on me this learning : it gives good luck and always preserves maidenhood (q.5). The great saint said :g He, whom amongst the gods, Danavas and Yalcshas you will think of, will be your husband. I desired for this heroeo Do you take this learning and you will in no time be united with your loves." Thereupon, O king, those two beautiful daughters of Sunabha, filled with joy, accepted the learning from the mouth of their sister and practised it. Then they thought of Gada and Shamva. Covered with illusion by Pradumna those two heroic Bhaimas entered there with him. Those two heroes, fond of the pious and the slayers of their enemies, espoused them according to Gandharva rites after reciting the mantras. Of them Gada married Chandravati and Keshava's son Sh&mva Gunavati. Thus awaiting the orders of Sakra and Keshava those leading Yadus lived there happily with Asura girls (q6--51). CHAPTER CCXLII. (A DESCRIPTION OF THE RAINY SEASON.) VAISHAMPAYAIVA said:-In the rainy season, while looking at the sky filled with clouds KAma having, a countenance like the full moon, said to Prabhavati of beautiful eyes :66 0 fair lady, see there appears the moon of beautiful rays covered with clouds like your face covered with hairs. O you of fair eyebrows, see the lightning on the cloud looks beautiful like your handsome gold ornament. 0 you of fair limbsHAR1VA MgHA. the clouds are discharging torrents of rain like unto your necklace (t-3). The cranes, emerging in the drops of water, are shinning like the rows of your teeth. O you of fair eyebrows, the lotuses being under water, the tanks full of streams do not look beautiful (q:), The clouds adorned with crane, like beautiful and clean teeth, are appearing like elephants, with huge tusks, about to fight with one another in the forest (). O you of beautiful limbs, like unto circlets on your forehead the three coloured rain-bow, adorning the sky and clouds, is gladdening the damsels (6)a Expanding their large feathers, the pea-hens looking perfectly beautiful in the company of their mates and delighted at the muttering of roads, are dancing and emitting notes in return (7). Displaying their charming beauty for a moment on the turrets other peacocks are dancing on the roofs of the houses, white like the moon (8). With their feathers exhausted, the beautiful peacocks, adorning for a moment the tops of the trees, are again gaining to the naked ground in fear of new grown-grass (g). The delightful wind, proceeding from cool drops of rain, like sandal-paste, is blowing carrying the fragrance of Sarja and Arjuna flowers the very friend of Cupid (to). 0 you of a fair body, had not this wind brought new showers and removed the exhaustion of sporting it would not have been so much liked by me (tI). What is dearer to men in this season of the union of lovers than the approach of this fragrant wind (t2) ? O you of fair body, beholding the banks of the river overflown with water swans exhausted, and united with Sarasas and Krounchas, are delightfully goining to find out quarters after their heart (r3). O you of beautiful eyes, on the departure of the Swans and Sarasas emitting notes like the clatter of car-wheels, the rivers and tanks, shorn of beauty, do not appear charm (r)

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ing any more (tq.). The .goddess sleep, informed of the true character of the rainy season and Hari, having saluted the most beautiful Sree, has sought refuge with Upendra,

HARIVAiVl51iA. the lord of the world, lying down for rest in the celest;,region (t5). O you having lotus eyes, the divine Upend. having fallen asleep the shinning moon, covered with clot', like cloud, is imitating the colour .oE his countenance (i6,, Seeking to please Krishna, all tile seasons are showering sorts of flowers and bringing garlands of Kadamva, Neep~-Arjuna and Ketaka (y). All the flowers, and trees, with th,elephants, having their faces soiled with poison, and fill,'' with bees, are exciting great curiosity in men (r8). As a seeing the sky, pressed down by tire weight of clouds su; charged with water, your beautiful face, breast and thigl:~; have entered into a ditch (tg). Beholding these charmic,r~-clouds as if adorned with garlands of cranes it appears the they are showering grains on earth for the behoof of the world (20). As a powerful king makes the infuriated wiic elephants tight with his own so the wind is setting cloud:. surcharged with water againstione another (2t). The cloudare pouring unearthly water, purified by air and delightful to sparrows, peacocks and other birds sprung from eggs (22)As the twice-born ones, fond of truth and religion, recite the Riks encircled by their pupils, so the bulls are roaring with cows in the pasture ground (23). One of the virtue of the rainy reason is that women take pleasure in living always in the company of their lovers (2q.). 0 beautiful lady %; the only defect that I perceive of the rainy season is tha.? the moon, resembling your countenance, does not come a view, having his body possessed by,the cloud-like Graha (25In this season when the moon appears in view at the interval of an approaching cloud, the people, as if with delight, behold a friend returning from a foreign country (26). Them` eyes, on beholding the moon, the witness of the lamentations of women suffering from separation, enjoy that festivit~, which those of the women, separated from their lovers, do C seeing them. So it appears to me : but this is not the fac.(27). The view of the moon as like a festival to the ey. tiAKiVAMgB-iA. 673 of those women who are united with their lovers, and is like a forest-fire to those who suffer from separation, so the moon is tile source of both pleasure and pain to worne:r (28). In your father's city there is tire effulgence of tile rays of tile moon even in its absence; so you cannot forth an idea of tile merits and demerits of the moon and for this I praise hi:r. before you (2g). By practising hard austerities which are resorted to by the pious he has attained to the region of Brahma which others can with difficulty acquire and is worshipped by all. The Brahmanas celebrate tile glories of the great Soma in sacrifice with Santan verses (30). Wlreax the sacrificial fire was being brought by Pururava from the region of the Gandharvas it was spoiled on the way. While searching that place a fig-tree was seen. Collecting fuels from that tree the three fires were engendered. So it is that tile moon, the lord of trees and herbs, revived tile spoiled fire from the fig-tree. Chandra (the moon) is tile father of Budha, the author of most excellent deeds whose son was the king Pururava (3I). 0 beautiful lady, formerly when his ambrosial body was drunk by the dreadful Munis the high. souled Soma"desired for Urvasi, the foremost of Apsaras (32). In his family tile intelligent Ayu attained to tire celestial region, through tile tips of the Kusa grass and secured the dignity of a demi-god anal the heroic Nahusa acquired the dignity of the king of gods (33). The moon, in whose family, the Divine Lord Hari, the creator of the world is born, for a work of the gods, as a 13haima chief , remains always encircled by the daughters of Daksha (34). In his funnily was born the high-souled Vasu, as if the flag of his race, who, by his deeds, attained to the dignity of a Lord Paramount; the king yadu, the foremost of the lunar race, in whose family, the Bhojas, resembling the

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king of gods, were born and who became the Lord Paramount, was also born in the family of the moon (35-j6). O you having lotus eyes, in ',;'ridu's family, barn in tile lunar race no kin 1 85 g ras been born

674 (iARIVAMSHA. who is wily, atheistic, unrespectful, ugly and coward You are the ;daughter-in-law of an accomplished prince a_ you are the mine of accomplishments. Therefore bow unto, Iswara fond of the pious. O lady, the foremost of Purush~-Narayana, the refuge of the grand-father, the gods and tlrc worlds, is your father-in-law. Bow unto him (38--3g). CHAPTER CCXL111, (VAJRANABHA WANTS TO CONQUER THE CELESTIAL REGION.) VAISHAMPAYAI'VA said:-After the termination of the sacrifice of Kashyapa of incomparable energy the gods and. Asuras repaired to their respective habitations (t). After the end of the sacrifice Vajranabha too, desirous of conquering the three worlds, went to Kashyapa who told him (zj._ "O Vajranabha, hear what I say if you think my words are: worthy of your hearing. Sakra is the eldest of you all and tire foremost in accomplishments : he is endued with greai, ascetic powers, is strong by nature, devoted to the Brahmana!~; grateful, the king of the whole world a.nd the refuge of th: good and the pious. Because lie is engaged in the well,being of all creatures he has obtained this sovereignty over the world (3-5). O Vajranabha, you will not be able t<j vanquish him but yourself will be killed. As one who excites the anger of a serpent meets with his own destruction slyou will in no time be destroyed" (6). O Bharata, as a man, desirous of meeting with death having his limbs tied by the noose of Death, does n.ok take HARIVAMSHA. 675 medicine so VajrAn&bha did not approve of the words of Kashyapa (7). Having saluted Kashyapa, the preserver of the world, that highly wicked and irrepressible one began to make arrangements7for conquering the three worlds ($) O king, he collected his kinsmen, warriors, and friends. He first set out' for conquerring the region of the celestials (g). At that time tire highly powerful deities Indra and Upendra had sent the Swans there for bringing about Vajranabha's destruction (ro). Hearing of this intelligence from the Swans the high-souled and the highly powerful Yadus thus consulted and thought :--" Forsooth Vajranabha will be killed now by Pradyumna. But Vajranabha's daughter and SunAbha's daughters are their devoted wives, Thes are all zncz'ente and the time for their delivery is near at hand. What should we do .now?" Having settled this they asked the swans to communicate every thing truly to Sclera and Keshava, and they did so to those two gods. They said to the Swans :-" No fear : you will have beautiful sons like Kama endued with all accomplisl;ments; even when in tire womb they will master all the Vz<las with their auxilliaries. Your sons will at once grow to youth and they will be masters of all future topics and various scriptures" (m-r7), O Lord, thus spoken to the Swans returned to the city of Vajra and communicated to the Bhaimas what Sakra and Keshava had said (t8). Prabhavati gave birth to a son, omniscient and youthful after his father (Igl, The son Chandraprabha, resembling Ciada, whom Chandravaki gave birth to after a month, was equally youthful and Omniscient (20). Gunavati too gave birth to a similiarly beauti-

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ful son by name Gunavan, youthful and omniscient (2i). These Yadu boys began to grow up in the palaces of Indra acrd L'pendra mastering all the Shastras. They used to move about on the turrets of the palaces and at the desire of Indra and Upendra they were seen (by the Daityas); know it for certain (22-23). As soon as they saw them the

HARIVAMSHA. Daityas, stationed in the sky, respectfully communicated it t^ Va;ranabha who was desirous of conquering the celestir, region (24). Hearing it the irrepressible king of Asuras: Vajranabha said :--" Arrest them who have trespassed into my house" (25). O descendant of Kuru, thereat ordered by tire intelligen;. kind of Asuras the soldiers guarded all the quarters. Ac cording to the mandate of tire Asura king, the destroyer oa his enemies, there arose on all sides exclamations, " Arrest them speedily kill them" (26-27). Hearing it tire mothers; fond of sons, began to wep in fear. Pradyumna encouraged them, saying :-" So long we are alive and firm you need not fear. May you fare well. The Daityas will not be able tc do any thing to us." (28-.29). He then said to the bewildered Prabhavati :--a" O lady, your father, uncles, brothers kinsmen and other relatives arc waiting with clubs in their bands. For you they deserve our respect and honor. But the tithe is very dreadful. The Danava kings, desirous of killing us,'will fight with us. If we bear it we shall have to dies If we fight we will meet with sucess. Consult with your twc sisters and tell us what we should do for we are now under your orders" (30-33). Placing her hands on her forehead any. kneeling down Prabhavati, weeping, said to Pradyumna:-" O descendant of Yadu, O slayer of your enemies, take ul your arms and protect yourself. If you yourself survive you will see your wife and sons. Remember the lronarabl~u Vaidarbhi and Aniruddha and save yourself from this peri (34-36)~ O son of Upendra, the great and inteilligent Rishi land conferred on me tire boon that I would lead a blame less life for ever, would not be a widow and my sons woulc Live. I have this hope that the words of the Rishi, effulgent like the sun and fire, will not be falsified (37-38)" Saying this and rinsing her month, the intelligent Prahhavati, the hem of a woman, handed over a sword to Rukshmini's so~ uad gave him a boon; saying, "acquire victory" (39). Be,-,,-; HAttIVAMS1iA. 677 ing low his head and bowing unto it the virtuous. souled Pradyumna delightedly accepted the sword offered by his devoted wife (40). Chandravati delightedly gave to Gada one Nz'shtrayegsha and Gunavati gave another such weapon to the highly powerful Sharnva (4r). Thereupon the powerful Pradyumna said to Hansalcetu who saluted him "0 slaver of enemies, remain here with Shamva and fight with the Danavas. I will fight in the sky, protecting all the quarters, with the slayer of the enemies." Saying this Pradyurnna, the foremost of those conversant with illusions, created a car with his Maya. He made the thousand-headed Naga Atlanta, the foremost of their class, his charioteer (q.2--44), As fire ranges on grass, so he, ascending that best of cars, and gladdening Prabhavati, began to move about in the midst of the Asura army (45) With cresent-shaped arrows, dreadful like serpents, some with sharp heads and some blunt he began to assail the sons of Diti (45). The Asuras too, resolute and maddened with battle. fury, with various weapons struck tire lotus-eyed son of Kamala's lord (47). Krishna's son cut off the arms of some decked with Keyuras and tire treads of many (48), The heads and bodies of tire Asuras, sundered with the razor of the highly powerful Pradyumna, filled the surface of tire earth. The icing of gods, the victor of armies, along with the gods, began to witness with pleasure the battle between the Daityas and

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Bhaimas (48-50). The Daityas, who ran after ~3ada and Samva, met with destruction like a boat in a mighty ocean (5r). Thereupon Hari, the lord of gods, seeing that dreadful battle, sent his own car to Gada and asked Matali's son Suvarchha to become its driver. The Lord Indra sent his Airavata to Shamva and engaged Pravara to ride it. He sent Jayanta as an assistant to Rukshmini's son (52-54) With the permission of Brahma, the creator of the world and the

4iARIVAiV151-:A guide of all good works, Sakra, well-read in the regulations of all good works, had sent there the car driven by Matali's son and the AirAvata with the celestial youth Jayanta and the best'of the twice-born Pravara (5g-56). Thinking "his ascetic virtue is gone and this wicked one is to he killed by the Yadavas" the Bhutan entered wherever they liked (57), Gradually entering into their palaces the highly powerful Pradyumna and Jayanta began to destroy the Asuras with a net-work of arrows (58) Krishna's son, invincible in battle, then said to the irrepressible Gada :-"0 Upendra's younger brother, the king of gods has sent for you this car with the horses. The highly powerful son of MAtali is its driver. This elephant Airavata, ridden by Pravara, has been sent for Shamva (5g-6o). O younger brother of Acyuta, there will he a great Puja of Rudra at Dwaraka to-day. After its termination the highly powerful Hrishikesha will come here to-morrow. According to his orders we will kill this sinful Vajranabha together with his kinsmen who is elated with the pride of conquering the city of gods (61-62). Methinks, we should so carefully concert measures that he may not kill us with our sons (63). The destruction of one's own sons in this world is more than his death. Therefore the learneV should protect their sons by all means"~(6) Having thus commanded Gada and Shamva the 11 ghly powerful Pradyumna made, by his illusory power, millions of his own self and dispelled the dreadful darkness created by the Daitcas. Seeing him, the des t,royer of enemies, the king of gods was highly pleased (65-6g). As the Divine soul lives in all human souls so the creatures saw Krishna's son in every one of the enemies 1671. The highly powerful son of Rukshmini thus fighting the night elapsed and three fourths of the Asuras were killed (68). At that time when Jayanta repaired to the Ganges issuing from Vishnu's feet for reciting his evening prayers, Krishna's son fought alone with the Daityas. And afterwards when Pradyumna reviled ffARIVAR15HA;, his evening prayers in the etherial Ganaa the highly powerful Jayanta alone fought with the Daityas (69gyp;, 679 CHAPTER CCXLIV. (THE DESTRUCTION OF VAJRANABHA.1 I AISHAMPAYANA said:-There , after the sun, the eye of the world, had rifor three Muhurttas the deity Idari came there rdi,d on Gseanru da, the enemy of the serpents (I) O descendant of Kuru, the king 'of birds Garuda, coursing more quickly than even the swans, air and the mind, went to Sakra in the etherial region (2). Coming near Vasava, the lord Krishna duly blew the conch Pancha(r) janya which increased the fear of the Daityas (3), )-legging that sound Pradyumnx, the slayer of his enemies, came neat his father Keshava who said to him "Speedily kill Vajrae nabha" (q,), Afterwards he again said to him "Go there on Garuda's back" Saluting the foremost of celestials Indra and L'pendra he did so. O emperor Bharata, riding on.

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Garuda, fleet like the mind Pradyumna approached his great rival Vajranahha (5-6). ,Seated on Garuda firmly the the heroic Pradyumna, well read in the use of all weapons' struck Vajranabha (7). The highly powerful Vrajranabha was wounded on the breast with a club by the high-souled Krishna's son seated on Garuda. That Daitya heroe, sorely assailed by Pradyumna with his club, lost consciousness; and bewildered like one dead he vomitted blood again and again (g), Thereat Krishna's son, irrepressible in battle, told him " Be consoled". Thereupon on regaining his

HARIVAM1,IiA. consciousness in a moment the heroic Vajranabha said to Pradyumna :-" Well done l Oh highly powerful Yadava. By your prowess you have become an illustrious enemy of mine. Now is the time for me to strike you in return wait here firmly (to-ti)." Saving this and roaring like a hundred clouds the king of Daityas discharged, with great force, a huge club adorned with bells. (t2). O king, wounded sorely moo his forehead with that club that foremost: of Yadus, Pradyumna, vomitted blood and lost his conciousness (t3). Seeing it the divine Krishna, the slayer of hip enemies, blew his Panchajanya conch as if consoling his son. At the sound of that Panchanjanya bow the highly powerful Pradyumna revived and stood up. O Bharata, beholding Pradyumna consoled, all the worlds especially Indr4: and Keshava were greatly delighted (14-IS). O Janamejaya, afterwards according to Krishna's desire his discus, set with thousands of sharpened axles and des~ tructive of the Daityas, came into the hand of his sore. Saluting the high souled Indra and Upendra he discharged it for destroying his enemy. O Bharata, that discus, discharged by IV'arayana's son, separated Vajranabha's heacF. from his body before the very presence of the Daitya (i6-I8). The dreadful Sunabha, bent upon killing hip enemies and taking delight in battles, was lulled by Gada in, the battle-field although he was very careful. With sharpener`: arrows Shamva, the aggrandises of his enemies, converter in the battle-field, the enemies ,of the immortals into the family members of Yama. After the destruction of the great Asura Vajranabha, Nikumbha, in fear of Narayana, fled to the city of Shatpura (tg-2t). In this way, after the irrepressible ememy of the gocI== Vajranabha had been slain, the two high-souled Haris can3c down to the city of Vajra (22). Having consoled the bop`.` and old persons stricken with fear those two foremost rvcelestials established peace there (23). O king, thereupO" HARIVAMSHIA.e .. Following Vrihas,pati's advice and consultin?3 with him) about the present and future (arrangements) the highly powerful and great Indra and Upendra divided Vajranabha's kingdom into four parts. O king, one-fourth of that kingdom, gained by conquest, was given to Jayanta's son Vijaya, one-fourth to. Pradyumna's son, one-fourth to Shamva's son and the remaining one-fourth to Gada's son Chandraprabha (2q.-26)~ O king, with great pleasure Sakra and Keshava divided into four parts also the four koti villages and one thousand prosperous branch cities tike the town of Vajra of the kingdom of Vajranabha. O hero, the heroic Vasava and Keshava also divided, into four parts, various warm clothings, deer-skin, cloths and jewels (27--28). Thereupon those heroic lungs, the great descendants of Sakra and Madhava, were annointed there before the Rishis by the gods Sakra and Krishna with the water of Gangs issuing from Vishnu's feet, accompanied with _the music of celestial bugles (2g-3o). Vijaya, from before, could range in the etherial region, Madhava's descendants, on account of the virtues inherited from their mother, practised it. also (3 t). Having thus installed them all the Divine VAsava said to Jayanta "O heroic victor of armies, it b,ePaov,~s you to protect all these kings. O sinless one, of them one is a perpetuator of my race and the other three are born in the samily of Keshava. By my command none amongst creatures wilt be able to

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kill them. They will acquire practice of going to the celestial regi'bn and Dwaraka protected by the 3haimas through the etheriah way. Give them, as they like, elephants born from those of the quarter,horses born .from the race of Ucchaisrava and chariots constructed by the celestial Architect himself (32--35). O heroe, give Gada and Shamva two sons of the elephant Airavata capable of coursing in the sky named Shatrunjaya and Ripunjaya by which these two Bhaimas may come hers by the etherial way for seeing 86 IiAri1VAMSt1A, their sons and may return to the city of DwAravati proteetec.' by the Bhaimas" (36-37). Having issued this command the divine Purandara returned to tire celestial city and tire Lord Keshava to Dwarak (3$). The highly powerful Pradyumna, Gada and Shamva. waited there for six months. And after the kingdoms or their sons had been firmly established they returned k. Dwaraka (39), O immortal-like king, those kingdoms stir exist by the side of tire mount Sumeru and' will flourish sa long the world subsists (qo). After the termination of the war of clubs and the departure of the Vrislrnis to the celes= tial region Gada, Pradyumna and Shamva repaired to the city of Vajra (t). O Icing, after living there for a long time, they, by their respective virtuous deeds and tire favour of Janarddana, the Creator of the world, again returned to the celestial region. O king, I have thus described the history of Pradyumna. It showers blessings, fame and long Elite and destroys the enemies. Dwaipayana has said that the sons and grandsons, of the persons who reads or hears it, become freed from diseases and multiply riches and health. He also attains to great fame (42-rI4), CHAPTER CCXLV. (THE CELESTIAL ARCHITECT BUILDS DWARAKA.) t AISHAMPAYANA said :-Krishna, seated on Garudars back, flaw the city of Dwaraka, resembling the abode of tire celestials, filled with echoes on all sides, the mount Maui; sporting_houses, gardens, fore.,r~ 1-11-ets and court-yards, HAtYIYAMSHA. (t-2). After the a ' ,r rvat of Devaki's son Krishna at the he king of gods sent for the celestial __ . ,.,.~ a ,a,u :~.,~ O foremost of artizans, if you wish to do what pleases me, do you, for satisfying Krishna, make his beautiful city more exquisite. O foremost of gods, encircling it with hundreds of gardens do you build the city of Dwaralca after that of the celestials (g-5), Adorn tire city of Dwaravati with all the jems that you will see in the three worlds, for tire highly powerful Krishna, rising up for all the works of the gods, always plunges ~'into the dreadful ocean of war. Thereupon repairing to the city of Dwaravati at the words of Indra Vishwalcarnra adorned it after Amaravati. Beholding the city of DwAraka adorned by Viswakarma with all celestial materials and having accomplished all his objects the Lord ATarlyaua Hari, the master of Dasharhas and ever riding on a bird, entered there. While he entered the city of Dwaraka embellished by Vishwakarma he saw beautiful trees (6-to). He saw that the city was encircled by ditches filled with lotus-stalks resembling the rivers Ganga (Ganges) and Sindhu (Indus), and in which were sporting the swans (> t). As the sky is covered with gold-hued clouds so that city looked beautiful with sunny walls made of gold set on (the roofs of) the houses (ta). Encircled with gardens resembling Nandana and Chaitraratha Dwaralca appeared beautiful like the sky stricken with clouds (td). On its eastern side shone a beautiful gate made of gold and jems and the picturesque hili`Raivataka with its charming tableland, caves and yards. On tire south were bushes adorned with creepers of five colours and on the west was one of tire colour of a rain-bow. U king, the yellow mountain Venu-

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man, resembling Mandara, was beautifying the north. The forests of Chitrak, Panctravarna, Panchajanya and Sarvartuka were enhancing the beauty of the mount Raivataka (I4._I7). Irlrere were also the beautiful forests of Bhargava and Push-.

CAB I HAftIVAMSHA, paka huge like the mount Meru, which were covered wit'~ creepers extending to the- roots of the trees (t8). There were also the forests of Shatavarta and Karaviratcarambhi beautified by the trees of Ashoka, Veejalea and Mandara, The huge forests of Chaitra, Nandana, Ramana,'Blnvana ane Venumat were extending their beauty on all sides. O descendant of Bharata, on the east were the great river 114andalcini adorned with Vaidurja and lotus leaves and a charming tank. Requested by Vishwakarma numberless gods and Gandharvas, for pleasing Keshava, had adorned the table-lands there. With fifty mouths, the sacred river Mandakini entered into the city of Dwaraka and gladdened the inhabitants thereof. Looking at the city of Dwaraka of incomparable beauty, encircled by ditches and walls, painted with yellow paints and embellished wit( sharpened ShataA ghnis and iron discuses Krishna saw that eight thousand cars, adorned with net-works of bells and flying banners, had made the city look beautiful like that of the celestials (t9-26). He saw tire firmly established city Dwaraka eight yojartas in length and twelve in breadth with double the numble of colonies. That city, consisting of eight high ways and sixteen crossings, was as if so made by Ushana himself with one road, that even the women, what to speak of tire Vrishnis, could easily fight there. Viswalcarma had laid out seven high roads for the arrangement of soldiers (2y-29), Beholding the palaces of the illustrious Dasharhas, in that best of cities, delightful to men, containing golden and jewelled stairs, filled with dreadful echoes and abounding in courtyards Devalci's son was highly pleased. The turrets of those palaces were adorned with flrt;s, leaves and trees. Those palaces were adorned with golden domes resembling the summits of the mount Meru. The tops of the houses, as if covered with golden flowers and others of five colours, imitated the beauty of mountains with charming summits and cave~ Filled with noise like unto the muttering of clouds HAftiVAM$tiA. and burning like forest-fire those houses, built by Viswakarwere looking like so many mountains and filled the sky with effulgence like the sun and moon. The city was embellished with forest trees and the noble DAslorhas. The city of DwarakA, adorned witty cloud-like houses and the gods Vasudeva and Indra, looked like the welkin stricken with variegated clouds. The house, built by Vishwakarma. for the Divine Vasudeva, was four yojanas in length and the same in breadth. The house of the incomparable and the greatly rich Vasudeva was adorned with palaces and false mountains. The great Vishwalcarma built that house under Vasava's orders (3-d,o). Vishwalcarma made a highly beautiful gold. en palace huge like the highest summit of the mount Sumeru for Rukshmini. It was named Kanchana.. Satyabhama had a yellow-coloured house adorned with flags effulgent like the clear sun and having stairs set with jewels. It was celebrated by the name of Bhagavan. That well-furnished and best of palaces, which had huge flags all around it, and which used to put on a new appearance every moment, was built for Jamvavati. Vishwakarma built another palace by tire name of Meru, which was effulgent like burning fire and gold, and tinge like the summit of the mount Kailasha and the ocean. Keshava accomodated the accomplished daughter of the king of Gandhara in that house (q.1-4$). For Bhaima was built a house by the name of Padmalcula. It was of the hue of a lotus, highly effulgent and had a high and pictursque turret. O foremost of kings, Keshava, the holder of Shranga bow, had for Lakshmana built a house by name, Suryaprabha in which were available all objects of desire (49_.5p), p

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descendant of Bharata, the green palace, tire effulgence of which imitated the lustre of Vaidurya and which was known all over the world by the dame Gf Para, that ornament of palaces where the great Rishis used to resort, was set apart for Vasudeva's queen ~Zitravinda (51-52). That best of palaces, built, by Viswa-

686 HARIVAMSHA. karma like a mountain, which was spoken high of even by the gods and which was celebrated by the name of Ketumalta was intended for Keshava's queen Suvarta (.53-54). Amongst those palaces, the most beautiful and lustrous, by name Viraja, which the celestial Architect Viswakarma built with his own hands, and which extended over a Yojana and con. tained jems of every description, was the court of the highsouled Keslrava. In that palace of Vasudeva's were placed flags with golden standards and pennons marking the roads. Keshava, the foremost of the Yadu race, had brought there the great mountain Vaijayanta and diverse other celestial jewels (55-58). The highly powerful Viswakarma, with the help of the Kinnaras and the great Nagas, had brought and placed there, before tile very eyes of the creatures, the well. known summit of the mount Hansakuta near the lake In dradyumna which was sixty TAlas high and extended over half a Yojana. Viswakarma had uprooted and brought for Krishna tile golden chariot of Sumeru lying in the path of the sun and the most excellent golden summit with hundreds of lotuses known all over the three worlds (5g-6a). lit compliance with Indra's request and in the interest of a great work Twasta had brought that highly beautiful summit containing all sorts of herbs (63). Keshava himself had carried away the Parijata tree and kept it in Dwaraka. While bringing it Krishna, of wonderful deeds, had to fight with the gods guarding that tree. Rafts made of gold and jems, lotuses and fragrant jwelled lotuses used to float on the water of the lakes and tanks which were du:; for Krishna and adorned with trees covered with jewelled flowers and fruits and hundreds of golden lotuses. The huge Shala, Tala and Kadamva trees, with hundreds of branches, beautified the pieturesque bank of those lakes. Vishwakarma, for Krishna, the best of the Yadu race, had brought and planted at Dwaraka all the trees that grow on the mountains Sumeru end Himalaya. At all 011 -~. .s~ ;y<< lines of the gardens HARIVAMS1fA. were planted trees that yeild fruits in all the seasons and those crested with white, yellow, red, green and pink flowers. The edges and water of the delightful streams and lakes, which were in that best of cities, was on the same level. 'And the;sandal there was like green sugar. In some of the rivers flowers used to float always : their banks were adorned with various trees and creepers and the sand was of the colour of golden sugar. The trees of the city, resorted to by maddened peacocks and coels, used to look highly beautiful. The herds of elephants, cows, buffaloes, boars, deer and birds used to live happily in that city. In this way Vishwakarma lad made in that beautiful city high golden palaces with hundreds of turrents, huge mountains, rivers, lakes, forests and gardens (64-76). CIiAPTER CCXt,VI. (KRISHNA'S ENTRANCE INTO DVVAItAKA AND RECEPTION.) VAISHAMPAYANA said :--thus looking at Dwaraka, Krishna, of most excellent eyes, saw his own house consist, ing of hundreds of palaces. 'He saw there a million of white jewelled pillars, a gate with jems lustrous like fire and a number of effulgent golden seats placed here and there. For his court a huge palace had been made entirely of gold with crystal pillars. He also saw beautiful and big lakes, with its water full of lotuses and fragrant red lotuses resorted to by maddened peacocks and coels, with golden arid. jewel lcd stairs and adorned with various outer trees. That house

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688 HA.RI VAM$f: A . was encircled 'by Viswakarma with stone walls hundred yards high which were girt with ditches. After the measure. went of Indra's palace the celestial Architect had built that house on a plot of land measuring half a yojana on all sides. Seated on Garuda's back she saw that sable-hued palace (I-.8). He then blew his conch the sound of which made the hairs of his enemies stand erect. At that sound the ocean was greatly agitated and the sky resounded. Indeed it appeared very wonderful (g). Hearing the sound of Panchajanya conch-shell and seeing Garuda all the members of the Kukura and Andhaka families were freed from sorrow (co). Beholding Keshava effulgent like the sun, with conch. shell, discus, and club in his hands, seated on Garuda, the citizens attained to an excess of joy. Thereupon they began to beat trumpets, blew bugles and set up leonine shouts. Afterwards beholding the slayer of Madhu the Kukuras, Andhakas and other DS,sharhas began to approach him with great delight (I I-t3). Placing Vasudeva before him and accompanied with the sound of conch-shells and trumpets, the king Ugrasena repaired to Vasudeva's palace. Devaki, Rohini and Ahuka's wives began to move about with joy in their own houses. A few 'moments after, Hari whom serve Indra and other gods, arrived at the appointed house (r4-c6). Having got down at the entrance of his house, Krishna, the foremost of the Yadu race,.showed proper respect to, all the Yadus. Add himself honored by Rama, Ahuka, Gada, Pradyumna and others the entere6 into his residence with the mountain of jewels (i7-t8). Rukshmini's ,son Pradyumna himself took to the house the Parijfita the most favourite of Indra's trees (ig). By the power of the Parijata the heroes saw the beauty of their own persons and attained to great delight (zo). Thus eulogized by the delighted Yaduchiefs Krishna entered into.-the house constructed by Visva' karma .(za). Having placed that: mountain of . .jems rvitt HnRtvAMStiA. summits in his inner appartment Achyuta, of incomparable energy, united with the Vrishnis, worshipped the celestial tree Parijata and planted it in its proper place. Thereupon obtaining the permission of his own kinsmen Keshava, the slayer of heroes, honored all the maidens he had brought from Naraka's house with raiments, ornaments, maid-servants, riches and objects of enjoyment. Those maidens had already been received honourably by Devakis Rohini, Revati and tlhuka's wives. By his good luck Satyahhama ruled over all the females, and Bhishmaka's daughter Rukshmini was in charge of the relatives. Krishna allotted to each of those women, separate houses, tanks, and gardens (zz-a8). CHAPTER CCXLVII. KRISHNA INVITES A MEETING OF HIS KINSMEN.) AISHAMIDAYAIVA said :-Thereupon having honored Garuda like his friend Vasudeva took him to his own house. Having saluted Janarddana that sky-ranging bird, with his permission, rose up into !he sky. At that time, having agitated completely the ocean, tF:e abode of Makaras, with the wind c.:a:,wd by the flapping of his wings the bird flevr towards the eastern sea (t---3). Saying "I will again come at the time of work" Vinata's son departed. Krishna honor ed, with jewels acquired by his own prowess, his old fatter Analeadundubhi, the king Ugrasena, Baladeva, Sztyalci Sandipani, the 13rdlimana Gargya, and other members of t6e Vrasl;ni, An;lhaka -and Btoja races. The ambassadors, y

tS()p HARIVAMSPA adorned with ear-rings and garlands, announced at ti., crossings and high ways of DWACak3:-"The enemies of ti, ; Br."hmanas have been slain : the slayer of Madhu has returr el ~ ~rCscat;ted from the battle-field and the Vrishnis anc Andhakas have acquired victory" (4-8).

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Afterwards having saluted Sandipani first Janarddan. bowed unto the king Aliuka. Thereupon with Rama, Vasava younger brother saluted his father, with tears in his eyes whose heart was filled with joy. Afterwards approachin, the Dasharhas and calling every one of them try name Adllc kshaja honored them all. (r) descendant of Bharata, afte showing these civilities all the Yadavas, headed by Upendra_ sat on celestial thronrs set with jewels of every description. Afterwards commanded by Krishna Naraka's servent:; brought there the riches and the assembly-hall which the;: hard brought before. Thereupon blowing his bugle, Janard, dana, the foremost of Yadus, honored all the Dasharha,: (9-14)Thereupon according to Krishna's order the Dasharha: entered into the assembly-Ball, charming, having seats and ,w door made of jewels. As the cave of a mountain is inhabitec:, by lions so that assemblyhall, filled with the leading Yadu chiefs, shone superbly beautiful. Govinda, followed by the Vrishnis and Bhojas, placing Ugrasena before him, sat wit:;', Rama on tire huge golden seat. Welcoming all tile Yadu chiefs who were seated there according to their age tu1T foremost of Prlrrrshas said (g5-c8). CHAPTER CCXLVIII. (NARADA RISHN~I c'9SCetlsaid -,(Ye pious Yddavas, by virtue of your c power ____ o. mental concentration, ante nn account of his own sin Bhumi's son Naraka has been slain. Many beautiful maidens have been released from his inntr appartment and the summit of the mount Mani has been uprooted and brought here. My servants have also brought this collection of riches. You are now the masters of all these things." Having said this the Lord stopped. Hearing the words of Vasudeva, the Bhojas, Andhakas and Vrislrnis, having their hairs stand erect in joy, worshipped Janarddana. Afterwards those heroic men, with folded hands, said to them ;" O large-armed son of Devaki, it is no wonder to thee that thou hast accomplished, for the gods, a highly difficult feat and hast propitiated thy own people with riches and other objects of pleasure acquired by thy own power" (t-6). Thereupon the wives of the Dasharhas and Aliuka, filled with joy, repaired to the Hall for seeing Krishna. The seven queens of Vasudeva, headed by Devaki and the beautiful-faced Rohini saw the large-armed R3ma and Krishna seated at ease. Having saluted first Rohini Rama arid Krishna afterwards saluted" Dcvaki. As Aditi, the mother of gods, looks beautiful in the company of Mitra arid Varuna so the goddess shone in tire company of her two lotuseyed-sons (7-do). Thereupon, the illusory daughter of Yashoda, whom the =eople describe as one and without any parts, with whore, :e Purusottam Krishna, the king of gods, was born at the ~!rre moment and for whom lie slew Kansa with his relatives, DESCRIBES THE FEAT OF KRISHNA,)

692 HArtiVAhASt1A, appeared before Krishna and Rama, the foremost of me Up to this time she was being adored in the Vrishni fam;~,,,,d was being brought up and maintained like a daughte. She, whom the people of the world know as the irrepre_ sible Yoga maiden, and as one and without any parts, war -born for the protection of Keshava. Because she protecte Keshava with her goddess-like celestial body the Yadava~: used to worship her with great pleasure. As soon as sl~. -entered tile Hall, Madhava approached her,

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like unto a mars his beloved female friend and held her by the hand. T highly powerful Rama too held her by his right hand, ear braced her and smelt her head. The Vrishni women then sa-.= her between her two brothers Rama and Krishna like un the goddess Sree, with golden lotuses in her hands a. ;'. seated on a lotus too. They then showered fried paddy arc diverse flowers and repaired to their respective quarto; Afterwards speaking highly of the wonderful deeds e' Janarddana and honoring him the Yadavas sat delighted' on their respective thrones. Thus adored by his god-iie.~> kinsmen the mighty-armed and highly illustrious 'Vladhav~:; tyre enhancer of the joy of the citizens, began to live the-happily with them (2o-2t). After the Yadavas had all taken their seats, the worslr; _ fin saint Narada, according to the order of the king of gods: came to Janarddana at the meeting. Then worshipped idre heroic Yadu chiefs and shaking hands with Govinda 1:c sat on a most excellent throne. Seated at ease he said she Vrishnis :-"O foremost of men, know that I have cur:. hire at the mandate of the king of gods. O leading kind=: hear now of all the heroic deeds which Krishna, the slayer 1Ceshi, leas performed from his boyhood (22-25). Having oppressed the Yadavas and put in chains a 3 father Ahuka, tile wicka:d son of LTgrasena, Kansa secured ~~` licrzzself the kirag-lorra. Seeking refuge with his father_i,n-!'-"' HARI vAnrstiA, Jarasandha, that wicked-minded wretch, the curse of his family, used to bate tire other Bhojas,iVriehuis and Andhakas. Inorder to accomplish a good work for his kinsmen and protect Ugrasena the powerful Vasudeva preserved his own son (26-28). You have all heard of the highly wondrous deeds which the slayer of Madhu performed before Shurasena and others while living with the milkmen in the suburb of Mathura. One day while Janarddana was sporting under a cart, tile highly powerful, dreadful, grimvisaged She-demon Putana, under the guise of a bird, wished to make him suck her poisoned breast. He however killed her. Beholding however tile dreadful, grim-visaged daughter of Bali, Putana slain, the forest-ranging Gopas regarded him as one born again and gave him the. name of Adhokhshaja. The Puruo sottarna, in his infancy, performed another wonderful feat. While playing he upset x cart with his feet. He injured some of the boys for which Yashoda tied him to a wooden mortar. He, in that condition, uprooted two Arjuna trees for which he obtained the name of Darnodara. The highly powerful and irrepressible Kafya Naga was vanquished by kriui in the lake of Yamuna wir%I: sporting. Adored by the Nagas in their house in tile presence of Alcrura the Lord assumed a celestial body. Observing the cows assailed by cold and wind, tire high-souled and intelligent son of Vasudeva, Krishna, although a child, held up, for saving them, the mount Guvardhaua fur seven nights (29--38). Tire wicked, highly powerful, huge-bodied great Asura Aristha, tile destroyer of men, hay's been killed by Vasudeva. When Sunam5 came with his army to arrest hirri he assailed him through wolves. For protecting tile cows, the highly powerful, huge-bodied Danava Dhenuka teas been slain by Keshava. Ranging in the forest with Rohini's son under the guise of a milkman he created terror in Kansa. While living in Vraja purusottama Shouri killed tile powerful horse of tire Blroja king Kansa that had his teeth for it is weapon and way

tiJC'RUVAMWiA a great help to him (3g-43). Kansas courtier the highia powerful Danava Pralamva, was killed by Rohi.ni's son wit'tone stroke of his fist. These two highly powerful sons o Vasudeva, resembling celestial youths, were initiated at tha; time by the F3rahmana Gargya. The great saint knew whcthey really are and so they have been tutored by him from their very birth (44--46). Thereupon those two highly powerful, foremost of men, like unto two infuriated young lions living on the Himalaya. attaining to youth, pilfered the hearts of milk-women. Whit; those two heroic and effulgent sons of the mills-man Nan& cased to move about in the pasture land the other boys what to speak of equalling them in sport and strength, souls not even look at them. Hearing of those two large-

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armec: brothers, of firm shoulders, Bala and Keshava grow up like a Shala tree Kansa was pained and consulted with hi ministers. And when he could not arrest them by any means he oppressed Vasudeva with all his kinsmen. Fettered like a felon along with Ugrasena Anakadundubhi began to> spend his days in great misery. Having thus kept in prison: his father, Kansa, with the help of Jarasandha, Ahbriti anc Bhishmalca, governed Shurasena's kingdom (q.7-53)~ After few days had passed in this way, the Icing Kans<c; undertook a great festival in Mathura in honor of the trident handed deity. In that festival, O king, wrestlers, songster: and clever dancers had assembled there from various countrie_ In that festival, the highly powerful Kansa had built there :. rich arena, by clever and well-trained artizins. Thousand r of seats were occupied by citizens and villagers as the sky i.: crested with luminous bodies (5-57). As the perform= of pious deeds ascends the celestial chariot so the Bho?king Kansa ascended the well-decorated platform of tl~:arena. At the entrance of that arena the powerful Kansa had kept a mad elephant ridden by heroes and covered wi!'' weapons. Thinking of Rama and Krishna the highly POW HARIVAw9SHA. 69-3 ful Kansa had no sleep even in the night previous, and hearing now of the arrival of those two foremost of men, like unto the sun and moon he became more careful for protecting himself (58-60). Hearing of that most excellent arena those two foremost of men, the heroic Rama and Krishna, the slayers of their enemies, attempted to enter there as a tiger goes to the pasture of cows. And although prevented by the warders they entered there after killing the elephant Kuvalayapi<la. Having entered that arena the irrepressible Bala and Krishna first powdered Chanura and Andhra and then killed the wicked son of Ugrasena with his younger brother (6t---64). Who else but Yadu's descendant could accomplish such a feat which even the gods could not do (65) ? Keshava has brought for you all these riches which Pralhada, Bali and even Shamvara could not obtain before. He has killed the Daityas Muru and Panchajana. And coming out of his mountanous fastness Nisunda has been slain with all his kinsmen (66-67). Having killed $hurni's son Naraka and brought back the beautiful pair of Aditi's ear-rings Keshava attained to great fame from the celestials in their region (68). O ye Yadavas, depending upon the strength of Krishna's arms and shorn of pride, fear, sorrow and other impediments do you celebrate various sacrifices. A great work of the gods has been performed by the intelligent Krishna. May you fare-well. I have come here to communicate to you this glad tidings, O ye chiefs, Vasava has said that he would with great care procure whatever you would like to have. He is yours and you are his. Know it for certain, that the foremost of gods, the chastises of Paka has despatched me here to inform Krishna that the gods have been highly pleased. There lives advancement where reign the goddesses of prosperity and modesty. In the high_souled Vasudeva all the three exist (6g-73).

CHAPTER CCXLIX, (THE SAME SUBJECT CONTINUED.) IN ARAI)A said:-Moreover, the nooses made by Mura have becnAcut, Nisumva and Naraka have been slain and the road to the city of Pragyotish has been freed from all dangers. Even the proud kings of the world have been frightened in battle by this descendant of Shura (Krishna) with the twang of his bow and the sound , of his conch-shell Panchajanya. Having vanquNhed easily the highly powerful Rukshmi ;well protected by the Decean car-warriors resem. bling clouds, the foremost of Vrishnis Keshava carried away Rukslimini (t-3). Afterwards Hari, the holder of conchshell, discus and club, brought Bhoja's daughter into his house in a car effulgent like the sun and producing a rattle like unto the muttering of cluds and married her. In the city of Ja:,uthi he defeated Ahdriti, Kratha and Shishupala Pnd vanquished Dantavakra and Shatadhanwa with all their ~Fcldiers. Worked up with anger the

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beautiful lord of Shoublia killed Shalwa, grasping firmly a bow, the Yavana Indradyumna and Kasherumam. Having scattered choucsands of mountains the lotus-eyed Purusottama struck Dyumutsena with his discus. In the city of Ir5vati on the summit of the mount Mahendra there lived two followers of Ravana Gopatt and Talaketu, who could disappear form view within the twinkling of an eye and were effulgent like sun and fire. 'The foremost of men, Keshava, the holder of Sranga bow, killed them both, within the twinkling of an eye, the Danavas Hansa and Dimvaka have been also slain by Krishna with their followers. Varanashi (Benares) has been burnt down by the higti.souled Keshava and the king with his followers has been slain (-t t). Having killed Maya iaa battl with kncltl' F3AftIVAMSHA. 697 ;crows Krishna, of wonderful deeds, has released t he son of Indrasena (I2). The highly powerful Varuna, with all the Vcquatic animals, has been defeated in battle by Krishna repairing to Lohitakuta (under water) (I3). Having gone to Indra's palace, he, although prevented by the highly powerful celestials, disregarding their king, carried away the Pirijata tree (I). The intelligent Janarddana has slain the kings of Pandya, Poundrya, Kalinga, Matsa and Banga (I5). Having killed hundreds of highly powerful kings he married his beautiful queen Gandhari. But the Lord Madhusudana has crownd the foremost of Bharatas, Arjuna, the holder of ~~andiva bow who used to play before Kunti, with success (t.6-y). This foremost of men has defeated, in battle, Drone, Drauni, Karna, Bhishma, Suyodhana and other warriors. For pleasing Vabhru the powerful Hari, the holder of conch-shell, discus and club, carried away by force the daughter of the king cf Suveera (I8-Ig). When Venudari trampled over the entire earth with his horses, cars and elephants Purusottama defeated him with great care (20). Acquiring, by his ascetic penances, energy, strength and power in his pristine dwarfish form Madhava stole away from Bali the three worlds. Even when he was attacked in the city of Pragyotish by the Danavas with thunderbolts, clubs and swords Death could not near him (20-22). Bali's son, the highly powerful, energetic and rich Bana has been defeated by Krishna with all his followers. The highly powerful Janarddana has killed Peetha, Paithika and Asitoma. the courtiers of the Iong.tarmed Kansa (23-2). The highly ai$m:trious Madhava, the foremost of teen, has killed the Daityas Jambha, Airavata and Virupa, assuming the semblance of a man (25). Having defeated in water the highly -)owerful Naga king Kalya, the lotus-eyed (Krishna) teas despatched him to the sea (26). Having vanquished Vivaswen's son Yama, Hari, the foremost of men, has restored t(r) life the dead son of Sandipani (zp). O Emperor Janamejaya, $a

HARtvAMSHA. in this way, this high-souled one chastises those wicked sr. who injure the Brahrnanas and the gods. Having sla ,; Blrumi's son Naraka he has brought the pair of ear-ring- and given them to the mother of gods for pleasing bolder of thunder-bolt (28--2g). The highly illustrious LO,-, V i.,hnu, the master of all the worlds, is a terror to t`r::~ IJaityas and declares fearlessness to the celestials (80,_ Having established virtue amongst the mortals by perforrs, irrg various sacrifices and accomplished the gr;:at work tire gods he will return to his own region. Then the hid!,. illustrious Krishna will make the ocean devour tire chic Bhogavati, a favourite resort of the Rishis, and Dwara? (fit-3g). This city of Dwaraka, filled with various jew(s. and sacrificial grounds, will enter, with its gardens, into t!:-o abode (sea) of Varuna (g3). The ocean, conversant wie'r: the desire of Krishna, the holder of Shranga bow, will inundate this city of Dwdrak3 constructed by Vasudeva an:'' resembling the residence of tire sun. There is none among"', the gods, Asuras, and men and none will be, except thk slayer of iVIadhu, who will be able to live here (34-37).

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Having thus instituted many excellent regulations amongs`~ tire DashArhas Vishnu himself will be united with Narayan~r., Shoma and Surya. He is incomparable, above the reach :,. thought, can go any where at will and has control over fr;.:: senses. As a boy plays with a toy so he sports with the.c creatures (36-37). None can measure the large-arme:c slayer of bZadhu; there is nothing similar or otherwise wi.a: his universal form (38). In this way he has been eo, logised hundreds and thousands of times. But none h>>v been able to see the end of his works. Beholding with 1:: eyes, rendered more powerful by ascetic penances, the deeta which the lotus-eyed Keshava performed with Sanglca.-: sham's help in his boyhood, the highly intelligent and tr;a. great Yogin Vyasa, the witness of all, had already narr~,.'~e them rill (39-d t): liAR1VAMSI-IA. 699 VAISHAMPAYANA said :-Having thus chanted the glories of Govinda at the mandate of the Icing of gods, the celestial saint Narada, adored by the Yadavas, repaired to the celestial region (42). Thereupon the lotus-eyed slayer of Madhu, Gnvinda, distributed those riches and jewels duly amongst the Vrishnis and Andhakas. Havina obtained them the hinh-souled Yadavas too began to perform sacrifices with profuse presents and live in the city of Dwaraka (q3-q.). CHAPTER CCL. (KRISHNA'S CHILDREN.) V ANAMFJAYA said :--0 reverend Sir, of the many thousand wives of Krishna you have duly mentioned the names of eight. Do you now give an acrount of their children (t). VAISH.AMPAYAIVA said :-Eight queens of Krishna had been recognised as leading ones. They all gave birth to heroic sons. Listen to an account of the names of their children (2). (Krishna's principal wives were) Rukshmini, Satyabhama, Na-fnajiti. Sudatra. Saivya, Lalcshmana, Mitra_ vinda, Kalindi, Jarnvava,[i, Pouravi, Suhhima, >Vladri and others. Amongst them, hear of the names of the sons of Rulcshrnini (3-,J). Rukshmini first gave birth to a son by name Pradvurnna who killed Shamvara. Next she gave birth to the mighty car-warrior Charudeshna, the scion of the Vrishni race, and afterwards to Charuchandra, Charugarbhap Sudangstra, Druma, Sushena, Charuaupta, the powerful Ch$ruvinda and the youngest Charuvahu. Besides she gave ,irth to a daughter by na.rrre Cltarumati G Ft

HARIOIhMSt:A (Krishna) beget on 5atyabhama, seven sons, namely, BhAnu, Bhimaratha, Kshupa, Rohita, Diptiman, Tlmrajaksha, and JalAntaka and four daughters, namely Bhanu, Bhimarika, Tandrapakshl and Jalandhama. Jamvavati gave birth to a son, the ornament of the battle-field, by name Samva, as also to LvTitravan, Mitravinda, Mitravahu and Sunitha and a daughter by name Mitravati. Hear now of the children of Nagnajiti (5-to). She gave birth to two sons, Bhadrakara and Bhadravinda and a daughter, by name Bhadravati~ Saivya gave birth to Sangramajit, Satyajit, Senajit, Shura and Sapatnijit. The princes Vrikashwa, Vrikanirvitti, Vrikadipti and Subhima were Madri's sons. , O king, hear now of the children of 1lakshmana. Gatravan, Gatragupta and the powerful Gatravinda were born with their youngest sister Gatravati. Kalindi gave birth to a pious son by name Asruta whom Madhusudana gave to Shrutasena. Having given that son away Hrishikesha delightedly said to his wife "For long he will be the son of you both." Vrihati gave birth to Gada. Saivya gave birth to Angada, Kumada, Sweta any a daughter by the name of Sweta. Sudeva gave birth to five sons by name Avagaha, Sumitra, Suchi, Chitraratha and Chitrasena and a daughter by name Chitravati. Besides Vanastambha, Stambha and Stambhavana were born to him as sons. Of them Vanasthambha beget Mitrasena and,

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Stambhavati. Upasangha beget two sons, Vajrasu anc:'a Kshipra. Koushiki, Sutasoma, and Youdhisthiri gave birth,, to Yudhisthira, the wonderful warrior Kapali and Garu&n ( I I-20). Thus the sons of Madhava numbered one lak and eighty thousand. They were all valiant and expert in fighting. Cj king,I have thus narrated the progeny of Janarddana (2I-.22,. O foremost of kings, Pradyumna beget on the Vidarbh~ princess a son by name Aniruddha. He had the emblem c~ deer on his flag and no body could obstruct him in battl4 3) F}alacleva begaic on Revati two sons by name Nishatl:' HhRIVAMSHA. COI and Ulmuka. Those two brothers were beautiful like gods. Shura's son Vasudeva beget on his two wives Sutanu and Narachi two sons by name Poundra and Kapila. Of them Narachi gave birth to Kapila and Sutanu to Paundra. Of those two sons Poundra became the king and Kapila entered into woods. Vasudeva beget on Sudri the highly powerfnl heroe Jara who was a great archer. Vasudeva beget on Kashi a quick-coursing son by name Suparshwa. Aniruddha had two sons, Sanu and Vajra of whom the latter was the eldest. Vajra beget Pratiratha whose son was SuchTacu. Amitra, the youngest son of Vrishni, beget Sini whose sons were Satyavak and the great car-warrior Satyaka. The heroic Yuyudhana was Satyaka's son. Yuyudhana's son was Asanga whose son was Tuni. Tunis son was Yugandhara. With him, 0 king, the family ends (2q-3I). CHAPTER CCLI. (AN ACCOUNT OF PRADYUMNA.) JANAMEJAYA said :-You said before that Pradyumna had killed Shamvara. Describe to me now how Pradyumna killed him (I). VAISHAMPAYANA Said :-Kama (Cupid) of firm vows, inorder to kill Shamvara, took his birth from Rukshmini, the incarnation of Lakshmi, and Vasudeva as his beautiful son Pradyumna. On the seventh day at dead of night Kalashamvara stole away that infant son of Krishna from the lying-in room (2-3). Krishna, who followed the celestial Maya, knew every thing and therefore he did not kill at that 702 HnrztvnmtMIA. time the Danava, invincible in battle (q.l. As if urged by Death the great Asura stole away Krishna's son. Ar-,; throwing him upon his arms lie took him to his own ciC; His beautiful and accomplished wife Mavavati, as if tile vcra? incarnation of Maya, had no off-pring so that Danava, as i commissioned by Deatb, gave over that son of Vasudeva n her like his own (5-7). Seeing him she was filled with jc4 and her hairs stood erect : she looked at him repeatedly wit;_delight (8). Casting her looks on:hirn in this way she r, collected that he'was her favourite husband. Remembering, it she again thought (g) "He is my lord for whom I a:_: day and night plunged ,into the lake of anxiety and sorrow and have not been able to enjoy mental felicity any where (ro). He was formerly reduced to ashes by the divine trident= handed deity sticken with sorrow for Sati. Now lie has bee,,t seen by me in another birth (ti). However, being his wil. and knowing him as my husband how can I give him mii a and address him as my son" (r2)? Thinking thus MAyavati handed over the baby to V.t,:. nurse and soon reared him up with nourishing tonics. Informed by the nurse and out of ignorance Rukshmini's so:. knew Mayavati as his mother (13I4). Having brought u6. that lotus-eyed son of the Lord of Kamala Mayavati toe,, stricken with lust, instructed him in all forms of illusion (r~. When gradually crossing the lirriit of youth Pradyrtm:: looked highly beautiful, became ail expert in tire use of trii sorts of weapons and in deciphering tire movements c, women, Mayavati, assuming the semblance of a beautir~: woman, sought the con,,piny of her beloved consort a;= tempted Prim. with her Gestures. S,eing that. swei-t-smiiir,;' ladv attached to him Pra('yuurrra said to her:-"What is thi- i= Why do your casting off your maternal feelings, hellave i this perverse way ? Alas, how wicked are women. How fickle is their mind. Possrs~,ed by lust you are not regarding me as your :;car: aoel, trca:taviog otherwise. O gentle iadt:

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d rtArztvAMSEim. 703 whit is the cause of such a perversity of nature ? Am I not then your son? Wily do you behave in this way ? I wish to learn the secret of this from you. Tire nature of women is fickle like lightning. As tire clouds are attached to the summits of a mountain so they are attached to men. gentle lady, it matters little whether I am your son or not. I wish to learn from your own mouth tire object of your movements." Thus addressed drat timid damsel, having her heart stricken with lust, a:iid to her lover, Keshava's son in a solitary plane. " You are riot my son, nor Shamvara is your father (1773), you are a powerful and beautiful descendant of Vrishiii ; you are the delightful son of Vasudeva and Rukshinini. After your birth on the seventh day, you were brought here. When you were a helpless baby in tire lying-in chamber you were stolen by my powerful husband. Tresspassing into tire house of your father Vasudeva, resembling Vasava himself, Shainvara stole you away. Stricken with sorrow for a son like you your mother is bewailing like a cow estranged from its calf. Because you were brought here in your very infancy your father, having the emblem of Garuda on his flag, and more powerful than even Shakra himself, does not know it. O lord, you are a Vrishni prince arid not a soil of Shamvara. Besides tile Danavas cannot beget a son like yourself. O gentle one, I seek you as my lover, because I have not given birth to you. Seeing Your beauty my weak heart is drooping. Besides O Vrishni l1Nro, you should seek in my heart what desire is there. I have thus described to you how .you are not a son of myself and Slrarnvara arid flow I have grown attached to you (24-33)-" Pradyumna, the son of tire holder of discus, had mastered all forms of illusion. So thus addressed by Mayavati and worked up with anger, lie, exclaiming his own name, called Shamvara. He said :-"Alas shall I remain here fearing that Wicked-souled Danava who has stolen away tire infant son of Keshava ? How may that sinful wretch become angry ? How

7(r)4 HARIVAMSIM can I slay him ? I should do what excites his anger. Wil, my sharpened spear I will strike down the wonderful static and with a flying pennon having the emblem of a lion whic,~ stands like the mount Sumeru on his gate. If he comes t,: know of the spoliation of his standard Shamvara will sure:, come out. I will then kill him in battle and return t,~ Dwaraka." Having said this the large-armed Pradyumr. stringed his bow, took up arrows and struck down that jew~:: of a standard belonging to Shamvara. Hearing of the spolir;tion of his standard by the high-souled Pradyumna. SharyZvara, filled with anger, ordered his sons, saying:--'0 ye great heroes, do you soon kill Rukshmini's son (34-4I)^ '' do not wish to see him who has done me this wrong." Heading the words of Shamvara, his sons, Chitrasena, Atisenar Vishwaksenajit, Shrutasena, Sushena, Somasena, Mama, Senani, Sainyahanta, Senah3, Sainika, Senaskandha, Atisena; Senaka, Janaka, Sukala, Vikala, Shanta, Shantantakara, Vibhu, Kumbhaketu, Sudangstra and Keshi, well-armed and delighted, set out for killing Pradyumna. Taking up discuses; Tomaras, tridents, Pattishas, swords, Paraswadhas, and worked up with agner, they, inviting Pradyumna, went to thl, battle-field (42-47). Thereupon taking up his bow the large-armed Pradyumna speedily ascended his car and drw,;= towards the battle-field (48). Thereupon there took place dreadful and hair-stirring encounter between Keshava's sor and those of Shamvara (49)- Inorder to witness that batty: the Gandharvas, Uragas and Charanas with all the gcd'~ headed by their king stationed th6mselves in the sky (;Q) Narada, Tumvuru, Hall&, Huhu and other songsters, encircled by

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Apsaras, also stationed themselves there (5t). Then the Gandharva Advutanama, attached to the court of the king of gods, said to Vasudeva, the wielder of thunder-bolt "The sons of Shamvara are hundred in number and Krishna's son is alone. How can he, fighting alone with many, acquire victory' (52(r)53)? Hearing his words, Vasava, the slayer HARIVAMSHA, 'a5 of Bali, smilingly said :-"Hear of his prowess. Inheirsy pristine body he was Kama and consumed by Hare's fianger. Afterwards propitiated by his wife the three-eyed deity conferred on her, a boon, saying :- When Vishnu, assuming the semblance of a rnan, will live in the city of Dwaraka, lie will take his birth as iris soa and become your husband. This your highly powerful and energetic husband, although celebrated "in the three worlds, as Ananga lzmbless, will take his birth there and kill Shamvara, for the seventh day after Pradyurnna's birth, Shamvara, resorting to this illusory powers, will steal hirn away from Rukshmini's lap (54-58). Therefore go to Sharnvara's house ; and hidden under your illusory body do you become his wife Mayavati and please liirn. There nourish your baby husband. When he will attain to youth lie will kill Sharnvara. Afterwards Ananga will go with you to Dwaralca and lie will enjoy with you in the same way as I do with Gz'r j'rf." i-laving said this the king of gods Hara repaired to the mount Kailasha resorted to by Siddljas and Charanas and resembling Sumeru. Kama's wife too, having saluted Uma's husband, waited at Shamvara's residence for the termination of the appointed titne. U Pratiliara, the large-armed Pradyumna will surely ki!I Shamvara. He has been destined as the destroyer of that wicked Danava and his sons (59-54)-

CHAPTER CCLIL (BATTLE BETWEEN PRADYUn4NA AND SHAMVARA'S SONS). VAISHAMPAYANA said :-Thereupon there took place a great hair-stirring encounter between Rukshmini's son and those of Shamvara (r). Afterwards in anger those great Daityas began to shower simultaneously on Pradyumna arrows, Saktis, Parashwadhas, Tomara's, Kuntas, Bhushundis and maces (2). Krishna's son too, worked up with anger, struck them in the battle each with five arrows shot off his bow. Thereupon those resolute Asuras, exceedingly wroth, set up a net-work of weapons for killing Pradyumna. Thereat worked up with anger Ananga soon took up his bow (3-5). qe then killed the ten highly powerful sons of Shamvara. The next moment, filled with anger the powerful son of Keshava soon cut off Chitrasena's head with a Bhalla. Thereupon the remaining sons of Shamvara, anxious to fight, began to run taking up and discharging arrows. And for killing Ananga they all unitedly fought and shot arrows. The highly powerful son of Krishna, on the other hand, cut off their heads, as if in sport. Having thus slain one hundred sons of Shamvara, all good bow men, he stood in the battlefield desirous of fighting. Hearing of the death of his hundred sons Shamvara was filled with wrath (6-ro). He asked his charioteer to get ready his car. Receiving the order of the king the charioteer saluted him touching the ground with his head and brought the car there, and asked the soldiers to get ready soon. It was drawn by a thousand bear and tied with the ropes of snakes. It was coated with tiger-skin, adorned with a net-work of small bells and filled with wolves. It had tcn stairs, one after another, was painted with stars and adorned with gold. It had a huge standard; VV HARIVAMSliA. high and embellished with flags having the figures of lions painted on them. It had wooden fenders (around it and iron axles, It was high like the summit of Mandara, was bedecked with beautiful

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chowraes, covered with stars and adorned with golden standards (ar-r6). As if urged on by Death, Shamvara, putting on a golden armour and taking up his bow and arrows, set out for battle accompanied by his soldiers and four ministers. Encircled by his ministers, Durdhara, KetumAdll, ShatruhantA and Pramarddana, Shamvara set out, desirous of fighting. When with two hundred cars, ten thousands elephants, eight thousand horses and ten lakhs of infantry Shamvara set out for the battle-field there appeared various omens on all sides. The cranes began to emit hideous yells in the sky filled with vultures and firebrands, making a sound like that of evening clouds, began to fall down. The jackals yelled striking terror into the huge army. And vultures sat on the tops of the standands desirous of drinking the blood of the Danavas. Headless figures were seen dropping on his car (t7-23). The birds emitted indistinct notes on Samvara's car. The moon was possessed by Rahu (ecclipsed) and encircled by its disc. His left hand aid eye danced presaging some calamity and the horses, attached to his car, became of slackened speed. The Kanka birds fell on the head of Shamvara, the sworn enemy of _the elestials and Indra began to send down a shower of blood mixed with live coals and cynders. Thousands of fire-brands dropped down on the battle-field and reins slipped off the hands of the charioteer. But Shamvara, filled with anger, paid no attention to those portends and proceeded for slaying Pradyumna. Thereat the earth shook at the sound of bugles, conch-shells, Mridanga, Panava, and Anaka ali played upon simultaneously. Overwhelmed wit], terror caused by that terrible sound, beasts and birds flecd away on all sids. Krishna's son, however, bent a W9 ;~;eL-_'_.ite~, in t'F battle f~,.~I,

HARtVAMStiA. Shamvara, determined to fight and encircled by thousands of soldiers, struck Pradyumna; with thousands of grows. He, however, displaying quick. hamdedness, cut those arrows off before they could reach him. And bending his bow he shot arrows that there was none in the army who was not struck with one (z4-33). Thus assailed with arrows by Pradyumna Shamvara's men returned to him in fear. Beholding his men take to their heels, Shamvara, beside himself with anger, ordered his ministers. " At my mandate do ye proceed. and strike my enemy's son. Do not neglect him but kill him at once. If neglected he will ultimately ruin us like a desease disregarded in the beginning. If you wish to please me kill this sinful wretch of a wicked soul" X34-37)~ Obeying Shamvara's command and filled with anger the ministers drove their cars showering arrows. Seeing them gun towards the battle-field the powerful Pradyumna was worked up with anger. Quickly taking up his bow he stood there. The highly powerful Pradyumna, the enhancer of tlae delight of Rukshmini, in anger, struck Durdhara with twenty-five arrows, Ketumali with sixty three, Satruhanta :,kith seventy and Pramarddana with eighty two. Thereat hIled with anger the ministers covered Predyumna with a "own pour of arrows. Indeed it appeared highly wondernul. Each of them shot at him severally one hundred twenty arrows `(38-42). Makaradwlja (Pradyumna) them all off before they could hurt him. Afterwards, tak: ~jp a cresent-shaped arrow he Filled with it Durdhas- _ charioteer before the very eyes of the soldiers and warri< -The very next moment with four beautiful Kanka-feathe:=arrows he killed his four horses, with one arrow he cut oft': :, umbrella and rein, with another the standard and crest f.. with sixty other arrows the axles, wheels and poles. The ipon taking up another powerful Kanleafeathered arrow shot is at the breast of the s?tE -f~..~,~ I-)nrdhara. De r_n?`.HARIVAM$HA. of his life, beauty, vitality and lustre the Danava fell down

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from his car like a planet of waning piety. On the heroic Danava Durdhara being slain the Daityachief Ketumali ran towards Krishna's son showering arrows. And with an angry and frowning countenance he repeatedly said to Pradyumna " Wait I Wait 1" Thereat filled with anger Krishna's son covered him with arrows as a cloud sprinkles a mountain in the rainy season. Sorely wounded by the great bowman Pradyumna, the Danava minister tools up his discus and hurled it for killing Pradyumna. Makardhwaja however sprang up and got hold of the discus, equally strong like that of Krishna, before it,could fall on him. And with it before all he cut off KetumAli's head. Beholding that highly wondrous feat of Rukshmini's son the king o gods and the celestials were filled with surprise (43'-54)~ And the Gandharvas and Apsaras showered flowers on him. Beholding Ketumali slain Shatruhanta and Pramarddana, surrounded by a huge army, ran towards Pradyumna (55). They all hurled at Krishna's son clubs, maces, discuses, nooses, Tomaras, arrows, Bhindhipalas, axes and other weapons simultaneously for killing him. However the heroic Kama, displaying light-handedness, sundered them with his arrows into many pieces. In anger he so struck with arrows the thousands of elephants, elephant-drives, cars, charioteers and horses that none was seen there who was not wounded (56w59n Grinding their soldiers Pradyumna created a dreadful river there having blond for its water. Pearl necklaces a were its many waves, flesh, fat and marrow were the mud, the discuses were the islands, the arrows the whirlpools, the cars the beautiful bank, bracelets and ear-rings were tortoises, the flags were the fishes and the elephants were other acquatic animals. The river had the horses for its acquatic animals, the hairs for its mosses, the waist threads for its lotus-stalks, 1f~e bP3utir~! faces for its lotuses, the chowvries for its swains,

QiAftIVisMS;;A tire treads for its Timi fishes and the blood for its water Nobody, especially the weak, could cross that river create' by Ananga. If was dreadful, impassable and full of weapon;. and it extended the territories of Yama. Having agitates the other bowmen the beautiful son of Rukshrnini shot it,numerable arrows at Shatruhanta. He too, filled with anger; discharged arrows which fell on Pradyumna's brea,t. Aithougl; wounded with that arrow the powerful son of Keshava dic not tremble. He took a mace for killing Shatruhanta whe was on the point of death (60--68). That burning Sakti, making a sound like that of Indra's thunder-bolt, discharges' by Rukshmini's son, fell down piercing the heart of the enemy (fig). With it the heart of the highly powerfui Shatruhanta was cut off, his limbs were mutilated and lriF, vital parts and joints were separated. And he fell down. vomitting forth blood (7o). Beholding Satruhanta slain Pramarddana came forward with a mace and said: O you fond of fighting, what is the use of battling with these ordinary men ? 0 you of wicket intellect, stand here firmly for a moment and fight with m~ and you wilt not have to live any longer on this earn; (7I--72). You are born in the race of Vrishnis and you. father is our enemy. If we can slay his son today he wily also be killed, O you of wicked understanding, ywith your death the gods will meet with extinction and the Daityas ant=. IJanavas, having their enemy stain, wilt enjoy happiness (73-74)~ Yourself being slain witty my weapons I will, witiv your blood, perform tire watering ceremony of the dead son:; of Shamvara. Hearing of the death of a young son like yourself Bhishrnalza's daughter will bewail piteously Hearing of your death, your wicked father, the bolder of discus; will give up his fife today" (7 Having said this Pramarddana quickly struck Rulcshmini'~, son with hispayZbha. Wounded thus tire highly powerFUaad energetic son of Rukstrrnini threw op lri~-

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~:jf .. _ FIAft1JAIVrSFBA. hands, struck it down to tire ground and crushed it. Leap ing down then from his car the Danava stood on the ground as a foot-soldier, and taking up his Nub he hurled it at Keshava's Son, Kama, on the other .hand, crushed down Pramarddana with drat club (7g-8o). Beholding Pramarddana slain the Daityas could not stand before Pradyumna and began to fly away like a herd of etephants terrorised by a lion (g1), As the lambs fly on seeing a dog, so the Daitya soldiers, stricken with fear of Pradyumna, Lost heart (82). The ugly-looking Danava soldiers, with hairs dishevelled and their dresses soiled with blood, looked like a woman in menses g ( 3). As roughly handled by a cruel and lustful person a youthful damsel, cut with Cupid's shafts, cannot stand in that battle and flies away breathing to her house so those Danava soldiers, as~ sailed with arrows and filled with fear, left the battle-field and fled away sighly heavily (g4), CHAPTER CCLIII. (SHAMVARA COMES VAISHAMPAYANA sand i anger Shamvara said to his c soon take my car to the enemy. vho has done me wrong." I the charioteer, always doing good tohim,drove the car' adorned with gold. Beholding f'rao'yrdmna, having delightful eyes, took up in ~'I d set to it golden arro~ys, - anger his bow 1__ "he Jrructz Shamvara with TO THE BATTLE-FIELD.)

tiARIVAMSHA. it and excited his anger in battle (i-4). That arrecutting to his very vitals, Shamvara, tire enemy of gods, wL greatly bewildered. And holding tire reins of the car 1. lost consciousness. Regaining his consciousness a fe moments after the Danava Shamvara took up his bow in angc and struck Krishna's son- with seventy sharpened arrows Pradyumna, with seven shafts, cut off those arrows into seve. parts before they could reach him. And with seven,,, sharpened winged arrows he struck Shamvara. As a clouCcovers a mountain with its showers so he struck Shamva-again with a thousand beautiful winged arrows. Thereupc:all the quarters being covered with arrows the sky was enshrouded by darkness that even tire sun was not visib:uSeeing it Shamvara dispelled that darkness with his thunde: bolt and showered arrows on Pradyumna's car. O kin,Pradyumna too, displaying lighthandedness, cut off tho::r arrows into many pieces with his knotty shafts. When tlr~ great downpour of arrows was stopped by Krishna's sc:v Shamvara, by his illusory powers, showered trees. Belrolc_ those trees Pradyumna was beside himself with anger arc:: destroyed them all by discharging fiery weapons. Wlrc all the trees were reduced to ashes Shamvara made a dow pour of stones which Pradyumna removed from the bath field by means of airy weapons. O king, thereupon, Shamvar_: the enemy of gods, took up his bow and created a grey illusory display by throwing on Pradyumna's car lions, tigea: bears, monkeys, horses, camels, asses and cloud-li'E. elephants. Mina however, with `Gandharva weapons, c them off into many pieces (5-t7). Beholding his illusi< dispelled by Pradyun;na Shamvara,beside himself with angE~ displayed another feat. He showered youthful, we: decked elephants with sixty (reads each, mad after fightif and ridden by expert drivers. Beholding those

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illuscrcreations about to fall oil (rim the great lotus-eyed (P,-" dyumna) having the emblem of a fish on his flag, deli E9rIEt1VAMSF9A, lo create illusory lions. O king, as the sun sends away the night so the illusory lions, created by the intelligent son of Rukshmini, destroyed tire illusory elephants. Beholding his Illusory elephants killed, Shamvara, the king of Da-n. created .SunmohZ*na Maya, Beholding that Ndohini (Facinatm i'ng) Vdyd the creation of Maya, discharged by Shamvara, the powerful Pradyumna obstructed it with his ,Samna (consciousr.ess) weapon (W-23), Greatly exercised with anger on account of his illusion being destroyed tire highly powerful icing of Danavas, Shamvara displayed an illusion of lions. Beholding the !ins about to fall on hire the powerful sore of Rulcshmini took up Gandharva weapons and created Sharablaas.* As the wind scatters clouds so those Sharabhas, having eight legs, claws and teeth, pursued the lions. Beholding the lions pursued by the illusory eightlegged animals Shamvara began to think of measures for killing them. He thought: " Alas! how stupid I am. Why did I not kill trim in his infancy ? Now this wicked-minded one has attained to youth and mastered all the weapons. How shall I kill this enemy stationed at tire head of the battle ? The dreadful illusion of serpents, which the great god Hara, the destroyer of Asuras, instructed me in, is only known to me. Let rne now spread that great illusion of serpents. Rethinks this powerful and wicked 1Vlayavin will be consumed thereby" (24-3(r)). Thinking thus Shamvara displayed that illusion of serpents full of burning venom, which. fettered Pradyumna with his car, horses and charioteer. Beholding himself thus bound with illusory serpents and .about to be killed Pradyumna thought of tire illusion of Garudas that could kill the serpents. As soon as the high-souled Pradyumna thought of it Garudas began to move about and destroy tire venomous serpents. ~i'en the illusion of serpents was dispelled the gods and ` A fabulous beast supposed to have eight the snowy ie,ionse le g. and to inhabit particularly

Asuras, eulogising him said " Fell done! Well done ! O mighty-armed son of Rukshmini. On account of the illusion being dispelled by you we have been pleased" (3a-35). O Janamejaya, when the illusion of serpents was dispelled, Shamvara again thought : " I have a golden club resembling the rod of Death which even the gods and Asur;:s cannot withstand in the battle-field. Formerly pleased tire goddess Uma conferred that on me and said "O Shamvara, take the golden club. Practising hard austerities I produced from my own body this club which can dispell all forms of illusion and kill all the Asuras. I have with this club despatched to the abode of Yama with all their followers, ti-,e powerful sky-ranging and dreadful Danavas Shumbha and Nishumbha. When your life will be in peril, hurl this club at your enemy.' Saying this goddess Parvati disappeared from that place. my enemy" (36-t). Thereupon informed of his motive the king of gods said to Narada := ` Do you soon approach the car of the largearmed Pradyumna, make him conscious and remind him of his pristine birth. Give that of slayer of Asura this invincible coat of mail and Vaishnava weapons." Thus addressed by Maghavan Narada speedily went away (2-) And stationed in the sky he said to Pradyumna :-" O prince, know me as the celestial songster Narada. The king of gods has sent me here to make yourself conscious. O giver of honor, remember your pristine birth. O heroe, you are mama. Reduced to ashes by Hara's ire you became limbless. You have been begotten by Keshava on Rukshmini in the Vrishni race, and are known there by the name of radyumna. Before the completion. of the seventh night Shamvara had stolen you away from the lying-in-room O large-armed heroe, when Shamvara carried you away

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Keshava disregarded him in the interest of the great work of the gods namely? the destru~,ti~:i of SIPamvara, Know as I will hurl it now aiming at HARIVAMSFIA. your former wife Rati the spouse of Shamvara by name Mayavati. She was living on Shamvara's house for protecting you. In order to create pleasure and forgetfulness in that wicked Danava she sends Rati to. him, created, by illusion, of her own person. O Pradyumna, having killed `' Shamvara in the battle-field with Vaishnava weapons take your own wife Mayavati and go to Dwaralca. O slayer of your enemies, do you take this Vaishanava weapon and highly lustrous coat of mail. The king of gods has sent them for you. Hear another word of mine and carry it out without any fear. Pleased Parvati gave this enemy of gods a club which is always very powerful and can grind all enemies and none amongst the gods, Danavas and men, can with, stand it in battle. In order to counteract this weapon you should remember the goddess. Besides, those, who are anxious to fight, should always bow unto and chant the glories of the great goddess. You should be careful when j you fight with your enemy." Having said this Narada returned where Vasava was (5-58), CHAPTER CCLtV~ fSHAMVARA'S DEATH.) AISFIAMPAYANA said :-Thereupon filled with anger Shamvara tools ~~p his club. O descendant of Bharata, vrl.en Shamvara took up his club there rose twelve suns, the mountains trembled and the earth shook. The water of the ocean flowed upwards, the gods were agitated, the sky way filled with vultures, fire brands fell, dreadful wind blew and

I$ARIVAMS#t A, sent down showers of blood. Beholding all those evil omens the heroic Pradyumna soon got down from his car. And folding his hands he recollected the beloved con-. sort of Shankara, P1rvat1, and bending his head began tc, vllant her glories (1-g). PRADYUMNA said :-Salutation unto KatyAVani, the mother of Kartikeya. Salutation again unto Katyayani the mother of the three worlds. Salutation unto the goddess who hatla destroyed our enemies. Salutation unto Gouri the consort of Girisha. Salutation unto the goddess who has killed Sumbhz and pierced the heart of Nisumbha. Salutation unto Kala. ratri and Kumari. I bow with folded hands unto the goddess who lives in a mountainous forest. I bow unto the great goddess who lives on the mount Vindhya, who destroys the forts, who is Durga, who is fond of battle and who is Jaya and Vijaya. I bow unto the goddess who is unconquer, able, who afflicts her enemies, who has a bell in her hand. and is adorned with a garland of bells. I bow unto the: goddess, who has the figure of a lion on her banner, wh(: bolds a trident, who has slain the buffaloe-faced demon anc rides a lion. I bow with folded hands unto the goddess who is one and without any parts, who is the sacred Gayatr that is recited at a sacrifice and Savitri of the BCahmana5 O goddess, do thou always protect me in battle and crown: me with success." Thus eulogised by Kama the goddesF was pleased (6t3). Pleased at heart the goddess said to him :-"O you c large arms, O you the enhancer of 'Rukshmini's joy, behol~ me. O son, seeing me does not go fruitless. Pray for boon therefore." Hearing the words of the goddess his hai= stood erect and his mind was filled with joy. Saluting t6 goddess he 'communicated his object :-" O goddess, whip thou hast been propitiated do thou confer on ont; what desire. O giver of honor, may I vanquish all my enemies. goddess, may the club, produced from tby mxn person iv~ HARIVAMSNA, 717

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thou past given to Shamvara, become a garland of lotuses as soon as it touches my body." Hearing it and saying `so be it' the goddess disappeared (Iq.-r8). And the highly powerful Pradyumna too, with great delight, ascended the car. Thereupon taking up his club and whirling it the powerful Shamvara threw it on Pradyumna's breast. As soon as it approached him, it became a garland of lotuses around Pradyumna's nec!;. And he looked like the moon encircled by stars (z9--ray. Beholding the club converted into a garland of lotuses the gods, Gandharvas, Siddhas, and the great Rishis spoke highly of Pradyumna in his presence. Thereupon bending his bow and setting to it the Vaishnava arrow which Narada had brought, Keshava's son said :-"O arrow, if I am the son of Rukshmini begotten by Keshava do thou, on the strength of this truth, kill Shamvara in the battle-field." Saying this the noble-minded Pradyumna, as if to consume the three worlds, drew his bow and shot the arrow at Shamvara. Thereupon that arrow, discharged by that Vrishni chief, piercing Shamvara's breast, entered into the earth. By the energy of that Vaishnava arrow all his flesh, bones, nerves, skull and blood were reduced to ashes. . In this way the huge-bodied, sinful Danava Shamvara being slain the gods and Gandharvas were filled with joy. Urvasi, Menak., Rambha, Viprachitti, Tilottama, and other Apsaras and the e:;tire animate and inanimate creation danced. Praising Pradyumna the king of gods, with the celestials, pleased, began 'to shower flowers on him. The king of Daityas being slain in battle by Madana the son of the slayer of Madhu, the- g-.e~, ,,1 ere freed from the fear of their enemy , and eulogising Pradyumna they set out for the celestial region. As a lover goes to his love so Rukshmini's son, fatigued with fighting, went with hasty steps into the city and met his consort (z2-gz).

CHAPTER CCLV. (PRADYUMNA GOES TO DWARAKA AND HIS PARENTS RECOGNIZE HIM.) VAISHAMPAYANA said:-Having celebrated his sacrifice the powerful Mayavin Shamvara was killed in battle on the eight day of a fortnight (t). Having slain that foremost of Asuras in the city of Rikshavanta Pradyumna, taking IVIay$vati with him, set out for his father's city (2). By his illusory powers the quick-coursing heroe rose up into the welkin and reached the charming city of Dwaravati protected by his father's power (3). That young man, beautiful like Manmatha (Cupid), descended 'rom the sky with Mayavati at the inner appartment of Keshava (). When Prdyumna thus came down Keshava's queens were all filled with surprise, jay and fear (5). Afterwards seeing that young man, resembling Kama himself, with his wife, their faces grew delighted ;and they, with their eyes, as if drank his ambrosial beauty (6). Beholding the bashful countenance of that boy and him filled with shame at every step Krishna's wives were all at their wit's end (7). Beholding that boy, IZukshm%ni, the mother of a son, encircled by her hundred covvives, was striken with sorrow. And shedding tears she said :--"Alas 1 I saw in a mid-night dream that the slayer of Kansa had given me mangoe leaves. Keshava took me an his lap and put a g ^dand of pearls resembling the rays of the moon around my neck. A youthful lady, with beautiful curling hairs, clad in a white raiment and with a lotus in her hand, entered into my room. And sire sprinkled me with beautiful water. Afterwards that lady touched my head with her hands and gave me a garland of lotclses." Having thus described her dream, Rukshmini, encircled t1ARIVAt1itS11A. by her female friends, cast her looks again and again on the prince and said :-"Blessed is that woman whose soa is such a beautiful, long-lived boy resembling Kama and just ushered into the first stage of youth. O son, what lucky woman lags beew blessed with a son life yourself black -like clouds ? Why have you come here with your wife ? Alas, if the powerful Death had not carried him away my baby Pradyumna would have been of this age by this time. My surmise can never be untrue. Forsooth you are a prince of the Vrishni family; from the marks of your body you look like Janarddana without his discus. Your face and lairs resemble those of Narayana and your thighs, arms and breast resemble those

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of my father-in-law and Haladhara. Alas, you look like the second celestial body of Narayana. With your person you have adorned the entire Vrishni race. Who are you, 0 my child ?" 1n the meantime Krishna all on a sudden entered there hearing from 1Varada of the destruction of Shamvara (S-ao)" Beholding his eldest son there, along with his daughter-in. law Mayavati resembling Cupid himself, Janarddana was filled with joy and said to the goddess-like Rukshmini:" 0 goddess, here is your son the great bowman. He has killed Shamvara, an expert of illusion and has learnt all his illusory arts by which he used to torment the gods. This auspicious and chaste lady is the wife of your son. She was up to this time living in Shamvara's house under the name of Mayavati. Do not distress your mind thinking her as the wife of Shai%vara. " Know her as Rati, the beloved consort of Kama. Formerly when Manmatha became limbless being consumed by Hard's fiery anger this auspicious lady, up to this time, always kept that Daitya infatuated with her likeness made by her illusory powers. Even in her youth this beautiful lady did not seek Shamvara I creating her own likeness by her illusory powers she used to send her to Shamvara. 0 fair lady, this my son's wife,

YZO HARIVAMSHA HARIVAMSIIA. and your daughter-in-law will help Kama and please hire She is our eldest daught@r-in-law and deserves our affection Take her to your room and nourish your lost son who ha: come back" (2I-29). VAISHAMPAYANA said :--Hearing those words given ven: to by Krishna Rukshmini attained to an excess o` deligh' and said :-" Most fortunate am I since my heroic son ha,= come back again. Blessed is my birth and I have achieves my object since my lost son has returned with his beloved wife. Come my son and enter this room with your wife.' Thereupon having saluted his mother and Govinda Pra dyumna bowed unto Haladhara. Thereupon raising of Pradyumna the foremost of the powerful Keshava, the slayer of enemy's warriors, embraced him and smelt hE< head. The goddess Rukshmini too, with words suppresses; with affection, raised up her daughter-in-law adorned with gold, placed her on her lap and embraced her. Thereupon as Aditi conducts the king of gods with Sachi into bei own room so Rukshmini took her son who had returned with his wife to her own room (3o--36). CHAPTER CCLVI. (I3ALADEVAS MANTRA FOR PROTECTING PRADYUMNA AISHAMPAYANA said :--0 foremost of victors, after having slain Shamvara, Pradyumna had arrived at the city of Dwaraka a wonderful evening Mantra was recited. am describing the evening Mantra which Baladeva recites at that time for protecting Pradyumna. If one recites t "9 2 1 in tile evening he has his soul purified. It has been recited by Baladeva, Vasudeva, and the pious ascetics and saints:`May the Lord of the universe Brahma, tile peceptor of the gods and Asuras, protect me. May Om, Vashatkar, Savitri and the three regulations protect me. May the four Vedas, Puranas, Itibasas, Khilas, Upakhilas, the auxiliaries of tile Vedas and their commentaries protect tile (r-3). May earth, air, ether, water, light, the senses, iuind, intellect, the gunas Sattwa, Raja, Tama, tile five vital airs, namely Vyana, Udana. Samana, Prana, and Apana and the seven other airs which which pervade the universe protect me. May the great Rishis, Marichi, Angina, Atri, Pulastya, Pulaha, Kratu Bhrigu and the divine Vasistha protect me. May the fourteen Alunis headed by Kashyapa, and the Lord Narayana with ten quarters and Gunas protect me. May tile eleven Rudras, the twelve AdityEs, the eight Vasus and tile two Ashwinis protect me. May the . mothers of the Daityas, Hri, Shree, Laksllmi, SwadhA, Medha, Tushthi, Pushthi Smriti, Dhriti, Aditi, Diti, Danu, and Sinhika protect me. May the mountains Himavan, Hemkuta, Nishadha, Sweta, Rishablla, Paripatra, Vindhya, Vaidurya, Sahya, Udaya, Malaya, Meru, Mandara, Dardura, Krouncha, Kailasha, and Mainaka protect me (9-r6). May the Nagas, Shesba, Vasuki, Vishalaksba,

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Takshaka, Elapatra, Suktikarna, Kamvala, Aswatara, Flastibhadra, Pitharaka, Karkotaka, Doanaujaya, Puranaka, Kara., vira, Sumanasya, Dadhimuka, Srinnarapinda tile Lord Mani known all over three worlds, the Naga kings Dadhikarma and Haridraka all those Nagas and others whose names have not been mentioned--all those who are truthful and upholding the universe, protect me. May the four oceans protect me. May the river Ganga, tile foremost of streams, Saraswati, Chandrabhaga, Shatadru, Devika, Shiva, iravati, Vipasha, Sarayu, Yamuna, Kalmashi, Rathoshma, Vahinda, Hiranyada, Plakshma, Ikshumati, Shravanti, Vrihavratha, and the celebrated Charmanvati and the sacred Vadhusara, 91 7-13 122 HARIVhn2S::A.l HARIVAMSHA, and those whose names have not been mentioned flowing in the north sprinkle me with their water. May Venva, Godavari, `Kaveri, Kongkanavati, Krishna, Venva, Shuktimati, Tamasa, Pushpavahimi, Tamraparni, Jyotiratha, Utkala, Udumvardvati, Vaitarani, the sacred Vidarbha, Narmuda, Vitasta, Bhimarathi, Mahanandi, Ela, Kahini, Gomati and Shoma and all those whose names have not been mentioned flowing in the south sprinkle me with their water. May Kshipra, the sacred Charmanvavati, Mahi, Shuvravati, Sindhu, Vetravati, Bhojanta, Vanamahka, Purvabliadra, Aparabhadra, Urmita, Varadruma, Vetravati, the well-known Chapadangi, Lutha, the sacred and charming Saraswati, Mitraghni, Indumala, Madhumati, Uma, Garunar, Tapi, Vimalodaka, Vimala, Vimaloda, MattagangA, and Payaswani and all those whose names have not been mentioned here as well as the sacred Bhagirathi flowing in the west sprinkle me with water (r7-34). May the sacred lakes Prabhasa, Prayaga, Naimisha, Pushkara, Ganga, Kurukshetra, Shrikshetra, Goutamashrama, Ramhrada, Vinashana, Ramatirtha, Gangadwara where Soma rose up, Kapalamochana, the well-known Suvarnadindu, Kanakapingala, Dashaswameda, the Naranarayanshrama, the celebrated Vadari, the well-known Phalgu, Chandravata, Kokamukha, the sacred Gangasagara, Tapoda of the Magadha country, the wellknown Gangoblieda, and those whose names have not been mentioned where the great Rishis live, sprinkle us with their sacred water. May the shrines of Sbukara, Yoga' marga, Shwetadwipa, Bralimatirtha, Ramatirtha, Dashashwamedha, the sin-destrying Ganga with her streams, Vaikunthalike Kedara, Shukarodvedana and Papamochana destroy my sins and purify me. May Dharma, Artha, Kama, fare, Frapti, Shama, Dama, Varuna, Kuvera, Yama, Niyama, Kala, Naya, Sannati, anger, stupefaction, forgiveness, patience, lightning, clouds, herbs, plants, Yakshas, Pishachas, Gandharvas, Kinnaras_ Siddhas, Charanas, nicht-ran.g`G sky-rangers, beasts, auspicious planets, Lamvodara, Bali, Pingaksha, Vishwarupa, Indra with airs, Kala, Truti, Lava: Kshana and other divisions of time, stars, planets, seasons, months, days, nights, the sun, moon, sorrow,. fear and sentiments, pride, truth, Sidhi, Vridhi, Sruti, Dhriti, Rudrani, Bhadrakali, Bhadra-Yasthi, VSruni, Bhasi, Kalika, Shandil~. Kuhu, Sinivali, Bhima, Chitravati, Rati, Katyayani, Sohityaf Ayanamitra, Ganada and other celestial damsels, spoken of, protect me with their friends (3552) CHAPTER CCLVI1. QNARADA PUTS QUESTIONS: AND THE MYSTERY IS EXPLAINED.) AISt3AMPAYANA said;-In the same month in which Pradyumna was stolen away by Shamvara desirous of killing himself Jamvavati gave birth to Shamva (r). From his boyhood he was trained by Rama in the use of arms and the other Vrishnis used to respect him considering hirn little inferior to Rama. From his birth Krishna, shorn of enemies and neighbouring hostile kings, ,lived in his capital happily as the immortals live in thd'garden of Nandana (2-3). At that time the hostile kings could not enjoy peace in fear of Janarddana ; and witnessing the prosperity of the Yadavas even Vasava did not like his own riches (4). Thereupon once on a time Duryodhana undertook the celebration of a sacrifice in Hastinapur and all the kings set out for (that city), Hearing of Janarddana with his sops, his Prosperity and tile city of Dwaraka situate on the bank of

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724 HARIVAMStiA. HARIVAMSIIA. 725 the ocean, those kings, collecting information through their emissaries, arrived at Krishna's palace, who was fond of guests and had controlled his senses, for seeing him (5-.7), The king Duryodhana and others who were under the subjection of Dhritarashtra, the sons of Pandu, Dhristadyumna and others, the kings of Pandya, Chola, Kalinga, Vahlilca Dravida and IChasa with eighteen Akshowhinis of soldiers arrived at the city of Yadavas protected by Krishna's arms. After those kings had been accommodated in their respective quarters set apart for them, the lotus-eyed Hrishikesha, with leading Yadavas, went to them. The Yadu king 1VIadhusudana shone in the midst of those kings like the autumnal sun. Thereupon slowing them civilities accord. ing to their age and place Krishna sat on his golden throne. The kings too occupied seats according to their ranks. As the gods and Asuras shine in Brahma's Durbar-Hall so those Icings appeared exquisitely beautiful. Thereupon in the hearing of Keshava, the Yadus and kings discoursed on various themes ($--z6). In the meantime there blew a huricane accompanied with the muttering of clouds charged with lighting. A few moments after riving from that unfair weather, Narada appeared there covered entirely with matted locks and with the Vina in his hand (t7-i8). Sakra's friend, the ascetic IVarada, effulgent like fire, dropped before the kings like a scintillation. As soon as that foremost of ascetics, Narada touched the ground the unfair weather disappeared. Having entered that ocean-like court of the kings Narada said to the eternal Yadu king'who was seated on his throne :-" 0 thou of large arms, thou alone hast become an object of wonder to the gods. 0 Furusottamal there is none blessed like thee in the world." Thus ad dressed the powerful Krishna, smilingly said :-" Yes I am an object of surprise and good luck, especially in the matter of presents." Thus spoken to in the midst of kings the Foremost of Mums, Narada said, - " O Krishna, I have gt the proper reply. I now depart for my wished-for region" (i9-z4). The kings present in that meeting could not make out the mystery of Narada's words. Seeing therefore, Narada, about to start they said to Keshava, the lord of the universe (25) :-" 0 biadhava, Narada said " Wonder and blessed" and you too replied saying Presents". O Krishna, we have not been able to decipher these celestial expressions. If we are worthy of listening to the true imfort we wish to hear it" (26-27). Krishna then said to all those leading kings :-- Yes, you are the fit persons to hear it and the; twiceborn Narada will relate it (28). O celestial saint, describe to these kings who are anxious to hear the true import of your question and my reply." Thereat Narada, seated on a white golden seat beautifully embellished, be t 1 (29-30). NARAI)A said :-O ye assembled kings, hear how I have mastered this great question. Once on a time when the sun rose after the termination of the night I was alone walking on the bank of the Ganga. I saw a tortoise of the shape of my Vina, extending over two Krosas. It was huge like a mountain, had four legs, two coatings, was soaked with water, and covered with mosses. Its skin was hard like that of an elephant. Then touching that acquatic animal with my hands I said :-"O tortoise, methinks you lave a wonderful body and are fortunate, fbr you are covered with these two invincible coatings. And not caring for any body you, without any anxiety, range in the water" (3t-3ti). Hearing it that water-ranging tortoise said to me like a man :-" What wonder is there in me, O Muni ? And how can I be blessed ? This Ganga, flowing downwards, is blessed in whom range hundreds and thousands of animals like myself. What is

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more wonderful than she" (37-3g) ? Thereat filled with curiosity I approached the river Gangs and said :-.o o gan exp am those words

f ?6 HaRmAMSaA. " O foremost of rivers, you have many lakes in you. Adorned with many huge-bodied animals, you, protecting the hermitages, are you going to the ocean. Blessed are you therefore and have many wonders in you" (3g(r)q.o). O Janamejaya, thus spoken to Ganga, in her own form, appeared before the foremost of the twice-born, the celestial Gandharva Narada, the favourite of Indra and said " O celestial songster, O foremost of the twice-born, O you fond of quarrels, do not say so ; I am nither blessed nor I do contain wonders. I am afraid of the words of a truthful person like yourself. O twice-born one, that ocean is blessed arid full of big wonders where hundreds of rivers like myself are flowing." Hearing the words of (ianga) flowing in three ways I went to the ocean and said :-" O great ocean, O lord of waters, you are the origin of all waters-therefore you are blessed and full of wonders in the world. Specially, the rivers, full of waters, worshipped by the world and purifying them, come to yogi as your wives." Thus addressed, riving the waters, by the force of the wind, the ocean rose up and said :-" O celestial songster, O foremost of the twice-born, do not say so; I am neither full of wonders, nor I am blessed. Blessed is the earth on whom I live. What is more wonderful than the earth in the universe ?" Hearing the words of the ocean, I, filled with curiosity, went to the bed of the earth and said to Prithivi the energy of the universe :-" O beautiful earth, endued with great patience, thou art blessed and wonderful in the universe for thou art sustaining all the worlds. `i hou hast given birth to the churning rod ae men and patience. Thou art the _ work of the sky-ranging gods." Excited at my words and forsaking her natural patience she replied :-" O celestial songster fond of quarrels, do not say so. I am neither blessed nor wonder. ful. This my patience is dependant on another. O foremost of the twice-born, the mountains, that are upholding me, 21E , indeed great and wonders are seen in them. They are Le7~ F4ARIVAL1$HA, bridges of the worlds." O kings, hearing those words I went to the mountains and said w O ye mountains, great you are and full of many great wonders. Besides you are the minis of gold and many precious jems, and you are living on earth for ever" The immobile mountains, adorned with forests, replied to my question in consoling accents. " O' B'rahmana saint, we are not great and there is no wonder in us. The creator Brahma alone is great and wonderful even amongst the celestials" (4r-58). Thereupon thinking that with the Creator Brahma, this cycle of questions would terminate I went to him. Approaching in order, the four-headed, Self-sprung Deity, the origin of the world I saluted him and said to him, expecting that my words would come to a close :-"Thou art alone great, wonderful and the preceptor of the world. There is no ocher creature in this world which is equal to thee. From thee has emanated this universe identical with mobile and immobile creations. O king of gods, the gods, Danavas and other creations of the three worlds, and this universe, manifest and unmanifest, crave all emanated from thee. Thou art

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the eternal king of gods. O God, while thou art the best of gods what wonder is there that thou art the origin of all the worlds." Hearing my words the Grand-Father Brahma said :-"O Narada, why do you call me great and wonderful ? The Vedas, which are upholding the worlds, are great and wonderful. O Vipra, know me as identical with the truths that lie in Rik, Saman, Yayur and Atharvan. The Vedas are upholding me and d"too ulehold them" (5g-67). Hearing the words of the Self-sprung Parameshtin, I made up my mind for going to the Vedas. According to the words of the Grand-Father I went near the four Vedas worshipped with mantras and said :-"O ye Vedas, the Grand-Father has said that you are great, wonderful and the source of the Brahmanas. You are superior even to the Selfsprung Deity. there is none in Sruti and Tapas superior, to you. Therein

tIARIVAMSHA. fore I have come to ask you," Thereupon the Vedas, with their faces towards me, replied :-"The Yajnas are great and wonderful. O Narada, we have been created for Yajnas and are not masters of ourselves: So the Yajnas lord over us." Hearing that the Vedas are superior to the Selt4 sprung Deity and the Yajnas are superior to the Vedas I approached the Yajnas headed by the household fire and said (68-7q) :--"0 ye Yajnas, as spoken by the Grand-Father and the Vedas, great effulgence is seen in you: There is nothing in this world more wonderful than you. You are born from the twice-born and are therefore great. By you, with a portion of the sacrificial offerings the gods are pleased, the great saints with mantras and the Agnis with oblations" (75--77). After I land finished my say Agnisthoma and other Yajnas, stationed in the sacrificial grounds, replied :-"O Muni, there is no such word as wonder and great in our midst. Vishnu alone is the great wonder--and tae is our supreme refuge. The lotus-eyed Vishnu, manifested as men, offers those oblations into fire on which we feed. As the large-armed Vishnu, having eyes like red lotuses, is great with his consort, so great is a Yajna accompanied with presents." Afterwards I came down on earth to ascertain Vishnu's movements and saw Krishna encircled by kings tike your worthy selves. I said to Madhava surrounded by you ail "Thou art great and wonderful;" and he too replied saying "with presents." This has put a stop to my words. Pursuing words in order, beginning with the tortoise I have come here--and they have now beer- verified in this Purusha with Dakshina. I have thus explained, as questioned by you, the secret of my words. I now go whence I have come. After the departure of Narada to the celestial region, the kings, stricken with wonder, repaired to their respective territories with their army and conveyances. The heroic Yadu chief, Janarddana too, with the Yadavas, effulgent `^-E ` fire, entered into his own palace (7s--88). CHAPTER CCLVIII. (ARJUNA DESCRIBES ANOTHER WONDERFUL WORK.) U ANAMEJAYw said :--0 you of large arms, O foremost of the twice-born, t wish again to listen to an account of the glorious deeds o` Krishna, the lord of the world. I have not been satiated with listening to ''he extensive works of the laigli_souled, intelligent and ancient Purusha Krishna VAa$fiAMPAYAIVA said :-O king, it is impossible to finish, even in hundred years, the account of the glorious deeds of Govinda (g), Hear now of the highly wonderful deeds of Keshava which Vibhatsu (Arjuna), the holder of Gandiva bow, described excited by Bhisma lying on the bed of arrows O royal descendant c'` Kuru, hear what he told his eldest brother Yudhisthira who had vanquished all his enemies, in the presence of the kings (5), ARJUNA said :-Formerly to see my relations I had gone to the city of Dwaraka and entertained by the Bhojas, Vrishnis and Andhakas I had lived there for some time (6). At that time the virtuous-souled and

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large-armed slayer of R'Iadhu undertook the celebration of a sacrifice extending over a (lay according to Shastric rites. When Krishna sat for the celebration of that sacrifice, ,one Brahrnana, describing tail own affairs, sought for protection (7-g), THE Bt2A1-iMANA said :-O lord, thou art now in charge of the protection (of siabjectc:) , besides a saviour is entitled the onf- fourth share of the piet ' d '.work (g), VASUpEVA said :--' O foremost of the twice-horn, may ou farewell. Do not fear (any body). I will protect yore .ror.: piano even -if it be a difficult task, who is the cause of ac y by a good

930 HARtvAMsttA. HARIVAMSHA. your fear. Tell me who is the spring of you fear (t(r))." The Brahmans said :=" 0 thou of large arms, my sons are stolen away as soon as they are born. O sinless Krishna, three of my sons were stolen away as soon as they were born. Thou shouldst now protect the fourth son. O janarddana, my wife is under the labour pain. Thou shouldst so arrage that my child may not be stolen away" (ii-x2). AttJUNA said:-Thereupon Govinda said to me" I am to day celebrating a sacrifice. But a Brahrnana should be protected by us in whatever circumstances we rnay be." Iearing those words of Krishna I said to Govinda:-"Appoint me, I will remove the fear of the Brahmans" (t3-t4). Thus addressed janarddana, smiling a little, said :--" Will you be able to save him ?" O kings, I was areatly ashamed hearing those words of Krishna. Seeing me thus ashamed janarddana again said " Go, if you are capable of protecting him. Except the large-armed Rama and the great carwarrior Pradyumna, let all other members of the Vrishni and Andhaka families follow you." Thereupon encircled by the Vrishni army, I set out witty the Brahmans before me (t3-t8). CH~AFTER CCLI. (ARJUNA GOES TO RESCUE THE BRAHMANA AND BECOMES UNSUCCESSFUL.) AtaJuNn said :-O foremost of the Bharata race, witl'`r a moment we reached the boundary of the village encamped because 0 our animals were tired (r). descendant of Kuru, a few moments after encircled by the huge Vrishni army I entered into the city (z). At that time all was ablaze and burning valtures and beasts frighted me (3). Huge and black fire-brands fell down, the sun was shorn of its effulgence and the earth trembled (4). Beholding those dreadful and hair-stirring evil omens, I, filled with anxiety, ordered my soldiers to get ready. Hearing it the great car. warriors of the Vrishni and Andhaka families headed by Yuyudhana got ready their respective cars and I too put on my arms (5-6). After the expiration of the mid-night that BrahmanaD stricken with fear, approached us and said " My wife is on the point of giving birth to a child. Do you station yourselves so that I may not be cheated" (7--8). In a moment, 0 king, piteous cries were heard in the Brahmana's house exclaiming " Stolen ! Stolen i " (g). Afterwards we also heard the cries of the baby in the sky, but could not see the Rakshasa (roe. Afterwards we agitated all the quarters with a downpour of arrows, but the boy was however stolen away (ii). When that boy was stolen away that Brahmans crying addressed to us such harsh words that the Vrishnis lost themselves and I too lost my senses. He particularly said to me :-" You said that you would protect me, but could not do so. Therefore listen to these beneficial words, O wicked minded wretch (t2--tq.). You always vaunt with Keshava of r,incomparable intellect. Had Govinda been here this mischief would not have been created. O stupid man, as a saviour is entitled to the one-fourth share of the virtue, so he, who cannot protect one, is constrained to participate of the sin ; you said that you would protect me but you have not been able to do so. In vain is your Gandiva, prowess and fame" (t5(t7).

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However I did not speak anything to the Brahmans, but went with the princes of the Vrishni and Andhaka families :where the highly effulgent Krishna was Afterwards going

NAR1VhMSt: A, Govinda the slayer of Made. _ t~ city o, ,,. ,'d he too, saw me, filled with shame and sorrow. Behol ~~ me ashamed Madhava consoled me and the Brahma; ,,ith sweet words. Thereupon he said to Darulca :-" r.` ~1dy my horses, Sugriva, Saivya, Meghapushpa, and Ba':=. ;~ka" Afterwards making the Brahmana ascend the c__. aind sending down Daruka, Shura's descendant Krish_ t _~s.pted me to act as the charioteer. O descendant of Kur~ -arterwacds, Krishna, the Brahmana and myself set out c ; treat car towards the north (t8-2o). CHAPTER CCL". (KRISHNA RESCUES rHF BRAHMANA'S SONS.) ,A>zJUNe said:-Thereupon crossing the mountain',,, uivers and forests we saw the ocean the abode of Malcara Thereat the ocean, in his true"form, with folded hands ar:~ parrying Aygya, appeared before Janarddana and said "Wlga~ am I to do" (I-2)? Having accepted the adoration from! the ocean Janarddana said :-"O Lord of rivers, I wish you ~.o afford passage for my car" (3). Thereupon Samudra, witsfolded hands, said to Garudadhwaja`:--" Be pleased O Lori do not act thus, or else others will do so (). O JaW. ddarhathen didst formerly place me in this unfathomable expanf:c. P shall have to follow the way then A-.It institute t-hou dost do so, other kinds, elated with the pride of thci~ strength, will cross me by this way. Therefore O G, ~~ind'~):o whatever then dost think proper (6)." Vasudeva said,For -` :~ my sake, and for this F3rahmana, follow my wore" H At2ibAl115h9A. Save me no one else will be able to assail you" (7). Thereupon, in fear of a curse the ocean again said to Janarddana :--"Let it be so. O Krishna, O slayer of FCeshi, I will dry up the path in which your car, adorned with flags, will proceed with its charioteer" (8-g). Va.sudeva said :-"O ocean, I had conferred upon you the boon formerly that you would never be dried up, lest the people might form an idea of the collection of your gems. You are to stop the agitation of your water to that extent only that may admit me with my car. In that case no man will he able to estimate the collection of your jems" (10-II). Hearing it the ocean said "so be it"; and we proceeded through that lustrous red water as if we were on land (I2). Within a moment we crossed the ocean, Uctarakuru and Gandhamadana, Thereupon Jayanta, Vaijayanta, Neela, Rajata, Mahameru, Kailasha and Indrakuta, these seven mountains, assuming various wonderful forms, appeared before Keshava and saluting Govindasaid :" What are we to do ?" Welcoming them all duly Hrishikesha, the slayer of 1Vladhu, said to the mountains who stood before him with bending heads ` you are to give me passage." Hearing the words of Krishna and accepting them the mountains gave him the passage and disappeared, O foremost of Bharata's race, beholding this work I was filled with great surprise. However as the sun passes through clouds so our car carreered on unobstructed. And that best of cars, crossing the seven insular continents, oceans and seven rivers as well as Lolcaloka, entered another region (I3-2Q). While proceeding thus at a certain place I found the horses carrying the car with great difficulty. Touching it with my hands I perceived that the darkness was owing to thick mud. It gradually assumed the form of a mountain, :geeing it,Govinda dispelled that darkness and mud with his, discus and the sky and the passage of the car became visible `?I(r)23). When the sky became visible and we came be,

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`,] 34 HARIVAMSHA. yond the pale of darkness my fear was removed and I talought that I was alive. A few moments after I saw in the ~,lcy a bundle of effulgence, of the shape of a man, extending over all the worlds (2q.-25). Then Rishikesha entered into that bundle of effulgence and that best of Brahmanas and myself waited on the car. Within a moment the powerful Krishna returned with the four sons of the Bcahmana and have hose three boys who had been stolen before and the slew born baby into the hands of the Brahmans (26-z8). 0 emperor, regaining has sons the Brahmans was highly pleased and I too was filled with great joy and surprise (2g). 0 foremost of the Bharatas, afterwards we, with the Brahmana's sons, came out in the same way as we had gone there. 0 foremost of kings, arriving at Dwaraka within a moment we saw that even the first part of the day was not complete. At that I was again filled with surprise. Thereupon the highly illustrious Krishna fed that Brahmans with his sons and satisfying him with riches sent him away to his own house (29-32). CHAPTER CCLXI. (KRISHNA EXPLAINS THE MYSTERY.) AttJUNA said :-O Bharata, afterwards, having fed many hundreds of Rishi-like Brahmanas and taken hit; meals along with myself and other members of the Vrishnk and Bhoja races, Krishna discoursed on various wonderful! and divine topics (t-2). After tile termination of Janard dam's discourse; I, fi1tP~ with curiosity abQut what taARWnMStiA. seen, approached him and said :--"O lotus-eyed Krishna, how the water of the ocean came to a standstill ? How was that dreadfully dense darkness dispelled with thy discus ? How didst thou enter into that bundle of effulgence ? 0 lord, why where the Brahmana boys stolen by that effulgence. flow was such a long distance shortened ? How could we go and come back within such a short time ? O Keshava, do thou describe all these things duly to me VASUDEVn said :-Inorder to see me that great Purush$ Mole away the sons of the Brahmans thinking that for him would go there and not otherwise ($). O foremost of hharatas, tire great divine effulgence which you saw there a nothing but me full of Brahma effulgence. That is my eternal effulgent energy. That is my eternal great Prakritir manifest and unmanifest. Entering into her (understanding her nature) the great Yogins attain to final liberation ~,q(r)to). Prakriti is the refuge of the Sankhya Yogins and the ascetics. And she is the great Brahmans, She makes ~,.livisions in the universe (t t). O Bharata, know her as my creative energy. I am that ocean of stilled water. I stilled her water (t2). I am those seven mountains and the pitch darkness begotten by mud which you saw. I am the cloudsike darkness and its dispeller. I am the author of elements ind eternal religion. The moon, the sun, the huge moun= veins, the rivers,' the lakes= the four quarters are my four-fold _'cDuls. From me have emanated the four Varnas and four .-Isramas. Know me a3 the author of four-fold learning ARJUIVA said :-0 lord, 0 divine master of all creatures, `~ Purusottama, salutation unto thee. I wish to know thy true self and therefore have I sought thy protection and put this question (t7). VASUDEVA said :-O descendant of Bharata, O son of "D i 'Andu, from me lave emanated Brahman, Brahmans, Tapas,

HAREVAMSHA truth and every other thing small or great. O large-armed Dhananjaya, I am your favourite and you are my favourite. And for this I tell you this or else I would not have done so. O foremost of Bharatas, O son of Pritha, I am Rik, Yayush, Saman and Atharvan (t8-t9). The Rishis, the gods and tile Yajnas are

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my energies. From me have emanated earth, air, ether; water, the five luminous bodies, the moon, the sun, day, night, fortnight, months, seasons, muhurttas, Kala Khana, year, various mantras, the various Shastras, learnings arid every other thing. O son of Kunti, creation and destruction also proceed from me. My soul is real and un real and I am the pure Brahman (20-23). AaJUNA said :-At that dine Hrishikesh, out of his love for me, sa$d this to me and since then my mind is ever attached to Janarddana. I had heard of Keshava's power and saw this myself. There are more powerful deeds of Janarddarna than what I have just described at your request (24._-.z5). VAISHAMPAYANA said e--Hearing those words the virtuous king Yudhisthirx, the foremost of Kurus, worshipped Purusottama Govinda, in his mind. At that time Yudhisthira, all his brothers and tire courtier kings were filled with surprise (26-27). CHAPTER CCLXIIs (KRISHNA'S FEATS DESCRIBED.) V ANAMEJAYA said :-O foremost of the twice-born ) ~nislr to bear again truly tile incomparable deeds FiAKIVAINSItA, intelligent Vasudeva the foremost of the Ya<lus. 0 you of great effulgence, I have attained to great delight by hearing of the numberless, wonderful; heavenly arid ordinary deeds of Krishna: 0 sinless Muni, describe them all to me. (I-~). VAISHAMtxAYANA said -0 ktng I had already described the many wonderful feats of tile high-souled Keshava and you too have Neared them repeatedly. O you of large arms, O foremost of )dharatas, I Have described them many a time no doubt, but it is impossibele to finish them. But Q great king, while you are anxious to listen to an account of the glorious deeds of Vasudeva of incomparable power I should describe what little I, can. Hear, I shall describe them from the beginning (4-6). While residing at Dwaravati, tile intelligent Yadu king Keslrava invaded tile territories of many highly powerful kings (7). At that time; a Danava; by came Vichakra, who used to seek loop-holes of the Yadavas, was killed. Going to the city of Pragyotish situate :-a the bed of tile ocean the great Keshava killed the wicked Asura Naraka. Vanquishing Vasava he, by force, carried away his Parijata tree (8-g)o In the lake Lohita tile divine Warmua was vanquished by Keslrava. In the Deccan tire Karuslla king I3antavalcra was killed. After lie had committed a hundred offences Shishupala was slain. Q king, repairing to the pity of Sflonita M3dhava vanquished, in a great battle, tlr thowsand-lr-anded end highly powerful Vana the sari of 13a1i protected by Shankara and left him only alive (to'-t2). All the fires 111 lie mountains were suppressed by that high-souled one and Shalwa and Soubha were defeated and killed rY him fn battle (tgl. Having assailed tire ocean, Jandr= ddana took from him tile conchshell E'aachajanya and 1-layagriva and other highly powerful kings have been killed v'Y him (t4). On Jarasandha being slain by 1-Tim all the 'logs (rave been released. Having vanquished all the ~'Ings on a single car ire carried away tile ' daughter 0 93

HARtVAMStiA, the Gandhara king. The sons of Pandu, deprived of their kingdom and stricken with sorrow, were protected by him. Having consumed the dreadful forest of Kbandava belonging to Sachi's lord he conferred Gandiva, given by fire, on Arjuna. O )anamejaya, when the dreadful conflict toot place, this Yadu king Janarddana acted as the ambassador. On behalf of the Nindavas he promised before Kunti. " After the termination of the Bharata war I will return the kingdom to your sons."' By him the highly effulgent N.riga was released of his curse and tire well known Kala Yavana was killed. By him the highly powerful and irrepressible monkeys 1Vlainda and D'wivida were defeated in battle anal Jamvavan was vanquished. Although possessed by death Sandip-ani's son and your father was restored

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to life again, O Janamejaya, I had already described to you how the kings met with death in many battles destructive. of cnem (ig-z3)~ CHAPTER CCLXIIf. (VANA-THE GREAT ASCJRA.) JANAMEJAYA said :=--0' foremost of the twice-born, Crave heard many incomiparable deed's of that intelligem Yadu king many a time. O' foremast of moral men, 0' yot= hawing asceticism for your wealth, I' wish now to hear hog. Vasindeva behaved towards Vana as mentioned by you~before, O Brahman, how could that Asura, who was protected b." Bhankara, obtain the sonship of that god of gods ?' H''' could he live in the company of his G-uhas ? The son- c HARIVAMSHJI. 739, powerful Bali was the eldest of a hundred brothers and had thousand hands adorned with hundreds of celestial weapons, was encircled by numberless huge-bodied- Asuras and was a master of hundreds of illusion. How was Vana, desirous of fighting a duel and inflamed with anger, defeated by Vasudeva in battle ? And why did Keshava leave him off with life ? VAiSHAMPAYANA said :-I-fear. Q king, with attention how a terrible encounter took place between Vana and Krishna of incomparable energy in the land of men ? O king, hear irow Bali's son Vana, helped by Rudra and Kumara, and always spoken high of in battle, was defeated by Vasudeva and left off with his life, how the high-souled Sbankara used to keep him always by him and conferred on hurt the sovereignty over Ganus ; how the Asura Vana obtained the sonship of that god of gods; how a great battle ensued between him and Vdsudeva and how he was left of off with his fife (t-tt). Once on a lime seeing the high-souled Kamara (Kartikeya) while sporting the highly powerful Bali's son was filled with surprise. Then tlrialeing';"how I may be Rudra's son" (re desired to carry on hard austerities for worshipping Rudra. Gradually the snore that foremost of Asuras rendered himself glorious by practising bard ausrerities the more pleased was Siva, who is easily satisfied, with jJma. Having attained to are excess of satisfaction with the austerities of %ana, the bluethroated deity himself went there a:.,I sai d0 the Asura :-"May y~u fare well : pray for a boon which you cherish at heart" (t2-t5). Thereupon Vana said to Afaheswara, the god of gods :-"O three-eyed deity, my erayer is that thou mayst confer on me the son-ship of tire oddess" (t6). Saying "so be it" Shankara said to the ;oddess:-"Accept him as your son. He is the younger ''other of KArtikeya. Forsooth, his city will be laid out at ~r place from where formerly l1alosena rose up from the 740 HARIVAMSIIA, blood produced by fire. That best of cities will be celebrated by the name of Shonita-Aura. No body will be able tca withstand the beautiful Vana completely protected by me' (17-19)Thereupon VAina lived in the city of Shonita and govern:, ed his kingdom oppressing the gods. Gradually the thousand-armed one was so much worked up with the pride o f his prowess that disregarding the gods he solicited a battle with them (20-2r). At that time Kumara give him a standard burning lik fire and an effulgent peacock to carry him. Afterwards, by the power of Maheshwara, the god of gods, Vana so fought that none amongst the gods, Gandhars vas, Yakshas and Rakshasas could keep himself firm at that time (22--23). Protected completely by Tryamvaka and elated with pride the Asura, desirous of fighting, again approached Siva (241. Approaching Rudra and saluting him Bali's son said :-"The gods, Stidhyas and Marutas, whom I repeatedly vanquished with the help of my army and under your protection, have come here and are living happily.

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god, vanquished by me, filled with terror and despairing of my defeat the gods are living happily in the celestial city under your protection. So despairing of success in battle I do not wish to live any longer; there is no use of holding all these arms if I cannot fight. Save fighting my minci does not fix upon any thing else. Be thou propitiated and tell me when I shall be able to fight (25-29)." Theupon the Divine Vrishadhwaja similingly said :-"(-'t Danava Vana, hear, how you will enter upon a battle. When this your standard, planted in your own city, will be broken, you will enter upon a battle" (30-3c). Thus spoken to Vilna, smiling again and again, prostrated himself at Bhava's feet and said :--." By my good buck, my holding these thousand arms has not become fruitless. I will again, by rnY good fortune, defeat the thousand eyed deity." Thereupol" having his eaves filled with tears of joy, Vana, the aggrantIARIVAM$IIA. 741 diser of his enemies, prostrated himself on the ground and adored Maheshwara with his five hundred fingures. Mahesho wara said :---" Rise up 0 hero I you will soon obtain a fight befitting your family and thousand arms" (3a-34). VAISIIAMPAYANA said :-Thus addressed by the highsouled three-eyed deity Vrishadhwaja Vana, with delight, saluted him and rose up speedily (35). Thereupon dismissed by the blue-throated deity Vana, the victor of hostile cities, entered into the room of standards in his own palace.. Seated there he smilingly said to Kumbhanda :=' I will give a pleasant tidings after your heart." Hearing it the minister Kumbhanda smilingly said to Vana, in comparable in battle :-" O king, what pleasant news are you desirous of communicating to me ? O foremost of Daityas, my eyes have been expanded with joy and surprise. I wish to learn what boon you have obtained" (36-39). By the grace of the blue-throated deity as well as that of Skanda what boon have you obtained ? .Has Trident-handed deity given you the kingdom of the three worlds ? Will Indra, in fear of you, enter into nether region ? Will Diti's sons he freed from the fear of Vishnu afraid of whose discus they entered into the ocean ? Will not Diti's sons have. to fear Vishnu stationed in battle with ShrAnga bow and club in his hands (40-42) ? Will the great Asuras, under the protection of your power, leave the nether region and reside in the celestial city (43) ? 0 king, your fatter Bali, defeated by Vishu's power, is living in chains. Will lie rise up from the water and regain his kingdom (44). Shall we see again your father Bali, Virochona's son, adorned with celestial garlands and pasted with celestial unguents (45) ? 0 Lord, shall we, vanquishing the gods, bring again to our subjection the worlds pilfered with three steps (46) ? Shall we vanquish the god NarAyana, the~victor of armies, who is preceeded by the grave and cool sound of his conchshell (47)? From the dancing of your heart and tears of joy it appears that

,4= riArtIVnRl;it:A. Vrishadhwaja has been propitiated by- you. Have you, by the Lord's pleasure and Kartilceya's consent, obtained ,`oz= us all the dignity of the king of the earth" (8-4g) Encouraged try the words of Kumbinnda, Vaua, tire forernosF :rt Asuras and slrralcerr, gave vent to tire following powerful words:-" I have nct open able to fight for a long time. Therefore stricken with sorrow I said to the divine bla= throated deity :-" O lord, I am filled with a great desire f,) ,battle. `1 ell me when I shall enter on a lsatt.ls: conducive tc the satisfaction of my mind." Hearing it Hara, "tire grrd c..: ,gods, and the slayer of his enemies, smiled for some time and-1 then said tome in sweet words :-" O Vana, in no time yore will face a great battle. 0 Diti's son, when your peacoclr, standard will be broken

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you will find a great battle awaiting you." After the divine Vrishadhwaja had said this I saluted hire and came to you" (50-55). Thus addressed Kumbhanda said to the king of Asuras:" O king, the words given vent to by you appear to be. highly charming." While they were thus conversing the huge standard, clapped by Indra's thunderbolt, dropped down with great force (56-57). Beholding that most excellent standard thus struck down Asura Vana was filled with joy in anticipation of an approaching battle. At that tirn(~ struck by Indra's thunder-bolt tile eartu trembled and a cats hiding itself under the earth, began to mew. Ira tile city 11.11 Shoni,ta, Vasava, the king of gads, began to shower blood around .the king's palace (58--E0). Piercing the sun huge ire-brands fell down on earth. ThL sun, rising with the planet Kirtika, assailed Rohini (6r). Hundreds and thousands of dreadful streams of blood fell from Ghaitya tr'ces and stars continually fell (From the sky). (62). Though that men-destroying hour was not a Payva yet RAhu devoured the sun and huge-fire brands fell. A comet appeared in .'the soutlr and dreadful winds blew continually (63-6). 'En,circ.led by three-coloured 1?arighas, tire -sun, effulgent lil~(H ~,R iVAMiNA, 7f lightning, Raving white and red corners and black neck, covered the hue of the evening: As i chastising Rohini,, the birth star of Vana, tire dreadful Anoaraka entered as Rahu intro Kirtikd. The huge Ghaitrya. tree, having mangy branches, which the Danava maidens used to worship, felt down on earth. Vana, elated with tile pride of his strength,. though lie saw all these evil portends, could not make out that he would be defeated (65-68). But Vana's wise and right-seeing minister Kumbhanda, struck with sorrow, spoke much on all those evil omens. He said :=" These omens presage evil. Yorsooth they indicate tile destruction of your kingdom ; on account of the evil conduct of a king like yourself, we ministers, along with your servants, will meet with destruction. Alas ! as tire tree, tile banner of Sakra, has fallen down, so will proud Vana, always vaunting out of ignorance, will fall. De~'!rous of conquering the three worlds for tile favour of the god of gods, Vans is crying out for battle. But on the other band his destruction is drawing near (6g-73)." Thereupon Vana, of great prowess, began to drink delightedly Asava wine in the company of Daitya and Danava damsels (7). Beholding those portends and filled with anxiety Kumbhznda entered into the king's palace ; and thinking of those evil omens, he said:-" Tile wicked and careless Asura king Vana, elated with tire pride of success, is desiring for a battle. He does not see his weakness out of ignorance. The evil omens that are being seen now, may not be true for the present but the fear consequent thereon cart never be otherwise (75-77), The lotus-eyed diva and the powerful Karti zeya live here and so these evil omens may be destroyed. But methinks our sins will never be dissipated. A great destruction, begotten by our pride, is drawing near. Alas, by the oppressions of this lining all, the DAnavas have been touched by sin and this, will lead to their destruction (78-80,. Hara, the lord of three world;*,

744 HARIVAMSI1A. the master of gods and Wnavas and the divine RArtikeya live in our city. Guha is loved by Bhava more than his life. But VAna is still a greater favourite. On acount of his excessive pride, Vana, for his own destruction, prayed for a battle to Bhava. And that too lie has obtained. But it does not appear that a battle will take place. If however an encounter comes off with Indra and other gods headed by Vishnu it must be regarded as a creation of Bhava. If Shiva and Kumara are willing to help Vana nobody will be able to fight with them. The words of the three=eyed deity never prove untrue. Forsooth a great Daityadestroying battle will soon take place." Thus thinking the con(r) siderate and right-seeing Asura Kumblianda directed his understanding towords good and said "Those, who fight with the virtuous gods, meet with destruction as Bali has been suppressed" (8 i-88).

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CHAPTER CCLXI'V. IBHAVA'S SPORT AND VANA'S DAUGHTER OBTAINS' A BOON.) vAiSHAPMAYANA said,-Once con a time Lord Shiva was sporting on the bank of a charming river. In that picturesque forest where all tire seasons flourish the Gashdharvas, with hundreds of Apsaras, were sporting on all sides. The river bank was fragrant like sky with the scent of PArijIta and Santanaka flowers (r=3). Shankara heard the Apsaras sing in accompaniment with the music of flute. Villa, Mridanga F - Like bards and panegyrists HARIVAMSHA. 74S the beautiful IApsaras pleased Uma and the beautiful-bodied Hara, the god of gods, and the giver of boons who was clad in a red raiment and adorned with garlands, singing various songs in their honor. At that time assuming the form of the goddess, the leading Apsara, Chitralekha pleased Bhava. The goddess laughed at it. And seeing her please Ishana other Apsaras also laughed (4-7). With the permission of the goddess, the highly powerful and divine follower of Bhava, assuming various forms, began to play on all sides. Thereupon assuming the form of Mahadeva marked with, signs those frolicsome attendants began to play. And the Apsaras too, assuming the form of the goddess, sported there, Seeing it the goddesss smiled. There arose on all sides sounds of laughterand Bhava attained to an excess of delight. By an accident the beautiful daughter of Vana, by name Usha, saw the three-eyed deity sport with Parvati in tl.e river. Beholding Mahadeva, effulgent litre twelve suns, assume various forms and sport with the goddess, for pleasing her, Usha thought in her mind :-"The lucky women thus sport in the company of their husbands." And she spoke out her resolution to her friends ($-I4), Informed of Usha's desire Parvati said slowly with joy :-"O USha, as the, Lord Sliankara, the slayer of his enemies, is sporting with me so you will soon enjoy the company of your husband" (r5.--16). Thus spoken to by the goddess Usha, with anxiety-stricken eyes, thought in her mind :-"When shall I sport with my husband?" Thereat the goddess Haimavati, smilingly said:--"O Usha t 'hear when you will be united with your husband. The person, whom you will see in a dream in the night of the twelfth day of the month Df Vaishaka while sleeping on the terrace of your palace, ~.~ill be your husband" (t7-z9). Thus addressed the Daitya ~nalden, encircled by her friends, went away, playing happily, ='-om that place. Then clapping their hands her friends can to redicule Usha whose eyes were expanded wfth ,joy 94

NARIVAIVISBA, (zo-zt). Daughters of Yakshas, Nagas, Daityas and many Rinnaris and Apsaras were Usha's friends. They jokingly said :_.-_"O fair lady, in no time you will have your husband as described by the goddess. You will have a husband, beautiful and of good birth as you have wished. The words of the goddess never prove untrue' (z2-2q:). Receiving in good grace all those words of her friends Usha began to spend her days in anticipation of the realisation of the desire conferred by the goddess. The highly wonderful ladies, who had come there,. sported for a few days with Uma happily and then returned to their respective habitations. The goddess too disappeared. Amongst the females, some on horse back, some in conveyances, and some is elephants entered into the city. And some rose up into the sky (z5-28). CHAPTER CCLXV. (USHA MEETS HER LOVER WHILE ASLEEP AND EXHORTS HER FRIENDS TO BRING HIM.) VAISHAMPAYANA said :-Thereupon on the twelfth day of the light,,fortnight of the month of Vaishakha fair Ushx was sleeping encircled by her companions. At that time a man, as spoken of, ravished that beautiful maiden in a dream who was excited with the words of the goddess, weeping and motionless. The man so ravished her in the night that she got up bathed in blood all on a sudden (t-3). Thereupon beholding her friend stricken with fear and thus

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weepin Cl,itrAlekha gave vent to the following highly wonderful and consoling words:-" Do not fear, 0 Usha : why are y0l N0AR9'VAMSt9A. 747 weeping and bewailing thus? Being the grand daughter of the celebrated Bali, why are you assailed with fear ? D you of fair eye-brows, you have no fear in the three worlds. Besides your father is the destroyer of all the celestials in battle. Why do you fear then ? (r) fair one, there is no fear in such a room., as this. Rise up, rise up, do not be sorry. Do you not know, that Sachi's Lord the king of gods was several times defeated by your father and could not come to this city, four father, the son of the highly powerful Asura Bali, is the source of fear to all the gods" (-9). Thus addressed by her friend the immaculate daughter of VAna described to her what she had seen in a dream. Usha said :" Thus contaminated how can a chaste maiden dare keep her life ? What shall f say to my father the enemy of the gods and the slayer of his enemies ? While 1< have sullied this powerful family death is preferable to me. There is no happiness in my living. Alas ! 1 have been reduced to such a plight that as if $ co-habited, while awake, with a desired-for person. Although I was sleeping in the night, who brought me to this condition as if I was wide awake? When a maiden is reduced to such a condition how can she dare live (in this world) ? The woman, who is the foremost of chaste damsels, can long for living but how can a helpless woman, who has sullied her family, desire so (io-i5) ?" Thus the lotus-eyed Usha, encircled by her friends and with eyes full of tears, bewailed for some time. The friends, who were there, lost themselves seeing Usha weep like one having none tt, look after her. And with eyes full of tears they said to her:-" O you of fair eye-brows, if you had done something with a mad motive your mind would have been contaminated. O auspicious lady, while you have been ravished by force in a dream your vow wilt not come to an end. Besides, O fair lady, no sin is comitted in a dream in the land of mortals. So you have not transgressed any regulation by such a conduct. The saints,

well-read in scriptures, hold that the woman, who commits sin by mind, words and especially by deeds, is considered as fallen. O timid girl, you have (always observed celebacy. and even your mind has not been seen to give way, so how can you be regarded sullied ? You are a chaste, pure and noble woman. You were reduced to this pli~l;t while you were asleep and so your virtue will not suffer by this. She is called an unchaste woman, whose sinful mind leads her to sinful actions. But, O lady, you are chaste' you are born in a great family and beautiful. You have always observed celebacy still you have been reduced to such a condition. Alas I it is difficult to tide over destiny." Having said this with .tearful eyes to weeping Usha Kumbhanda's daughter, again spoke the following precious words :-" O you of large eyes, cast off your grief. O you of a beautiful face, I remember an incident which will prove that you are inno. cent. Hear I will describe it truly. Remember what the goddess Parvati, before Mahadeva, said to you when you thought of having a husband. At that time with delight the goddess said to you the following words after your own heart.. ~f When you will sleep in your palace on the twelfth day of the fortnight of the month of Vaislralcha, the man, who will co-habit with you weeping, that ireroe, that slayer of enemies will be your husband." O you having a moon-like face, what Parvati said can never be untrue. Forgetting the truth you are weeping." Hearing the words of her friend and recollecting the words of the goddess Vana's daughter cast off her sorrow (r6-32). USHA said :--"0 fair lady, I remember now what the goddess said while sporting with Blrava. What she said exactly happened in my room. If the :Wife of Bhava, tire lord of the world, wishes him to be my husband then arran,'-:` ':cw I can know his whereabouts" (33-34)

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After Usha had said this Kumbhanda's daughter, v'e tad in the study of words, gave vent to the followi". HARIVAMSIiA. 749 reasonable words :-"Why are you so overwhelmed, 0 lady ? Nobody knows the glories of his race and his manliness. How can we know that thief, that unseen and unheard of person ~ whom you saw in dream ? O you of red eyes, he, all on a sudden, entered into our inner appartment and ravished you by force although you were weeping. That subdur of enemies, who has been able to enter, by force, this celebrated city of ours, is not an ordinary man (35=39). The Adityas, Rudras and Vasus of dreadful prowess and even the effulgent Ashwinis cannot enter the city of Shonita. So that slayer of enemies, who has entered Shonitpura and kicked Vana on his head, is indeed hundred times more powerful than they. O you of fair eyes, of what use are life and objects of enjoyment to that woman who has not got such a, heroic huJhand. When by the favour of the goddess you have obtained such a Cupid-like husband consider yourself as lucky and blessed. Hear, what you shall have to do now. We are to know his name; in what family he has been born and who his father is" (4g-q.4). After Kumbhana da's daughter had said this Usha, stricken with love, said :(r) "O friend, how will you be able to know. all this ? People often find themselves overpowered in their own actions. f cannot therefore find out what reply to give. Find out the measure by which I may keep my life (q.5-q.6)." Hearing it, the beautiful daughter of Kumbhanda said again to his weeping friend Usha ~-" 0 friend, O you having spacious eyes, Apsara ChitralekhA is an expert in the work of making peace and sowing dissensions. Therefore eom, :nunicate this to her very soon." Thus addressed Ushg .vas filled with great surprise and, delight. And to her friend <)re Apsara Chitralekha poor Usha, with folded hands, said v47-5o). "O fair lady, hear, I am communicating to you most important subject. If you do not bring here my he oved, lotus=eyed husband having the gait of an infuriated =:~ pliant I will give up my life" Hearing it `v'hitralekha,

gladdening Usha, slowly said:-"O you of firm vows, he, of whom you speak, is not known to me, i do not know the family, character, colour and accomplishments of that thief, nor the country where he resides. But hear, now, my friend, the words suited to the time, what I will be able to accomplish with my jnteligence and how you will acquire your wished-for objet. O friend, I will paint the likenesses of those who aye prominent by virtue of their beauty and birtl5, amongst the gods, Dnervas, Yakshas, Uragas and Rakshasas, as well as of those who are leading and well-known in the land of men. O timid girl, within seven nights I will show you their portraits and you will recognise the portrait of your beloved husband and obtain him" (57-60). Thus addressed by Chitralekha who was anxious to please her LTSha~ asked her loving friend Chitralekha to do the same. Saying & so be it' beautiful Ch itralekha too, by virtue of her imagination and clever hand, painted the likenesses of all leading men within seven nights. Thereupon spreading all the portraits painted by her she said to Usha before all hey Friends:--"Look here, I have painted the likenesses of alb leading persons amongst the gods, Danavas, Kinnaras, 1<.`ragas, Yakshas, Rakshasas, Gandharvas, Asuras, Daityas, and of other various Naga families as also of the leading figures amongst mankind. I have painted their likenesses, all exactly. Do you now find out that of your husband whoa you saw in the dream (6t--67)." Thereupon gradually passing from one to another Us ha saw that of Keshava, the Yadra king, amongst the YAdavas. Seeing Aniruddha by hit?her eyes grew expanded with surprise. She said to Clritralekha :-" This is the thief who, while I was sleeping on th: turret of my palace, ravished me in dream, a chaste lady a I am. I can recognize him by iris beauty. He is the thief: 0 beautiful Clritralekha, describe to me at length his name; accomplishments, character and family. We should do whes proper afterwards (68-7t)~ FIaRtvnWSvA.

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CHITF2ALEKHA said':-0 you of expansi'Ve eyes, this your husband, of dreadful prowess, is the grandson of the intelli?ent Krishna, the lord of the three worlds and the son of -Pradyumna. There is none in the three worlds equal to him ~rB prowess. He uproots the mountains and crushes them. Blessed and favoured you are, O friend, since Bhavani has selected such a great Yadu prince as your husband (727q-). USHA said :.-O you of large eyes, O you of a beautiful face, you alone are capable of making us a pair. Do find out some refuge for me who am helpless. You are capable of ranging in the sky and assuming various forms. You, are also clever in finding out means. Do you soon bring There my love. O friend, O fair one, think of the measure by which you will be able to accomplish this work. The learned speak highly of a friend who helps us in adversity: O you of fair waist, I am stricken with lust. Give me my life. If you do not even to-day bring soon my immortal. like husband I will forsake my life (15-7g). Hearing Usha's wordy Chitralekhl said :-"0 auspicious and sweet-smiling lady, hear what f say. O timid lady, as, Vana's city is protected so the city of Dwaravati is equally invincible. That city is girt with iron waits and the Vrishni princes 'and inhabitants of Dwaraka protect ft.. Around that city constructed by the Celestial Architect Viswakarm~' lies a ditch full of water : and at the mandate of the lours--navelled deity great heroes protect it. There are mountain- walls around the city and one is to enter there through a fort way. With seven mountains fill of metals seven ditches have been, made there. A stranger cannot enter that city. Therefore, save me, your self and specially your father" (80-85). I_!-sha said :-"You will undoubtedly be able to enter there through your Yoga power. O friend, what more shall I say. Hear what I speak. If I do not behold the moon-like countenance of Aniruddha, I shall forsooth repair to the teEnpIU of Yarna. 0 generous lady, if works like these are

HARmHMSwA undertaken readily they prove a success. If you therefore sq,rish to see me alive proceed soon on your errand. If you regard me as your friend, I seek your help and ask you with love to bring soon my lover. If one cherishes fear against her life her family meets with extinction. The woman, who is striken with love, does not see the defect of her family. Those; which conduce to her pleasure, are the favourite objects of one stricken with love. And they always carefully seek for them. Such is the sanction of the Shastras. You will surely he able to enter into Dwaraka, O you of large eyes. I request you again and again. Bring my love here." CHITRALEKHA said :--"I have been propitiated by you with nectarine words. You have, with your sweet words, made arrangements for your own work. I am just going to the city of Dwaraka. Entering that city even to-day I will bring your husband Aniruddha born in the family of Vrishnis Giving vent to those truthful words dreadful to the Danavas, Chitralekha, fleet like the mind, disappeared therefrom. In order to please her friend she, in the third Muhury tta, reached Dwaraka governed by Krishna. She saw there: 1)waralca, adorned with palaces huge as, the summits of tla mount Kailasha, like a star stationed in the sky (95-9S). CfIAPfiER CCLXVE. WHITRALEKHA L7IVITES AIVIRUDDt-IA WITH L1SIiA ANIRUDDHA'S FIGHT WITH VANA'S SOLDIERS.) 1r AtHeMPAYeNA said :-Having arrived At the city of bwarakl and living near the palace of Vasudeva Chitralekha began to think of the measures by which she might know how Aniruddha had been to the city of Vana. While she was thus thinking she saw the ascetic Narada engaged in meditation in the water (t-z). Seeing him, Chitralekhft, having her eyes expanded with joy, approached him. Having saluted him she stood before him hanging her head down. Having blessed Chitralekha Narada said :-"I wish to know

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truly why you have come here." Hearing it Chitralekha, with folded hands, said to the celestial saint i'~arai3a worshipped of the world (3-5). " Listen to it, O Reverend Sir. I have come here as a messenger for taking Aniruddha with me. Hear, 0 Muni, why I am to take him with me. A great Asura, by name Vana, lives in the city of Shonl(r) tapura. He has a most beautiful daughter by name LJsha. She has been attached to that best of men, Pradyumna's son, for he has been selected by her as her husband on account of the boon given by the goddess. I have come here to take him with me. Do what leads to my success. O great -Muni, after I had taken!Aniruddha to Shonitpura communicate the news to l~eshava having eyes like red lotuses for truly an encounter shall take place between Krishna and Vana. Highly powerful is the great Asura Vana in battle, so Aniruddha will not be able to defeat him. The largearched Keshava will vanquish that thousand-armed Asura. O revem tend Sir, I have come to you for finding out the means by wahich the lotus-eyed (Keshava) may some t(r) know of it. 95

7 54 RARIVAMMA. How shall I steal away Aniruddha and how may Keshava learn the real truth ? O Sir, if you are propitiated with me I shall mot have to fear Keshava. When angered the large= armed Keshava can consume even the three worlds : do that by which. Keshava, stricken with sorrow for his grand-son. may not consume me with a curse. You should, O celestia~ saint, concert a measure by which Uslia may get tier husband and I may not have any thing to fear (6-rg)." Thus addressed by Chitraleklia the divine Narada said to tier the following sweet words o -" I offer you protection. Shorn o fear hear what I. say. O you of sweet smiles, if any encounter takes place when you steal away Aniruddha to the appartment of maidens remember ore. 0 beautiful lady; I am much fond of seeing battles-and I take great pleasure in them. Accept the Tamasa learning which can infatuate all the worlds and which I have mastered by practising hard austerities." After the great saint Narada had said this, Chitralekha, quick-coursing like mind, said " so be it." Thereupon having saluted the high-souled Rishi Narada she set out in the sky searching for Aniruddha'S house (c7-2y). Thereupon going to the centre of Dwaravati she sir., tire beautiful palace of Kama. Near it she saw Airuddha's palace. It had golden altars and pillars made of gold and sapphires. It was adorned with garlands and jairs full of water. It had beautiful figures of peacocks on the turret and lead a rows of celestial buildings set with jems and coral:, and filled. with the music of the Gandharvas. Beholding the huge palace at the centre of Dwaraka (;;here Pradyumna's son, lived happily, Cliitralekha, all on a sudden, saw Aniruddlaa there. She saw there Kama's son playing in the midst of highly beautiful women as the moon shines amongst the stars. Hundreds of women were attending on him. Seater like Knvera on a roost excellent beautiful seat AniruddhFt was drinking Madhvika wine. There were being sung sweet songs in accompaniment with tine. But= Aniruddha's ia~iE:~. HARIVAMSHA. ryas not attached thereto. Many accomplished ladis were dancing there but Chitralekha did not see him pleased thereby. At that time his mind was not much after pleasure and lie was showing dislike even for drinking. Thereupon thinking " surely his mind is busy with the dream," Chitraleklrha was shorn of anxiety (22-g r). Beholding Aniruddha like Indra's standard in the midst of those beautiful women the intelligent Chitralekha thus revolved in her mind " How shall I accomplish this work ? How shall we meet with well-being?" Beholding Aniruddha in the midst of the women in his palace, the illustrious ChitralekhA, having beautiful eyes, thought :-'.' By my Tamasik illusion I will overpower all except Aniruddha". Thereupon hiding herself in the sky above the palace, she, in sweet words, said to Kama's son :--" O heroe 1 O descen-

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dant of Yadu, is it all well with you ? Have you spent well the day and evening ? O large-armed son of Rati, hear, I have something to communicate to you. I have come here to inform you something of my friend UShA. O heroe, I have been sent to you by Ushd whom you saw in a dream and married and who has been cherishing you at her heart. O gentle one, that maiden is again and again weeping, yawning and sighing for seeing you. O heroe, she will live if you go there. Forsooth, in your absence she will die. O descendant of Yadu, although thousands of women are reigning in your heart still you should hold her by the hand who cherishes you at heart. Besides while conferring on her a boon the goddess pointed to you as her becoming husband. I have given her your portrait and she has kept it on her bosom. Keeping that portrait on her person she is surviving with the hope of seeing you. O foremost of Yadus, kindly satisfy her desire. O descendant of Yadu, myself and UshA bow to you with bent heads. O heroe, hear, I will describe now her birth, family, character, nature, and the history of her father. The daughter of the heroic Asurra 755

HARIVAMSHA. king Vana, the grand-son of Virochana who lives in the city of Shonita, seeks your hand. Her mind is devoted to you and her life depends on you. Iorsooth the goddess has selected her as your becoming husband. O Kama's son, that beautiful maiden is living with the hope of being united with you 32-47)." Hearing the words of Chitralekh Aniruddha said :=' O beautiful lady, hear how I saw her in a dream. I am day and night beside myself with thinking of her beauty, weeping and other movements. O Chitralekh, I wish to see my love. Therefore if I am worthy of your favour and if you wish to make friends with me take me there." The Apsara Chitram lekhdeligtitediy said "Accomplished is today what my friend wanted (48-52)." VAISf-IAMPAYANA said :-Informed of Aniruddha's desire the intelligent Chitralekha said " So be it" (8-53). Crossthe road frequented by Siddhas and Chltranas Chitralektia4 ail on a sudden, entered into the city of Shonitpura. By virtue of her illusory powers the great Chitralekh, capable of assuming forms at will, invisibly arrived where Ushl was, and she then brought and showed to Ustia the heroic A,:iruddha; beautiful like Kandarpa, clad in a beautiful raiment and adorned with various ornaments 5-57). Thereupon beholding him in the palace by her friend Usha was filled with surprise and conducted him to her room. Having her eyes expanded with joy on seeing her lover Uslid, with Arghya, worshipped the Yadu prince in her own room. Thereupon welcoming Chitralekha with sweet words, the maiden, i fear, quickly said to her :-"O you clever in work, how will this work he accomplished secretly ? Every thing will be well if it is finished privately. If it gets wind however our life will be in danger." Hearing it Chitralekha said " O friend, hear what I gave to say in this matter. The Providence destroys even manliness. By the favour of the goddess every thing will turn out in your favour. Besides f~ H ARI VAMSHA. we carefully and secretly finish this work no body will he able to know it." Thus addressed by her friend she was consoled and said ` So be it." Afterwards she said to Aniruddha-" By my good luck, that lucky person has been seen by me, who acted like a thief in a dream, and seeking whom as a lover, difficult to be found, I was stricken with sorrow. O heroe, the heart of women is really tender and therefore I'aslc you " Is every thing well" (58-67). Hearing those sensible and sweet words of Usha, Aniu ruddha, the foremost of Yadus, replied in still sweeter words Wiping the tears off the eyes of Vana's daughter he smilingly said in words attracting her mind :-"O goddess, O fair one, O you of sweet wards, I give you a happy tidings. Every thing is well with me every where by your favour. O fair one, I had never sren this place before. Only once in a dream I came to this city of maidens. O timid girl, the words of Rudra's consort can never be untrue, and

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therefore by your favour I have come to this place. Thinking that the goddess will he pleased and you will be satisfied, I Have come here and sought your protection. Be you pleased" (63-73). Thus addressed by her lover, Ushas adorned with beautiful ornaments, conducted him to a private room and waited there as if stricken with great fear. Thereupon united in nuptials according to Gandharva rites they spent the day like a pair of Chakravakas. United with her husband, Aniruddha, the beautiful Usha, adorned with celestial garlands and unguents, attained to an excess of joy (7a,-76). Althoug ?;he lived happily with Aniruddha no body could know it. But a few days after Vana's guards came to know that Ush& was living with Aniruddha the foremost of Yadus adorned with celestial garlands and raiments and pasted with celestial unguents. Afterwards they speedily communicated to Vana the conduct of his daughter which they had seen (77fearing it the heroic son of Bali, Vana, the slayer of his

IIARIaIAMSHA. enemies, ordered his servant soldiers to kill Aniruddl;~_, 13e said:-"Do you all soon proceed and kill that sinf~, wicked wretch who has sullied the character of our famil-.. Alas, Uslaa being ravished our great family has been cm-,P laminated. Alas, what is the strength, patience and pride m that stupid person who lags entered into my city and palace and has ravished my <lauUhter by force though I did rar: give her away." Saying dais Vana again urged on hi: soldiers. They issued out, obeying his command and puttira<>, on their coats of mail. In great anger those highly dreae ful anti powerful Danavas, taking up various weapons, cacrc speedily where Aniruddlaa was invrder to kill him (80-85): Hearing the uproar of that approaching army the laeroi;: son of Pradyumna said "What is dais ?"and rose up all oa sudden. Thereupon he saw that the soldiers, taking ur~ various weapons, stood encircling that big house. Beholding that army, the illustrious daughter of Vana began to weep fearing the death of Aniruddha. Her eves were filled with tears. Then beholding the deer-eyed Usha cry piteously "Olamy husband t Oh my husband !" and tremble Aniruddl, said :-"May your fear my O you of a beautifj)r~ waist, you need not fear as long as I am here. O illustr?, ous lady, you have not the least ground for fear. RatheH the time of your joy has arrived. If the entire collection of Varaa's servants arrives here I am not the least anxior_~ Witness my power to-day, O timid girl" (86-8g). Heariittae uproar of the soldiers Pradyumna's son rose up all on e~ sudden and said "what is this" (go) , Thereupon he saw the soldiers encircling with various weapons all sides of that hid palace (gi). Saying this and taking up his arms Aniruddlaa: biting his lips in anger, speedily went where the soldiers were (g2). Thereupon understanding that an encounter would soon take place with the followers of Vana Chitralekha thought the god-like Rishi Narada (g3). Recollected by Chitralekh:x i:r Foremost of ?Zunis, within a moment, arrived at^` HAR1VAMSHA, city named Shonita (gq.). Stationed in the sky he said to Aniruddha :-" Do not fear, O heroe, I have come to- this city" (gg). Thereupon beholding Narada and saluting him the highly powerful Anirud<Iha grew delighted and made himself ready for tdre battle (g6). Thereupon hearing tire uproar of the soldiers he, all on a suddera, rose up like an: elephant goaded wilt a pike (g7). Beholding that large. armed heroe come down from- the palace biting his lips they fled away stricken with fear (96). Seeing it Pradyunina's son, expert in various forms of war-fare, took up a I'arigla, lying at the door of the inner

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appartment and hurled it at them (gg). Those soldiers, masters of fighting, struck Aniruddha with a downpour of clubs, maces; swords, darts and arrows (IOO). Although completely wounded with Narachas and Parighas by those expert 1?anavas Pradyumna, roaring like an evening cloud, was not over-powered (IOC). As the sun ranges in the midst of clouds in tire sky, so lie, taking up a dreadful Parigha, stood in their midst (roZ). Seeing it Narada, carrying a staff and a black antelope skin, delightedly said to Aniruddha " well-done ! well-done" (IO3). Thus assailed with the dreadful Parigha by Pradyumna of incomparable power, tire soldiers fled away like clouds dispersed by the wind (rod.). Having driven with Parigha the Danavas from the battle-field the highly powerful heroes Aniruddha delightedly set up a leonine shout as tire clouds mutter in tire sky after the termination of the rainy season (IO5). Saying to tie Danavas, dreadful in battle "wait, wait" I Pradyumna's sod, the slayer of leis enemies, began to smile. Thus assailed by that high-souled heroe in battle they, flying from the battlefield and stricken with fear, went where Vana was. And even going near Vana, those Danavas, bathed in blood and having their eyes dilated with fear, could not enjoy peace. They began to sigh heavily again and again ; they were urged on by Vans saying " No fear 1 no fear. 0 ye leading Danavas; casting off fear' do ye

29

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HARIVAMSHA. fight again." Vana again said to them who had their eyes dia fated with fear :-(lob--t to). "Throwing off your glory well known in three worlds, why are you bewildered like eunuchs (ttt)? Who is he, of whom you are so much afraid, you who are born in well known families and who are clever in fiahtin ? (1t2). You need not help me to today. Avaunt, quit my sight" (mg). Censuring them thus with very many harsh words the powerful Vana ordered millions of other soldiers to proceed to the battle-field: (t t4). He then appointed Rudar's army consisting of many Pramathas with various weapons in vanquishing Aniruddha (tI5). Thereupon the entire firmament was covered with Vana's soldiers having burning eyes and resembling clouds surcharged with lighting (t t6). Some of them stood on the surface of the earth roaring like elephants and some appeared like clouds of the rainy season (1 t 7). Thereupon when that huge

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army again assembled there were heard on all sides cries of " wait ! wait !" (tt8). The heroe Aniruddha ran towards them. It was really a wonder, O king, that he fought then single=handed with many (ttg). Engaged in the encounter with the highly powerful Danava.s he snatched away their Parighas and Tomaras and killed them with them. Taking up his most excellent Parigha again and again in the battlefield the highly powerful Aniruddha killed tire Daityas endued with great power (t2o-t.2t). At that time I$ama's son, the slayer of his enemies, taking up his Nistringstaa and leathern protector, was seen moving about in twelve ways. Thus when he moved about in the battle-field in a thousand different ways the enemies saw him as the playing Death with thousands of mouth wide open. Thereupon again assailed by Aniruddha the Asuras, bathed in blood, again fled away from the battlefield and went where Vana was. Crying plaintively those highly powerful Asuras fled away on all sides riding elephants, horses and cars. At that time the Danavas, who had fled HARIVAM$NA. from the battle-field, were so much overwhelmed with sorrow and fear that one fell upon the other and they all vomitted blood. While fighting with Aniruddha the Danavas experienced such a fear as they had not even while fighting with the gods in the days of yore. Some vomitted blood and some fell down on earth amongst those Danavas, resem bung mountain summits who had clubs, maces and swords in their hands. Leaving behind Vana in the battle-field those vanquished Danavas fled away in fear to the welkin. Beholding his army thus routed to a man Vana was inflamed with ire like unto sacrificial fire when fuels are put to it. Ranging all over the welkin, Narada, pleased with seeing Aniruddha's fight, began to dance exclaiming " well-done ! well-done !" In the meantime, powerful Vana, worked up with anger, ascending the car, brought by Kumbhanda, drove with uplipting sword where Aniruddha was. As Salcra shines with his thousand standards so that Asura appeared beautiful there holding by his thousand hands Patti~as, swords, clubs, darts and axes (F22t3q.), Having his thousand hands adorned with gloves, finger-protectors and various weapons that best of Danavas shone there in exceeding beauty (t35), fending up a leonine shout in anger that Asura, having eyes reddened in anger, drew his huge bow and exclaimed " Wait wait ! " Hearing those words of VAna in the battle-fit ld that unconquerable son of Pradyumna saw his face and scniled (tg6-Ids). Dike unto Hiranyakashipu's car formerly the battle between gods and Asuras the chariot of the sTighly powerful Vana was drawn by thousand horses, set ~.vith hundreds of small bells, adorned with red standards tend flags, coated with bear-skin and was ten furlongs in length. Beholding that Asura about to attack him, Aniruddha, the foremost of Yadus, was highly pleased and filled with anger. Like unto Narahari prepared to kill the prince of Daityas in the days of yore he stood impassionately for 96

762 battle with his sword and armour on (138--141). Vana then saw him approach with sword and leathernprotector. Be.. holding him thus approach on foot with dagger and leathernprotector Vana attained to an excess of joy thinking that lie would kill him. That Yadava had a sword in his hand, but no coat of mail. Still thinking Aniruddha invincible the powerful Vana confronted him for battle (142-144). He exclaimed in anger " Arrest him 1 Kill him !" While lie thus cried in the battle-field Pradyumna's son looked, in anger, at his face and laughed. At that time stricken with fear Usha began to weep. Aniruddha, consoling her with a smile, stood for the battle.

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Thereupon filled with anger, Vana, desirous of killing Aniruddha, discharged innumerable arrows by name Khshudraka. Aniruddha too, desirous of defeating him, cut them off (145(r)148). Thereupon desiring that he would kill Aniruddha in the battle-field Vdna aimed at his head many Kshudraka arrows. Aniruddha too baffled them with his leathern- protector and appeared before him like the rising sun (149---150). Afterwards Vana, with a thousand quickcoursing and sharpened arrows, pierced the invincible son of Pradyumna to the quick. As in the forest a lion overpowers an elephant on seeing it before him so the Yadu prince Aniruddha overpowered Vana (151-152). Thereupon thus wounded with those arrows the larged-armed Aniruddha was inflamed with anger for displaying a wonderful feat. Assailed with that downpour of arrows and having his body covered with blood he we31t before Vana's car (153.-155). The soldiers then assailed Pradyumna's son with sharpened swords, maces, darts, Patti~as and Tomaraso And although sorely wounded he did not tremble (156). Then leaping up in anger in that battle-field he, with his dagger, cut off the reins of Wna's car and struck the horses Seeing it Vana, an expert in fighting, threw him down from there with a shower of arrows, Pattirgas and Tomaras. Tl~e`' HARIVAMSI:W= OREM iiARfVAMaifA, 763 desisting from the fight, the Danavas, regarding Anirudc!ha dead, sent up a leonine shout and jumped up on the ca f157-t5g). Thereupon Vana, irate, took up the dreadful and grim-looking Sakti, effulgent like . the sun and burning fire-brand and set with bells and discharged it not carrying for Usha's widowhood. Beholding that life-ending Sakti about to fall on him the highly powerful Kama's son, foremost of men, leaped up, took hold of the Sakti and pierced Vana with that. Cutting through his body it entered into the earth. Wounded sorely thereby Vaua supported himself on a standard. Thereupon seeing him unconscious Kumbtianda said (160-164). " O king of Danavas, why do you disregard this rising enemy ? We see this heroe has gained his aim and is impassionate. Resorting to your illusory prowess, fight with him or else he will not be slain. Do not disregard such an enemy out of indulgence. Save yourself and us by virtue of your illusory power. It you cannot defeat him by your illusory power forsooth he will kill all the Asuras. Kill him, O heroe, before he destroys us all. Killing hundreds of others he will carry away Lrsha" (165_167). Excited at these words of Kumbhanda, the king of Danavas, the foremost of speakers, filled with great auger, gave vent to the following harsh words :-"I will kilt him in this battle. I will catch him as Garuda catches a sarpent" (168-169). Saying this the powerful Vana, with his chariot standard and horses resembling the city of Gandharvas, disappeared therefrom showering sharpened arrows and covering him with them. Seeing Vana invisible the unconquerable son of Pradyumna, endued with manliness cast his looks on the ten quarters. Thereupon resorting to his Tamasik learning and covered with illusory form that highly powerful Danava, filled with anger, began to discharge sharpened arrows. Gradually Pradyumna's son was fettered with serpentine shafts. His body was chained with

764 I-IARIYAMSfiA. HaRIVAMSHA, various serpents. Thus, with all his limbs bound with serpents t'radyumna's son stood inert like the mount Mainaka in the battle. Although motionless like a mountain encircled by serpents of burning fangs he was not stricken with fear. And although completely fettered with serpentine shafts and rendered inactive and motionless, that one, identical with all, did not experience the feast pain. Thereupon supporting himself on a standard Vana, filled with anger, remonstrated with Aniruddtla in harsh words and said :-"0 Kumbhanda,kill soon this sinful wretch of his family having a vitiated soul

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who has sullied our character in the world" Thus addressed Kumbhanda said (I7o-I79) :-"O king, I wish to speak a few words. Hear them if you wish. Whose son is this heroe endued with the prowess of Indra? Learn first from where he has come and who has brought him here. 0 king, when he fought in the great battle, I marked him fighting like a celestial prince. He is powerful, endued with energy and a master of weapons (a8o-i82). O foremost of Daityas, he does not deserve to be slain. He has espoused your daughter in Gandharva marriage (I83). You can take her from him because you did not give her away. You should kill him after thinking over this. Knowing this, either kill him or adore him (r8q.l. I see a great mistake in killing him and a great virtue in protecting him. He is one of the best of men and every way deserves honor (I85). His body is fettered with serpents and still he does not feel pain. He has a good birth, valour, energy and accomphshmerlts (I86). Behold, O king, this best of men, endued with great prowess `This powerful heroe, although chained, does not care for us all (i87). Had he not been fettered by virtue of your illusory power forsooth he would have fought with all the Asuras (I88). He knows all forms of warfare and is more powerful than "you. His person is fettered with serpents and cowered with blood a still frowning with his foreFleacs Stricken with three marks he is as if aiming at us all. Reduced t(r) such a plight and yet dependant on the strength of his own arms he does not care for any thing, O king. Who is this young man ? Although gifted with two hands he still stands for an encounter with you having a thousand hands and does not think of your prowess. Who is he endued with such a prowess (r89.-I9t) ? Besides, 0 kings while your daughter is attched to him you will not be able to give her away to another person. On the other hands she heroe has been known as one of great prowess (Ig3), foremost of Asuras, if this desirable person is born in tire family of a great man he is worthy of receiving adoration from you (tg3). I request you, save him." Thus addressed by the high-souled Kumbhadha, Vana, the slayer of his enemies said "so be it." Thereupon handing over Anirud(r) cilia to the guards the intelligent and illustrious son of Bali repaired to his own palace. Seeing the highly powerful .'tniruddha fettered through illusory power 1\Tarada, the foremost of Rishis, set out for the city of Dwaravati. Having arrived at Dwaravati through the etherial way that best of st4uciis communicated to Keshava, the rider of Garuda, about tPm imprisonment of Aniruddha. When that foremost of Zishls Narada set out for Dwaraka Aniruddha thought "`This cruel Danava will forsooth be slain in battle, for !uarada will speak many things truly to Keshava the holder of conch-shell, discus and club." At that time while Usha, caving her eyes full of tears on seeing her husband bound, ',ith serpents, cried he said to her :--."p timid girl, why do You weep thus? Do not fear, O you having fair eyes ; yore b'll1 soon see the slayer of ;VIadhu arrive here for me. gearing the sound of his conch shell and of the striking of arms the Danavas wilt be destroyed and the Asura ''omen will aboat." Thus addressed by Anirudd~5a tree outhful Usha was consoled and began to bewail for her rutlja <~ss father (Ig.f-2o,~1,

CHAPTER CCLXVIL (THE GODDESS CONSOLES ANIRUDDHA.) VAISHAMPAYANA said :-While the heroic Aniruddha was imprisoned in the city of Shonita along with Usha by Bali's son king Vana, he, seeking refuge with goddess Koumari for his own safety, sang a hymn in her praise. Having saluted the endless, undecaying, eternal prime deity the Lord Narayana, I chant the glories of Chandi, the worshipful goddess Katyayani, worshipped of all the gods and worlds and adored by the gods, Rishis and Rakshasas, reClting the names sung by Hari (t-5).

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ANIRUDDHA said :-For my well being I bow unto the sister of Mahendra and Vishnu. Being cleansed and with my mind purified I chant her glories with folded hands I bow unto thee who dolt confer honors, do thou release me from my bonds and give me life and health. Thus adored the grre4t goddess Durga went where Aniruddha was kept in chains. The goddess, fond of her votaries, released Aniruddha who was imprisoned in the City of Vana. She appeared before the irrepressible heroe Aniruddha and consoled him. The powerful lieroe then saluted her. Thereupon the goddess with her fingers cut off the strong noose of serpents and then sonsoling Aniruddha said :-" 0 Aniruddha, wait here for a few days more. The holder of discus and the slayer of the Daityas will cut off the thousand arms of Vana, release you from your fetters and take you tQ his own city (6-i6), CHAPTER CCLXVIII. (ANXIETY OF THE YADAVAS FOR ANIRUDDHA.) 1 AISHAMPAYANA said,-When Ariruddha was taker away as captive, his beloved wives and their companions cried there in his absence, like so many ewes (a). "Alasg even under the protection of the Lord Krishna, we are weeping helplessly stricken with fear and grief (2). He, under the shade of whose arms, Adityas, Maruts and the gods headed by Indra, are living without any anxiety in the celestial region, has been visited by such a great calamity in this world. Alas B who has stolen away his heroic grandson Aniruddha ? (3-q.). t%las, that ,,iicked-minded one, who has excited this unbearable fire of Vasudeva's anger, has indeed no fear in this world (5). He is standing before the teeth of Death with his mout!. wide open. Indeed such an enemy can stand before Nl`< .adeva in battle. Committing such an ill turn by the Yadu :bing Keshava can even Sachi's lord escape with his life ? (6-7 ). Alas, our husband has been stolen away today or our lord has forsaken us and made us objects of pity. Oh t on account of the separation of our lord, we have been brought under control by death" (S). Exclaiming thus those beautiful women continually wept and shed profuse tears. Their eyes, full of tears imitated the beauty of lbtuses immersed in water in the rainy season (g--io). Their eyes appeared to have beer bathed in blood. The cries of those women in the palace set up a noise like that of thousands of female ospreys crying in the sky (it-I2). Hearing that unheard, of lamentation caused by fear the 1'adu chiefs ail on sudden leaped down from thir respective houses. As the lions, when assailed, come out of their

768 HARIVAMStiA, HARIVAMSHA. X69 caves, so the Yadavas, coming out, said, their voice being choked with affection := " Krishna protects us all completely. Whence is then this fear? Why is such a noise heard in Aniruddha's house? (t3-t5)." Thereupon the huge bugle of Krishna's court was brought and sounded i and at that sound all the Yadavas assembled there. They asked one another " what is the matter?" And they answered one another as they had heard (t6-I7). Hearing it the eyes, reddened in anger, of the Yadavas dreadful in battle, were filled with tears; and they sighed there idly (t8). Then beholding even Krishna the foremost of strikers sigh again and again and others sit silently Viprithu said:- (tg). " 0 Krishna, you are the foremost of men g why are you then possessed by anxiety ? The Yadavas, living under the protection of your arms, are ranging freely at large. Leav. ing the charge of success and defeat to you even the powerful Sakra is sleeping happily. See your kinsni;~n are sunk in unfathomable ocean of grief. 0 large-armed heroe, save them. What is the cause of your anxiety. 0 Madhava, why do you not speak any thing? You should not indulge in such idle thoughts." Thus addressed Vasudeva, a clever speaker like Vriiiaspati himself, sighed again and again for some time and then said :-" 0 Viprathu, I was anxiously thinking about this (20--25). Even thinking I have not been able to settle any thing. Therefore I could not give you any reply although you asked me (26). Hear, O Yadavas, I will describe to you in truth, why I have been filled with anxiety. ,On account of the cavtivity of the heroic Aniruddha all the kings of the earth and my friends will consider me incapable. Formerly

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our king Altuka was taken captive by Shalwa-but we brought him back after a dreadful fight. Rukshmini's son Pradyumna was stolen away by Sltamvara in his infancy. But he, having slain him fin battle, has come back. But where has Aniruddha been exiled? 0 ye foremost of men, I do not recollect 1 had I[l'efote experienced such sorrow and mental .agony (a7---3t). I will in battle kill him with his own people who has put on my head this foot covered with ashes." After. Krishna had said this Satyaki observed :-" O, Krishna, despatch spies all -over for finding out Aniruddha Let them search the earth with mountains and forests. Let ,~.,ett and secret emissaries be en 'aged in this work" (32-34.1.' VAISHAMPAYANA said -HearhQg th'e word . of ,Keshava king Ahuka speedily ordered the messengers for finding out Aniruddha. Ordering them " Search out all the countries lying .on and .under the earth" the high-souled ;king Ahuka gave then? sufficient horses and cars. (He said) :--"Do you soon go on horse back and search the mountains Ri.kshavan and Raivataka covered With trees and :creepers. Enter without any hesitation , into the gardens and forests there and seareh every creek and corner. Riding -on horses . and elephants -do you soon find out Aniruddha the enhancer of the joy of the Yadavas".(35--39). Thereupon the Con tmander-in-chief AnaOhristbi said to the eternal Krishna of unwearied actions :-" 0 lord,Krishna, from long I have been cherishing a desire of .communicating some thing to thee. ' Hear, if thou dost like, I will communicate it at present. Asilonta, Puloma; Nisunda, Naraka, Soublia, Shalwa, Mainda, and Dwi.vida have all been slain -by thee (40-42). When a highly dreadful encounter took place on 'account of the gods thou didst kill, Hayag.riiva with all' his :kinsmen. .O Oovinda, in .every, ba:ltle .thou. didst accomplish all- these ;works completely; No cane eve,it acted as thy;,charioteer t43-t44). O.Krishna,,w4ihe carrying away Parijata thou didst perform a great and aF,0,uous feat with Anuvkndha, 0 Madhava;, in that battle thou didst alone, by tlke strength of thy' own arms, vanqujsh Vasava, expert in fighting, seated on his elephant Airavata. On account of that encounter a great hostility has been created between you b(r)th: (45-4?). Methinks_Maghavan -himself has taken away

77(c) HARIVAh1SHA. Ariiruddha ; who else but him can satisfy his enmity on thee (8) ? " After the highly powerful AnAdhristhi had said this Krishna, sighing like a serpent, said:-"Do not say so, 0sir; the gods are not mean, ungrateful, womanish and stupid. I work0nard. on behalf of the gods for destroying the Danavas. -b_~o please them I have killed the proud Asuras in battle. The gods are my support, my mind is devoted to them, and I am their devoted votary. Therefore knowing me, how can they injure me? You say so out of your own meanness-they are not mean. They are truthful and compassionate unto their votaries. I fear no danger from them. I tell you for certain, this is not the work of Mahendra or any otter gods. Aniruddha must have been taken away by some harlot" (g--54)~ VAISHAMP.,YANA said :--Hearing those words of anxious Krishna of wonderful deeds, Akrura, capable of understanding the true meaning of words, said in sweet words :-" O Lord, Indra's work is identical with ours and ours is same as that of Sachi's lord. We are for the gods and they should be protected by us. We are born as men for tire gods" (55-57). Thus excited by Akrura's words Krishna, the slayer of Madhu, said in sweet and grave words :-"Pradyumna has not been taken away by any amongst the Devatas, Gandharvas, YakshASas or Rakshasas. That highly illustrious heroe must have been tempted away by some courtezan. The women of the Daityas and Danavas are by nature loose and tempting. Forsooth Pradyumna must have been taken away by them. We need entertain fear from no other quarter" (58-60)

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AYANn said VAISHAMP .-After the high-souled Krishna had said this the Yadavas understood as the matter really was and they all highly applauded 1-i'm (fit). The bards, panegyrists, poets and songsters began to sing delightedly songs of praise in Madhava's house (6a). In tire mean` HART VJtMSHA. time, the messengers, who had been despatched to find out Aniruddha, returned at the gate of the Durbar Hall and slowly and sorrowfully said (63). `` O king, all the gardens mountains, forests, caves, rivers, and tanks, we have searched hundreds of times, but we saw Aniruddha nowhere." O king Janamejaya, other messengers sent by Krishna returned and said := ` We have searched every where, but Pradyumna has not been seen. O Yadu chief, order hereafter what we should do about searching for Aniruddha" (6-66). Hearing those words the Yadavas were all dejected at heart and their eyes were filled with tears. They spoke amongst one another, " what should we do now" ? Amongst them many had their eyes filled with tears, some bit their lips, and some frowned and all thought how they could accomplish their object (67-68). Thus thinking they gave vent to various words. They were stricken with great anxiety and thought where Aniruddha could have been (69). The Yadavas, filled with anger, looked upon one another, and with great anxiety spent the night some how thinking where Aniruddha could have been taken away (70). While they thus conversed the night passed away. At that time, the men, appointed for the purpose, aroused Krishna with the sound of bugles and conch-shells in his palace (7t). Thereupon in the clear mornig when the sun rose the 12ishi N$cada, atone, smilingly entered the Darbar Halt. Seeing Krishna there along with all the YAdavas he applauded iVladhava exclaiming his victory and honored Ugrasena and others. Though the highly powerful Krishna, invincible in battle, was absentminded still he rose up and received Narada dedicating to him Madhuparka and cows (7a-7). Afterwards seated on a white seat covered with a costly cover the celestial saint gave vent to the following pregnant words (75). NArada said :--" Why are you all, like eunuchs, possessed by anxiety's silent, dispirited and dis-

11ARIVAMSt-lA. courageu = After the ljigir-souledaradx had' said ..thi;: Vasudeva replied:"" 0 reverend sir) 'O Brahman, Aniruddh4 has been stolen away by some body in the night: We are all anxious for him.- Tell as, O Muni of firm vows, if you have heard - or seen anything about him. O sinless one, by this; you will do me a good work (76-fig)" Thus addressed i>,,> the highsouled Keshava lie smilingly replied :--" Hear, C: Madhusudana, Vana, of incomparable energy has a daughter by name Usha. For her, the Apsara Cljitralekha has taker away Kama's son ; for this, a great encounter, like that, between the gods and Asuras, has ensued between Van& and Aniruddha: Vanquished in battle, Vana,resorting in fear, to his illusory powers, has fettered the highly powerf~.9 Aniruddha with serpentine shafts. O Garudadhwaja, .Vane ordered for his death, but -his- minister umbhanda `ha prevented him from doing so. When the prince 'Aniruddh;b, engaged in a conflict with Dana the latter bound hirn with serpentine shafts by resorting only to his illusory powe= Aniruddha is not still deprived of life ; that he,roe is waitinf~, patiently. Therefore 0 Krishna, those, who long for victories; should not row try to keep their own lives. Rise up soo ? a--1 you will acquire success and fame (8a-$g) VAISHAMPAYANA said :-Thus addressed the.powerfa and energetic Vasudeva made all arrangements for march= i,rg. When the large-armed janarddana was about to sta4~ khe citizens,' from all sides, showered on him sandal pow&~and fried paddy (8g-9Q) NARADA said -.-0 large-armed 'Krishna, thou slroulds'=

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stow think of Garuda, for save him no -one will be able t.d' wend that way. Hear, how very diffcult passage is thatq Janarddana. Shonttpura, where Aniruddha is now residing,'= eleven thousand yoaana, distant from this place. --rpl" highly powerful son of Vinata is fleet like the mind; lie r,0''` point oat Vana within a moment. O Govinda, therefore A for him ; lie will take yon there 191`o?-t)~ HARIVAMSHA. 7 73 VAISHAMPAYA,NA said :-Hearing the words of Narada Govinda thought of Garuda in his mind : and lie too, with folded lands, arrived before Krishna, . Having bowed unto the high-souled son of Devaki the great son of Vinata said in sweet wordy :-"O large-armed and lotus. navelled lord, why bast thou thought of me ? I wish to know what thou. dos.t want me to do. O lord, on whose city am I to tread and destroy it. Gov,inda, by thy favour who dyes not know my strength ? 0 heroe, O thou of large amts, who does not know the force of thy club and the fire of thy discus ? What stupid man, out of pride, is desirous of meeting With laic own destruction ? On whose neck gill Baladeva, adorned with a garland of wild flowers, set his lion-faced plough-share ?O lord, will whose body, consumed, be miffed with earth to-day? O Madhava, whose mind will he agitated to-day with the blare of thy. conch-shell ? Who ,rujll with his faqjjly repair to the city of -Yama" (g5--IOy ?. . After the intelligent son of Vinata had said this Vasudeva replied :"Hear, O foremost of birds. ~ Unconquerable Aniruddha has been, for Usha, capitivated, by Vana in the city of Shonita. O king of birds, lustful Apirqddha has been fettered with poisonous serpents. I have invited you. for releasing him. O you of great power, no body else eau wend that way. Do you therefore speedily. take ,rpe where Aniruddha is. O hero,,e, your daughter-in-law Vai, darbhi, fond of her .son, is continually weeping. May that lady, by your favour, be united with lost son.. Q lyeroe, 0~ you of great arms, O s~ayer of snakes, formerly, upikecJ with Me you stole away ambrosia. You are my carrier and all the Vrishnis are your votaries. Preserve the request of love and devotion to-day. By my good works I swear, there is ?,one amongst the birds who can fly so quickly as you. Killing the warriors with the flapping of your wings you, ,alone formerly released your mother from slavery. Placing the, gods on your bask you, with force, range many impass-

774 HARIVAMSHA. able countries. And by your help they acquire victories. In heaviness you are like the mount Meru and in lightness you are like'air. There had been none before powerful like you, there is none at present and there will be none in future. O great, highly effulgent and trutluful'son of Vinata, now help us for a moment for Aniruddha" (102-112. GA.RUDA said :-"O large-armed Krishna, wonderful is thy word. O Kesbava, all my victories are owing to thy favour. O slayer of Madliu, I am honored and blessed with thy praising rue thus. O largearmed Krishna, thine glories are chantod and thou bast still sung mine. Thou art the lord of the Vedas, the master of the gods, the giver of all desires, of a sorely fruitful look and the giver of boons unto those who seek for them (113-15). Thou art of four arms and four forms : thou art the ordainer of fourfold fires, of the four Asramas and four Varnas and a great poet. O lord, thou dost hold a bow, a discus and a conch-shell. In thy previous bodies thou, wert known as the upholder of the earth ; thou dost hold ploughshare, mace and discus, art the son of Devaki, the grinder of Chanura, fond of cows, the slayer of Keshi, the upholder of the mount Govardhana, the great wrestler, their origin and support and fond of them ; thou art the great Purusha ; thou art fond of Brahmanas, ever engaged in their well being and their supporter. Thou art known as Brahman, as Damodara, as the slayer of Pralamva, Keshi and other Danavas. O lord, thou art the destroyer of Asiloma, Vali and Ravana and the giver of kingdom unto

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Bibhishana and Sugriva. Thou didst take Vali,S kingdom, and all the jewels and art the great jem born at the bed of the ocean. All the rivers emanate from thee in the shape of Meru. Thou art the lord Varuna-the holder of dagger and a great bowman and archer. Thou art known by the name of Dasharha, and Govinda. Thou art a great bowman and fond of bows, Thou art sky elar k.ue-:s, the churning of the ocean, the heaven HARIVAMSHA. 775 of many fruits and the great upholder of tile celestial region. O lord, thou art the great cloud, tire seed of the three worlds, anger, avarice and desire. Thou art the great bowman, KAma, the great cycle, revolution and dissolution, Thou art Hiranyagarblia, cognizant of forms and endued with them, the slayer of Madhu, the Creator, the great god and art endowed with innumerable qualities. O foremost of Yadus, although thy glories should be chanted, still thou art willing to sing mine. The dreadful creatures, who are seen by thee with thy eyes, are killed by Yama's rod and constrained to go to the hell. O MAdhava, the creatures, on whom thou dost cast your favourable and loving looks, enjoy happiness both in this world and in the next. O thou of large arms, I am now at thy disposal (116-131)." There(r) upon showing signs of departure Garuda said to Keshava :--a BI O highly powerful heroe, I wait here, do thou sit on my back" Thereupon embracing Garuda by the neck MAdhava said :-" O friend, accept this arghya for slaying the enemy." Afterwards having offered arghya to Suparna, the large armed Purusothama, the holder of conch-shell, discus and club, saE on his back. Thereupon Krishna, with delight, sat Oil Garuda's back. He was adorned with most excellent bracelets, had black hairs, was dark-hued and victorious; had four rows of teeth and four arms. He was the master of the four Vedas with their auxilliaries, had the mystic mark of Srivatsa on his breast, lotus-like eyes, stirring hairs, soft skin, equal fingers, equal nails, red fingers, red nails, and red eyes. His voice was sweet and grave and lie had large arms extending to knees and a copper-coloured countenance. His gait was like that of a lion and he was effulgent like a thousand suns. Having issued orders for guarding the city of DwaralcA the highly powerful VAsudeva made himself ready for starting. He is the lord and protector of creatures and is identical with them. The Lord Prajapati, with pleasure conferred on him %.-~Pa1.fold spiritual powers, He is

776 HAtiIVAMStiA. eternal and' his pure glories are sung' by Prajapati, Saddhy:as, gods, bards and panegyrits and the great Rishis, masters of the Vedas and their auxilliaries. After Krishna had sat on Garuda's back Halayudha and Pradyumna, the grinder of enemies, sat behind him. At that time the Siddhas, Charanas acrd the great Rishis said to Keshava in the sky := ` O thou of large arms, do thou vanquish Vana with all his followers. No one will be able to stand before thee in the great battle. Lakshmi, the goddess of prosperity, depends on thy pleasure and sure victory depends on thy strength. Thou wilt defeat in battle thy enemy the Daitya king with all his soldiers." Keshava marched on hearing all those words (t3z-t45). CHAPTER CCLXIX: (KRISHNA GOES 'r0 SONITPURA AND FIGHTS, WITH VA15HAMPAitANA said :-At that time with the sound of south-shells and bugles, the songs of bards and panegyrist by thousands and blessings ' of men exclaiming victory janarddana appeared like the moon, sun and 5alcra. , O king, when Vinata's son flew up into the sky iris, beauty, increased by Hari's energy,

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became'-immense (t--d). Desirous -of killing Vana the lotus-eyed Keshava assumed a form having eight arms and resembling a mountain. At that time jauarddaua, the holder of Shrasaga-bow, assumed innumerable treads. In his four right hands ire had sword, discus, club and arrows and by his left four hands ire held the leathern protector, the_Sranga-bow, the thunder-bolt and conclr-shell, RUDRA'S FOLLOWERS ON THE WAY.) fiAf2lVAhiSHA. 77f Seated on Garudha's ba9ck, Sanghlrarshana, holding a thousand forms and white weapons, irrepressible unto all creatures like the mount Kailasha with its summit, shone ke the rising moon. With a view to display his prowess in battle the high-souled Pradyumna assumed a form like that ,^F Sanatkumar (4-$), Thereupon sivaking innumerable mountains and obstructing the course of the wind with the forcible flapping of ills wings the powerful Vinata's son went on. Endued with the speed of the mind he crossed the most sacred route of -the Siddhas and Charanas. At that time lZama said to Krishna, incomparable in battle :-"O Krishna, what wonder is this that we have ail on a sudden been shorn of our effulgence ? We have all a golden hue. What is the cause? Have we come to the side of the mount 5umeru' (s-t2) ? FThe Lord said :-" Methinks, `O slayer of thy enemies, Vana's city is near at hand. To protect him, the sire, stationed in his city, is coming out blazing. O holder of plough-share, we have been possessed by the effulgence ~( the fire of oblation : this has chanced our colour." Rama r, plied :-."If by approaching the city of Vana we have been ;`corn of the lustre of our hotly, do what you think proper ^fterwards" (t3t5). The Lord said :-" O Vinata's son, eio what you thinly proper. After you have found out a means I shall do what I think proper" (t6). VA1SftAMPAYANA continued :-Hearing those words spoken by Vasudeva the highly powerful Garuda, capable of assuming forms at will, assumed thousand mouths (t7). After-,syards the highly po~,yerful son of Vinata leaped rap and went to the etherial Ganga. Then drinking profuse water, fee began to shower it on the fire. The intelligent son or 4'inr'a having concerted this measure the fire was at once ('tiieguished. Then seeing that fire extinguished :pith the: ,,:ater of the etheriai Ganga, Suparna, filled with -urprise, ~~icl:-" Oh ! How powerful is this :are like t~a a;t the end rv :r c~c1P. It disfigured the valor of every the into lliger:~ 98

h1kR tV A MvFPA. Krishna." After extinguishing the fire the king of bird; Oaruda, went on making a great sound with the flapping of his powerful wings. Seeing them the fires, the followers o` Rudra, thought := ` Who are these three dreadful men of many forms who are riding Garuda ? Why have they come here" ? Those fires of the mountain thought in this way for some, but could not settle anything. They then began to fight with the three Yadus. A great noise arose when they engaged in fighting (18-26). Hearing their great uproar like that of roaring lions the intelligent Chief of the Fires Angira sent a man to the scene of the action saying " soon proceed where the battle is raging." Another Asura, fleet like the mind, was quickly despatched by Vana saying "Go and see what is the matter."' Saying ` so be it' the man at once started and saw the fires fighting with Vasudeva. He saw that the five principal fire-gods, Kalmasha, Kusuma, I3ahana, Shoshana and the highly powerful Tapana well known in the offering of Swab:e and other minor fire-gods were all fighting with their respective armies. Pithara, Pataga, Swarna, Agadha and Vraja, these five presiding gods of Swadha were also fighting; the two highly effulgent fire-gods, in charge of Jyotisthoma ane Vasatkara, were also fighting. Ascending a fiery car the great saint Angira, uplifting his effulgent mace, was shining in that battle-field, in the midst of firegods. Then beholding Angira discharge his sharpened arrows, Krishna filled with anger, smiled again and again and said :-" O ye fire-gods, wait patiently a few moments. The time of youk destuck.ion is

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drawing near. Within~a moment, coraumerl by the energy of my weapons, you shall have to fly away or:. all sides." Thereupon in that great battle, as if to take Krishna's life Angira ran with a burning Trishuia in hi` hand. Then cutting off his mace with crescentshaped an"~-sharpened arrows the intelligent Krishna, effulgent Nice Yama, slue jestroyer of all 'creatures, struck Ap6i.ra ct, the breast with a death-like-arrow. Thereat Angira fell down bathed in blood and with his body mangled. Seeing it the four fire-gods, the sons of Brahma along with others speedily fled away to Vana's city (27q.o). Thereupon seeing Vana's city from distance Narada said 6` Behold, O large-armed Krishna, there is the city of Shonita. For protecting Vana and for his weli-being Kartilceya and the highly effulgent Rudra with his consort always live there." Hearing the words of Narada, Krishna smilingly said :-" Hear and understand what I say O great Muni. If Rudra himself comes to the battle-field for protecting Vana we will also fight with him to our best." While Krishna and Narada were thus conversing the quickcoursing Garuda at once took them to the city of Vana. Then the lotus-eyed and cloud-like Keshava blew his moonlilce conch-shell. Blowing that conch and creating terror in Vana of wonderful deeds the powerful Madhava entered ynto his city. Seeing them thus enter Vana's soldiers got themselves ready for action sounding bugles and conchs :;hells. Millions of paid soldiers, holding effulgent weapons, marched out to the battle-field. Those innumerable soldiers, of incomparable prowess, united, looked like huge black clouds. Afterwards the Daityas, Danavas and the leading Pramathas, with various burning weapons, began to fight with the eternal Krishna. When Krishna, Sangkarshana, t.~-rac!pucnna arcl (aaruda began to fight Yaleshas, Rakshasas and Pannagas, irr-epres4ible like burning fire, came from all sides, with their mouths wide open, to the battle-field for drinking blood. Beholding Vana's army the highly powerful Bala.bhadra said to Krishna, the slayer of hostile armies c"0 large-armed Krishna, do that by which these soldiers may be completely terror-stricken." Thus addressed by the in, elligent 13alabhadra Purusottama Krishna, the foremost of `,t masters of weapons, tools up fiery weapons dreadful like HARIVAMSHA. Death. Grinding the Asuras and birds of prey with those: weapons Janarddana speedily went where the soldiers were seen. Standing on the ground in numberless detachments that Asura army, consisting mainly of Pramathas, holding darts, Pdtticas, Saktis, Rishthis, Pinalcas and Parighas, and having many dreadful beasts of burdens huge like mountain and clouds, app,-ared like clouds scattered by the wind. And many bow-men increased the beauty of that show. Running hither and thither with maces, darts, swords, clubs and Parighas that innumerable Asura host increased the beauty of the battle-field. Thereupon the beautiful Sail orkarshan a, seated on Garuda's back, said to Krishna, the slayer o: 1\ladhu :-" O large-armed Krishna, O Purixsotta.ma, I wish to fight with this Asura host." Hearing it Krishna said :--(0-6I). " I too feel the same inclination. I wish to fight in the battle-field with these leading warriors. When 1 will fight with my face towards the west Suparna will stand before me. Pradymmna will stand on my left side and you will staid on my right. In this dreadful fight we will all protect one another (62-63)." CHAPTER CCLXX. KRISHNA'S BATTLE WITH JVARA (FEVER). r AISHAMPAYANA said:-Thus conversing with one another they, holding :race, club and ploughshare respectively huge like mountain summits, rode Garuda the foremost of birds. Thereupon, O Janamejaya, when Rehini's soy engaged in the battle his form grew dreadful like

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1'iARIVAMSHA. it desirous of consuming all, at the end of a cycle. Ranging in the battle-field the higl2ly.powerful Baladeva, expert in fighting, drew the enemies with his plough-share and grinded them with his mace. The highly powerful Pradyumna, the foremost of men, thwarted the fighting Danavas with his arrows. Blowing his conch-shell Janarddana, the holder of couch-shell, discus and club, resembling a mass of collyrium, fought in many ways. Having struck the Daityas with his wings and mutilated them with his nails and beak the intelligent son of Vinatl despatched them to the abode of Yama. Thus assailed with a downpour of arrows and overpowered by those four heroes the dreadful army of the Asuras fled away from the battlefield (oq-gyp). Beholding his army thus routed and with a view to protect them Rudra's follower, Jvara, came walking to the battle-field sighing again and again like a maniac. He had three legs, three heads, six arms, nine faces and a con_ suming weapon and was like Yama himself. He roared like thousands of muttering clouds, sighed and yawned repeatedly, was dozing,had his hairs erect and eyes filthy. Having made his face more terrible with his eyes he, in anger, said to the holder of ploughshare :-(y-7q). " Wily are you elated with the pride of your strength ? Do you not see that I have come to the battle-field ? Wait a few moments. While you have come before me in the battle-field you will not return with your life." Saying this, smiling and showing his fist dreadful like the fire of dissolution Jvara ran towards Halayudha (75--76). Rohini's son however began to move about so quickly in thousands of circular ways that Jvara could not find an opportunity. Then aiming at his body huge like a mountain Jvara, of incomparable energy, hured his consuming weapon which fell on his breast. Dropping on the summit of the mount Sumeru from Rama's breast that burning weapon shattered it into pieces. Krishna's elder brother was however being consumed by the

HARrvhMsa:A. remnant that was left on his breast. Sighing and yawninm every moment he began to move about recklessly. His eyes were dilated, hairs stood erect and all his senses were bewildered. He began to sigh like a maniac. Thereupon almost losing consciousness Haladhara said to Krishna :` O Krishna, O large-armed Krishna, O than the giver of protection, I am being consumed, nay I am being consumed complety. How shall I be saved?" Thus addressed by the highly powerful Gala Krishna, the foremost of strikers, smilingly said :--" No fear," Saying this he embraced Halayudha (7'-8.). He was then saved by loving Krishna from being burnt. Having saved Rama from being consumed the slayer of Madhu, Vasudeva, highly angered said to jvara:-"O jvara, come and fight with me. Shuav to me the extent of your st-rengklr and power in this battier' Thus addressed the highly powerful Jvara, w? th his right band, discharged his great burning weapon on Krishna's body. At this the powerful Krishna,` the foremost of strikers, experienced a burning sensation for a few moments. Immediately after the fire was put out. Thereupon: Jvara, with his serpent-like long arms, struck Krishna on the nec': and then dealt a blow on his breast. Thus these tcok place a great encounter, in the battle-field, between jvara and tie highly energetic Krishna the foremost of men. The sound, of the stricking of arms caused by Krishna and Jva:a in that highly dreadful battle was like that of a thunder striking a mountain summit. Occassionally was heard " do rant strike in this way : you should do it (,o this way." In that great battle those two highly powerful ones so fought for a mement, that Lord of the Universe, under 'the guise of a man, thinking that he would come to an end, grinded tbe sky-ranging Jvara adorned with golden ornaments myth hi s arms 85--93). CHAPTER CCLXXI. (KRISHNA'S BOON TO JVARA.) AISHAMPAYANA said :-Considering jvara, assailed with his arms, dead Krishna, the slayer of enemies, threw him down on the surface of the earth. Released from hisarms; Jvara, of incomparable energy, did not leave Krishna's

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body but entered into it. Possessed by Jvara (fever) of incomparable energy Krishna had his movements slackened and repeatedly supported himself by touching the ground. He was possessed by sleep, his steps were slackened and his hairs stood erect. He repeatedly sighed and yawned. Thus possessed by weakness and yawning repeatedly the great Yogin Krishna, the victor of the enemy's cities,. regained his natural skate after a long time (I-5). Thereupon knowing himself possessed by jvara F'urosottaTr-,a created another for its destruction. With his energy, the energetic Janard<iana, of dreadful power, created a dreadful Jvara, highly terrible unto creatures. Cathing hold, by force, of 'the former Jvara the one, created by Krishna, presented it before him. Having thus driven out that jvara from his body through one created by him the highly powerful and angry Vasudeva struck him down on the ground and was abet to tear him into pieces. Thereat Jvara, bewildered, said "O Janarddana, it behoveth thee to protect me." However while Krishna, of incomparable energy, was about to strike that Jvara an the ground art invisii;ie voice was heard in the sky :-" 0 Krishna, O largearmed Krishna, the enhancer of the delight of the Yadavas, d not kill this Jvara. O sinless one, he is worthy of being prtec,ed by thee," ('.-r21. Thus addressed Hari, the ~'~ d of the past, future and present and the great preen

7,14 l-IARlVAMSHA, ceptor of the world let Jvara off. Thereupon prostrating himself with bent bead at Hrishikesha's feet Jvara said :(r)11 O decendant of Yadu, O Govindx, hear what I have: to submit unto thee. Hear, O largearmed deity-, what ` have got in my mind and do thou accomplish it. O lord 1 pray from thee for this boon only that I may be the onI~.> Jvara in this world and no one else may flourish." The lore; said :-" It is proper to confer a boon on one who prays foe it. Besides you have sought my protection. May you far=, well therefore, O Jvara. You will have what you are prayin, for. As before you will be the only Jvara. May he, whoa 1 have created, dissolve in me" (z3-z8). VAISHAMPAYANA said :-Having said this the highly illus trious Krishna, the foremost of strikers, again spoke tc: Jvara:-" Hear, how you will range in the world, havingspread yourself amongst the entire creation mobile and irr~ mobile. If you welt my pleasure divide yourself into three parts. With one do you possess the four-legged animals. with the second the immobile objects and with tire thir:'' the human beings. And with the fourth portion of you'. third part you will always live in the midst of the birdw. Dividing yourself into four parts namely appearing ever; day, after tw< days, three days and four days you are tc live amongst mankind. Hear how you are to live among other creatures. In trees you will live in the shape of a insect and the disease' that withers up the leaves and turn: them pale; in the fruits you will live like Aturya disease; ic: the lotuses like frost, in the earth lilcm a desert, in the watrlike Neelika (a plant), in the peacocks like the growing of the tuft, in tire mountain like mineral and in the cows lii~ Khorrrha or a cow-disease; you will live on earth under these numerous forms. With your very view and touch the animai` will be shorn of their lives. Only gods and men will able to withstand you" (z9-2g). VAISHAMPAYl1NA said :-Hcarino, t1rP words of Krish~;_ HArtIVnN751IA. yara was delighted and with folded hands saluted him and said:(r)" Q Madhava, blessed I am for thy giving me soveri(ynty over all creatures and objects. O Purusottama, I wish now to carry out any other order of yours. O large-armed Govirmla, order me what I am to do. Formerly I had been created by Hara the slayer of Tripura and of other animals. Now vanquished by thee in battle I have become thy servant Thou art now my master (29-32)r'

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VAISHAYIPAYANA said :-Hearing the words of Jvara Vasudeva, said :-" I-Tear, what resolution I cherish at heart." Jvara said :-" Q holder of discus, I have been favoured and blessed wits what good thou halt done for me. Order me, what what pleasure of throe I may carry out." The lord said:-"O Jvara, the man, who having saluted :ne, will attentively read this account of prowess displayed only by our arms in the great battle, will be freed from fever." Thus addressed by Krishna, the foremost of Yadus, the highly powerful Jvara ;said :-" So be ;t," Having thus obtained" the boon and promised, Jvara, saluting Krishna, left the battle-field (33-37)a CHAPTER CCLXXIIo (THE, FIGHT SE'I'WRRN KRISHNA V AISHAMPAYANA said:-There upon AND SI-IANKARA .~ riding quickl ware (heroes), stationed in the battle like three fire-;gds, began to fight there. Seated oi~ Glrudri'.s back those f highly powerful three heroes assailed, ~r'~ ~l;scersetl tile W ae.~.v;i army with a down pour of ar-roV1,=,15_

HAttiVAMStPA. .Assailed with the strokes of discus, plough-share arid arrow~, the irrepressible and huge Danava army were worked up with,anger. As fire increases in a room with dry fuels sc tire fire, engendred by Krishna's arrows, increased that fire burning like that of dissolution, and consumed thousands of Danavas in the battle-field (r-fi). Beholding his soldiers assailed and burnt with various arrows of Krishna, and take to their heels Vana came there and prevented them saying " $orn in the race of the Daityas why do ye, overwhelmed with fear and displaying your weakness, fly away from the battle-field ? Why do you take to your heels leaving off your respective coats ' of mail swords, daggers, darts, leathers protectors and axes ? Think of your birth and living with H.ara and then decide whether you should fly away. I now stand before you." Altl-.,-~ugh they heard the words given vent to by Vana, the T)iatiavas; beside themselves with fear, paid no heed to them and fled away. Of the soldiers remaining there only the Pcamathaw stood firm and desired to fight again (6-t r). Beholding his soldiers routed, Kumbhanda, Vana's powerful minister and friend, said :-" O ye leading Danavas~ behold Shankara, Kartikeya and 'liana in the battle-field Still, possessed by fear, why are you flying away leaving your own armies? Give up hope of your lives and fight." Before they heard those words of Kumbhanda, the DAnava4 stricken with the fear of the fire of Krishna's discuss fled away on all sides. Thereupon beholding all the soldiers routed by Krishna, Siva,. of incomparable prowess, had his eyes reddened with anger. And in order to protect Vana, he stood on his lustrous car and prepared himself for fighting. Kumlra too ascended a car burning like car. Power, ful Rudra, ascending a car drawn by lions and biting his tips, drove where Hari was (a2-ry). At that time his car, as if devouring the sky, making a great sound and drawn by lions, looked life the full-moon freed from clouds, Filler' MAtt1VAlNStyA. 737 with various ghosts making diverse sounds that ear of the god of gods proceeded towards the battlefield. Of those ghosts some had the faces of lions, some those of tigers, some those of serpents, some those of horses and some those of camels; they too, filled with fear, were trembling. Amongst those highly powerful ghosts, some had the faces of asses, some those of camels, some those of peacocks, some those of horses, some those of rams, and some those of cats. Some had the faces of sheep, some put on bark, some had tufts of hairs ors their heads, same wore matted locks, some had hairs bound up, and some were naked. They all blew conch-shells and bugles when they proceeded to the battle-field. (r)f them some had beautified faces and were adorned with celestial weapons and flowers. Some were

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dwarfish and some were grim-visaged. Some put on lion and tiger skins. Some Shad faces covered with blood, huge-teeth and were fond of flesh. They all stood encircling Sliankara the destroyer of great enemies in the battle-field and were waiting there at ease. Beholding that car of the indefatigable Rudra, Krishna, riding Garuda, proceeded to the battle-field. Then beholding Hari proceed on Garuda discharging arrows, Hara, ever standing at the head in a battle, struck him in anger with hundredsaof winged arrows. Assailed with shafts by Hara, the grinder of enemies, Hari too, irate, took up most excellent weapons given by Indra. Thereupon assailed by Krishna and Rudra the earth shook !lid the elep',ants trembled raising their heads. The mouna rains were covered wit19 the water of streams; some had 'heir summits scattered on all sides. In that encounter between Hara and Hari the quarters, sky and earth were as ~f all ablaze. Fire-brands fell on earth from all sides and dreadful-looking jackals began to emit inauspicious cries. ,J~7ith a great noise Indra began to send down showers of Mood and firebrands covered the rear of Vana's army. The "1d blew high, -and the luminous bodies and herbs, shorn

FiARIVAMSHA. (c) lustre, flew about in the sky. At that time tile Grad, father, knowing that Rudra, tile destroyer of Asuras, `ntered upon a battle, came there encircled 6y the celestia,; The Apsaras, Gandharvas, Yakshas, Vidyadtraras, Siddh~:; and Charanas, stationed in tile sky, began to witness tEm encounter. Then Vishnu discharged Indra's weapon Rudra (IBS-37). Burning it went up t the car wlr.; Rudra was. The very next moment hundreds and the sands of arrows dropped before Hare's car. Seeing it a, filled with anger Hara discharged tile highly dreadful fre weapon. It appeared indeed highly wonderful. At tEr, time Krishna and the three other heroes were entire, covered with arrows; and scorched with the fire of tg, -, weapon they were so much emaciated that they were nor visible. Thereat thinking that Krishna had been slain by t;fiery weapon the Asuras sent up a leonie shout (36---4t). Thereupon patiently bearing those fiery weapons i~.. tire battle-field the powerful Vasudava, who was a mast: of every sort of ;weapon, took up Varuna weapon. Whf that Varuna weapon was discharged by the high-souCr. Vasudeva the fire of the fiery weapon was extinguishes' When that weapon was baffled by Vasudeva BEraEa discharged four other weapons resembling 'the fire dissolution, namely Paishaca, Ralcshasa, Roudra ~. Angirasa. Inorder to baffle those weapons Vasudeva sI_: four arrows namely Vayavya, Savitrya, Vasava and Moha,: ' ~iaving thus counteracted those four weapons with his fo.:.: arrows Madhava discharged his Vaishnava weapon like mWx Antaka (the destroyer) with his Mouth wide open. Wh-=' "v'aishnava weapon was discharged all the )3hutas, Yaksl:= and Asuras of Vane's host, unconscious arid stricken w h" fear, fled on all sides. Then beholding Iris army aboundi= G ' in Pramathas thus routed the great Asura Vdn7 oeedily towards the battle-field. As the king of gods, tile weilu'.: of- thunderbolt; f:xrocee 3& encirv;ltd by tile ut;Icsti?!s' HARIVAA-ISMA. 's'ana went surrounded by tile highly powerful and mighty gar-warriors, the Daityas holding dreadful arms (q2-jo), VAISHaMPAFANA said :---AI that time with tile recitation of names and mantras tile Brahmanas performed benedictory crernonies on Vane's behalf. Bali's son Vana tog, con (erring on tire Brahmanas, auspicious cows, raiments, fruits; iaawers and gold coins, shone Like the lord of riches, Tile

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rrvge car of Vana, painted with gold and adorned with a hundred moons and a million of stars and numerous bells, shone there like fire or a thousand suns. Assuming a dreadful fore Vana, holding a bow, got upon tile car brought by tire D2navas for fighting with those foremost of Yadus. Afterwards as at the time of tire universal dissolution tile ocean, abounding in waves increased by tile wind, is agitated so that ocean, of great force abounding in cars of the heroes, went "' O Kic1g, at that time the Danavas, holding bows, great car-warrious as they were, shone there like mountains covered with forests; their very s' 1 t (~r~.rw real CHAPTER CCLXXIII. ry created terror in all (THE EARTH GOL`~ '!!'O gRAE3MA: MARRANDEYA EXPLANS HOW BRAHMA, VISHNU, SIVA ARE ONE.) 9 AISHAMPAYANA said:-When the three eyes (of Siva) Were burning ail the worlds were covered with darkness and iNTandi, Rudra and his car were not visible (I). Then P~udra, burning in double effulgence on account of his anger and strength, took up his arrow having sharpened darts on

790 fidRIVAMSFlA. four sides with which he had killed Tripura. When the three eyed deity took up that iarrow, set it to his bow and was about to discharge it th~ high-souled Vasudeva, cognizant of the minds of all, came to know of it. Thereupon the quick-handed and highly powerful Purusottama took up tale weapon Jrimbhana (yawning) and made with it Hara yawn With that arrow the Divine Hara, the conqueror of Asuras and Rakshasas, was stupified together with his bow and arrows and lost consciousness. Having stupified with his weapon his own self in the shape of Rudra together with his bow and arrows the highly powerful Krishna, identical with all, blew his conch-shell. Seeing Shanlcara stupified and hear= ing the blare of his conch-shell Panchajanya and the twang of of his bow Shranga all the creatures were filled with fear. In the meantime Rudra's followers arrived at the battlefield and resorting to an illusory fight attacked Pradyumna. The highly powerful and energetic Malcaraketana however made them all asleep and with his arrows began to kill the IDanavas who had innumerable Pramathas amongst them (2-io). While Rudra, of unwearied actions, yawned a flame came out of his mouth and consumed the ten quarters. At that time assailed by those powerful armi^s the goddess Earth, trembling, approched the great Brahma and said " thou of large arms, O great god, I have been assailed with great energies. I have been so much loaded with the weight of Rudra and Keslreva that I will again be reduced, to one all-extending ocean. O grandfather, do you thinly of this unbearable burden of mine. I~-, thou,find out some means, by which released of my burden I may uphold the mobile and immobile creations" (t i-i 5). VAISEIAMPAI'ANA said :-Hearing it the grandfather said ;to the daughter of Kashyapa := ` Sustain yourself for G moment and you will be released of your burden." Thereupon the Lord Brahma, said to Rudra :-" Thou didst find ant the means of slaying this great Asura : why dolt tho:c HARI VA M5HA. 791 then wish to protect him 2 O thou of large arms, I do not like that thou shouldst engage in an encounter with Krishna. Dost thou not know that Krishna is thy second body." Hearing the words of Brahma the eternal Lord, having three eyes, concentrated his mind on the Brahman (soul) within him and saw the three worlds consisting of mobile and

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immobile creations. Beholding himself stupified along with his bow and arrow the great Yogin $hava, by virtue of his mental concentration, thought of the boon he had conferred and of what he had said at Dwaraka : he therefore made no reply. Seeing him in Krishna and them both in one (Brahman) he was pacified and left the battle-field, Rudrar said to Brahma :=' O lord, I will not fight any more. By this encounter of Krishna and Vana the earth will be relieved of her burden" (a6-2c). Thereupon with great pleasure Krishna and Rudra retired from the battle-field and embraced one another (22). When those two great Yogins were united no body could see them. Having brought out the reconciliation between Hara and Hart and himself only seeing there Brahma, the creator of all, said to the Raishia Narada and Markandeya who were by his side and who had questioned that far-sighted deity :--" In a dream in the night I saw Bhava and Keshava in the lake near the mount Mandara (2z-25). Here I saw Haca in Hari's form and Hari in Hara's. Hara had conch-shell, discus and club in iris hands, was clad in a yellow raiment and rode Garuda. Hari had trident and Pattiga in his hand, was clad in a tiger-skin and rode a* bull. Seeing that highly wonderful scene I am filled with surprise. 0 Markendeya, do,thou describe unto me the truth" (26-z8). MARKANDEYA said:-Shiva is identical with Vishnu and Vishnu is identical with Shiva. I do not see any difference. They are both auspicious, without beginning, middle or end, eternal and undeeaying. Hear I will describe that form identical with Hari and Hara (2g-3o). He is Vishnu who

792 IfARIVAhRSHA. is Rudra; and he is Rudra who is Brahma. Brahmft, Vish;l;, and Rudra are one and of the same form. Three of the2r, are great ascetics, Lords of half-females, self-sprung, gives~ of boons and masters of the universe. As water is mixer with water when it is thrown into it so Vishnu becomes z one with Rudra,when lie enters into him. As fire beconzs: fire when it is mixed with it so Rudra becomes identical wit:': Vishnu when he enters into him. Rudra is identical with fire= and Vishnu is identical with the moon. This universe, consis ing of mobile and immobile creations, is identical with tl; protector of what is mobile and immobile in this universe: Arid Maheswara is their destroyer. The Lord Narayana, iden, tic al with past, present and future and iVlaheswara are tl;r primary causes of Hiranyagarbha and the great principle-. They both are the givers of the Vedas. They are the creator and the protector of the universe. They send dow:",, rain in the shape of lndra and spread rays in the shape r>f the sun. They blow in the shape of the wind and- create all. Thus O Grand-father, I have described to you the greaf secret. The man, who daily reads or hears this account: attains to that most excellent region created by the powem of Vishnu and Rudra (29--39). With Brahma, Hari am's h-la.ra are the Creator, Preserver and Destroyer of tb,. Saniverse. I will now chant their glories. Vishnu is adorab'e into Rudra, and Rudra is adorable unto Vishnu.. They ar~one, still they range in the world under two forms. Vishrr_ is not different from Shankara and Shankara is not differe7-~1 from Vishnu. Therefore formerly Rudtfi.: and Upendra be-, game one. Salutation unto Rudra and Krishna of one unite3 body (q.o(r)42). Salutation Canto the three-eyed deity, salut~._ t?on unto the two-eyed deity, salutation unto copperyeye' K.umara) and lotus-eyed (Pradyumna) (q.3). Salutation .~< holder of the ;earth, of the holder of peacock-feather'a~;d of Keyura.~ Salutation unto lying adorned with a garlar t of skulls, bim adoaneva wish a garlan"! (r)f wild flowers~, him t'z t-t A%ttVAMSHA> holder (r)f trident and him the holder of discus, unto the standard of gold and Brahma (qq.-.r46). Salutation unto him clad in skin and salutation unto him clad in a yellow raiment. Salutation unto the Lord of Lakshmi and unto the Lord of Uml (47). Salutation unto the holder of trident and unto him of mace. Salutation unto him whose body is covered with ashes and unto him who is dark-blue hued. Salutation unto him who lives in the cremation ground and unto him who lives in an Ashrama.

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Salutation unto the rider of a bull and unto the rider of Garuda. Salutation unto faun who has more than one form, unto him who has many forms, unto the Lord of destruction and unto him who lies on the ocean. Salutation unto him who has many forms and unto him who is )3hairava (qg-5(r))o CHAPTER CCLXXIV. QKARTIKEYA GOES TO THE BATTLE-FIELD.) JANAME,gAYA said:-After the high-souled Krishna and Rudra had retired from the battle-field, how did the hair stirring battle of the enemies continue (t) is VAdSHAO'dPAYANA skid :-Stationed on the car brought by 'Kumbhanda, Guha (KArtikeya) drove towards Krishna, Baladeva and Pradyumna and struck them with hundreds of dreadful and sharpened arrows. Bathed in blood those three gods, like unto three fires, fought with Kumara (2-q.). After those heroes, expert in fighting, had struck Kumara with three weapons given by Wind-God, )lire-God and Indra he, too, with three weapons, counteracted them and struck the Yadavas zoo

itARIVAA4$IiA. :with three other weapons, namely Shaila, Vdruna and SaviEri. They however, devoured, by virtue of their illusory Powers, all the weapons shot by the great Kumara, the holder o,' burning bow ancI shaft. Then the highly powerful Guha, burning in effulgence and biting his lips, tools up the dread, fur weapon Brahmashira litre unto the Destroyer himselz (5-8). When the highly dreadful weapon Brahmashira, endued with the effulgence of a thousand suns and destructive of the world, was discharged by Kumara the creatures lost their consciousness through its warmth arid fled away on al': sides and the whole universe bewailed. Seeing it the powerful Keshava, the slayer of Keshi, took up his discus the destroyer and counteractor of alt weapons. As in the rainy season the clouds cover the rays of the sun, so that discus, c the high-souled Keshava, clouded, with its lustre, that of Brahmashira weapon (g-I2), When that Brahmashira weapon was shorn of its lustre,, power and energy, Guha, with his eyes reddened in anger, was worked up like fire to which oblation of clarified brrtte~-is offered. He then took up a dreadful burning, golden Sakti of sure aim, destructive of enemies and creating terror in all creatures. He then discharged, in anger, that celestial burning Sakti set with bells, effulgent like a firebrand and resembling the fire of dissolution (r3-_I5)e He them set up a powerful shout which struck terror unto his enemies When that Sakti was discharged by the high-souIed Guhait went up into the sky, yawned and moved about with grew force as if desirous of slaying KriA,na. Beholding that burning Sakti the gods and their king were greatly depressed and said-" Perhaps Krishna will be consumed." However as soon as that great Sakti appeared before him ire that great battle the highly powerful Madhava shouted and as if remonstrating struck it down on the ground. When that great Sakti was struck down there arose from all side exclamations rr Well done s well done i " And Vasava tc HARivnMsrra. gether with the celestials sent up a leonine shout. When the gods were thus roaring the powerful Vasudeva took up his discus for killing the Daityas (I5-..2I~. "When Krishna, of incomparable energy, was about to discharge his discus, the beautiful Kottavi, at the mandate of Mahadeva, came there naked for protecting Kumara. The eighth portion of the goddess, Lamva, intervened between them like a beautiful golden Sakti. Seeing the goddess stand before Kumara the large-armed Krishna was baffled and said :-.' Oh fie on you ? Fly away soon from this place; why do you throw obstacles in th tlon" (22-25) ? VAISI'IAR'IPAYANA said :-Heating even those words of the mighty-armed Krishna Kottavi did not put on her cloth for protecting Kumara (a6).

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TAE LORI) said:-'(Take Guha with you and flyaway soon from the battle-field. It will be well for us today, if you do this. Or else if I refrain from fighting he will fight with me" (z~), Thereupon beholding that naked goddess in the battle-field the divine younger brother of Vasava the Lord Hari put away his discus. Hearing those words of the intelligent Mad6ava, the god of gods, the goddess brought Guha before Hxra. Then when the great danger took place and Guha was protected by the goddess, Vana came to that place. When tie saw Guha realeased from Krishna's discus and retire from the battle-field he felt are inclination for fighting himself with Madhava (2g-3t),o Thereupon bewildered' the ghosts, Yakshas and Vana's soldiers fled away on all sides. Of that broken army only pramathas remained there. And with them the great Asura soon marched for the battle-field. As the weidder of thunderbolt proceeds in the company of the leading celestials so Vana went out with highly dreadful , powerful, energeEic and great Daitya commanders. Thereupon chanting the desErection of his enemies his priests and other elderly persana, e way of certain deskruc_

HAIeIVAMSHA. well read in Srutis, performed benedictory ceremonies, c~, behalf of the high-souled Vana with Mantras, recitation ar,c] herbs (32-37)~ CHAPTER CCLXXV. (THE BATTLE BETWEEN VANA AND KRISHNA.) BEHOt.Di1VG Vana, issue out and stand for battle Krishna too rode Garuda and went towards Vana. Beholding the Yadu king Krishna, of incomparable energy, the rider of Garuda, approach and stand in the west VAna was filled with anger and said to Vasudeva :-"Wait ! wait! you will not escape from me to-day alive to Dwarak5. and see your friends there. O Madhava, you have been urged on by Death. Therefore vanquished by me in battle, you will, on the eve of your death, see the golden leaves of the trees. (iarudhwaja, being of eight arms how you will be able to fight with me who have a thousand arms ? Slain with ale your friends by me in the city of Shonita you will remembea Dwaraka. You will see today my 1 housand arms, adorned with various weapons and ornaments, multiply into a million` While Vana was thus roaring his words as if travelled all over like the dreadful waves of an ocean raised by the wind. As if desirous of consuming the world the eyes of that highly pow;.rful Asura, filled with anger, shone like two suns rising in the firmament. Hearing those proud words of Vana Narada so laughed aloud that as if the sky was sundered in twain. Seated on a Y oga seat that ascytic HARIVAIVISFIA. 797 filled with curiosity, moved about on all sides for seeing the battle (45-4g)~ KRISHNA said :-O Vana, why are you roaring thus out of foolishness? The heroes do not vaunt thus. What is the use of vaunting? Come and fight with me in the battlefield. O son of Diti, you have given vent to many unconnected words. If by words victory is accomplished in a battle, you would have been no doubt victorious. Come O Vana ; either defeat me or vanquished by me lie down on earth for good with your face down." Saying this Krishna struck Vdna with arrows cutting him to the quick. Thus mangled in that dreadful encounter by Krishna with arrows cutting to the very vitals Vana, with great care, covered Krishna with burning arrows. With Parighas, Nisthringsas, clubs, Tomaras, Saktis, maces and Pattishas he completely

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covered Keshava. Proud Vana, having a thousand arms, easily fought in the battle-field with two-armed Keshava. Although having eight-arms Keshava, the holder of conch-shelf, discus and club, fought with thousandarmed Vana in that battle. Then beholding Krishna's superior training Bali's on was greatly worked up with anger. He then discharged that celestial great weapon destructive of all enemies which Brahma, by his ascetic powers, had formerly created for Iliranyaleashipu. When that weapon was shot off all the quarters were enshrouded with darkness and thousands of dreadful omens were seen on all sides. When all the worlds were covered with darkness every thing was beyond the range of perceptioiV (g-5g), The Danavas applauded Vana, saying "Well done I well done !" and words of exclamations by the gods as "Alas !" were heard (go). A dreadful downpour of burning arrows was caused by the power and force of that weapon (6t). When that weapon was discharged by Vdna and Keshava was being burnt, wind, storm or clouds did not move (62). When the divine slayer of Rladhu took up Indra's weapon like unto inevitable death

I3ARI VAMSHA, in the battle-field all the worlds were shorn of darkness, the fire was extinguished and the Danavas completely lost their hearts. Seeing the Danava weapon counteracted as soon as Indra's weapon was got ready the gods began to laugh and roar like lions (63-65). Beholding his weapon Cows counteracted Diti's son Vana was beside himself with rage, said harsh words to Keshava who was on Garuda and covered him with maces and Patticas. Keshava, the slayer of his enemies, however soon counteaacted similingly his uplifted weapon. In that great battle with arrows, like unto thunderbolts, shot off his Sranga bow Keshava sundered Vana'a car, with horses and standards, into piecs. The very next moment tire highly powerful Keshava separated from Vana's person his highly lustrous crown, coat of mail, bow and shield. And smilingly he struck him on the breast with winged arrows. Cut to tire very quick Vana lost his consciousness and swooned away. Seeing Vana thus struck and swoon away 1Varada, who was sitting on the highEs- top of the palace, rose up with clapping and said '1 O great fortune 1 great fortune, blessed is my life and birth since I have witnessed today this wonderful prowess of Damodara. O thou of large arms, O thou adored by the gods, do thou accomplish that for which thou host incarnated thyself. Destroy soon Diti's son Vana." Having thus sung the glories of the Lord Krishna and emblazoned the battle-field with sharpened arrows he moved about in the battle-field (66-76). In that battle their standards, en6cuntering each other, fought; so did the horses of tire Devasand Danavas. When Garuda and the peacock fought they struck each other with wings, beaks and talons. Thereupon leaping up in anger the highly powerful son of Vinata speedily caught hold of the peacock's head with his beaks and struck trim with his wings and talons. Thus repeatedly drawn by the highly powerful son of Vinata the peacock fell down unconscious as the sun EIAktIVAMSFIA. drops down from the sky. When the Ti powerful peacock fell down on the ground, Vana, stricken with great anxiety, drought :-" Elated wills the pride of my strength I have not regarded;ithe words of my friends. And therefore I have met with discomfiture before the very eyes of tire gods and Daityas." Beholding Vana thus depressed and distressed tire Lord Rudra grew anxious for protecting him. Mahadevd, then in grave words, said to Nandi (77-$5), "0 sinless Nandi, go speedily were Vana stands in the battlefield and give him this celestial car drawn by lions. L <lo not wish to fight. Let me stand here amongst the Pramathas. You better go and protect Vana" Saying ` So be it,' Nandi, the foremost of car-warriors, went to Vana with the car and spoke to him slowly. "O highly powerful Daitya, get upon this car soon; O heroe, I will be your charioteer. Do not delay ; ascend this car." Ascending that car, constructed by Brahma, of Bhava of incomparable energy the powerful Vana, in anger, brought into

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requisition the burning Roudra weapon Brahmashira, capable of destroying all other arms. Although the Lotus-sprung (Brahma) had created that weapon for protecting the worlds still they were all agitated when it was ablaze. Seeing it and destroying it with his discus Krishna said ato Vana, illutrious in tire world and incomparable in battle :-` O Vana, where are your vauntings now ? I now stand for battle : fight and display your prowess. Formerly there was a king having thousand arms by namely Kartavirya. His arms were reduced to two by Ama in battle. Your pride, begotten by the strength of your arms, will share the same fate. I will soon destroy your pride in the battle-field. If you wait here for a moment I will chop off your arms which have created such a haughtiness in you. You will not be suffered to leave me with your life." Seeing that highly dreadful encounter like unto that between the gods and demons Narada began to dance with

FIARIVAMSHA. glee. Vanquished by the high-souled Pradyumna, the ghosts, leaving the battle-field, went to Shankara. Thereupon Krishna, resembling the muttering of the clouds of the rainy season, soon took up his thousand-bladed discus destruc. five of the Daityas in the battle-field. In that discus were combined the energies of luminous bodies, thunder, light pings and of the king of gods. In it were the energies of the three-fold fires, Brahma fire and of the austerities and penances of the Rishis. In it was the energy of chaste women, the strength of the birds and beasts and the energy of the holder of the discus. In it was the strength of the Rakshasas, Yakshas and Gandharvas (86-104). In it was tare power of all other creatures living in the three worlds That powerful discus of the Lord, effulgent like the sun, stood before Vana and deprived him of his energy. Beholding the Lord with uplifted discus in the battlefield and knowing that it, endued with great energy, was incomparable and could not be counteracted Shiva said to Girija :-O goddess, the discus, which Keshava has taken up, is unconquerable in the three worlds. Thereupon release Vane before Keshava discharges this discus." Hearing the words of the three-eyed deity the goddess said to Lamva :-a ` O Lamva, go soon and protect Vana." Saying this Himalayas daughter disappeared from view by her yoga powers ; and going only to Krishna she showed her true form. On the other side seeing the Lord stand in the battle-field with uplifted discus Lamva disappeared from view and left off her clothes. Inorder to protect #`Jana, the goddess Kottavi, appeared naked before Vasudeva. Seeing her again return and appear before him with Rudra's consent Krishna said :-" O you of red eyes, you have again come naked to the battle-field for saving Vana. Forsooth I will kill Vana." Thus addressed by Krishna Lamva said :--`60 god, I know the great Purusottama, eternal, undecaying and lotus-navelled Hrishikesha, the creator of the world as the ItiA$tlVAN1SIfA. Prime cause of the universe. O Keshava, thou shouldst not slay Vana who has no match in the battlefield. Do thou promise Vana protection and let me see my son alive. O ~VIadhava, ~ conferred on him a boon saying that I would protect him. Thou shouldst not falsify my words." Thus addressed by the goddess Krishna, the creator of enemy's cities, in anger said :-"Hear the truth, O lady. I will forsooth cut off to-day his thousand arms, elated with the pride of which Vana is roaring in the battle-field. Your son will live even if Vana has two arms (iog-I2o). And resorting to his demonaic pride he will not approach me any more." Thus addressed by Krishni of unwearied actions the goddess said :-`O god of gods, let Vana be so." Thereupon the highly powerful and large-armed Krishna, the foremost of speakers and strikers, welcoming Kartikeya's mother, said to Vana in anger :-"Fie on your manliness (r) Vana. Whenever you have been engaging in an encount-

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er with me Kottavi, considering you weak, is coming and standing in the battle-field." Saying this the self-controlled and highly powerful Krishna opened his eyes and discharged his discus aiming it at Vana. With great force Gad;dhara, worked up with ire, took up that wonderful discus, effulgent like the sung at the discharge of which, all the worlds, mobile and immobile, become unconscious and flesh-eating creatures find great pleasure, discharged it and cut off Vane's arms. When discharged by Shridhara, permeating the universe, that firmament-like discus so moved about in the battle-field that no boy could see its true form. Gradually cutting off Vane's thousand arms and making him the owner of only two Sudarshana discus returned into Krishna's hands (I21-131), Vf1ISHAMPAYAIVA said :-When the Daitya-killing discus returned successful into Krishna's hands the huge.bodied`, great Asura Vana, bathed in streaming blood, who had his thousand arms chopped off, was maddend with the smell of 101 blood and repeatedly roared like a muttering cloud. Hearing his leonine shout Krishna, the slayer of his enemies, was about to hurl his discus again for killing him. Thereat approaching him with Kumara Mahadeva said :-O Krishna, O thou of large arms, I know thee as the eternal God Purusottama, the destroyer of Madhu and Kaitabha. Thou art the refuge of the world and the universe has emanated from thee. Thou art unconquerable unto the entire world consisting of gods, Asuras and Pannagas. Therefore do thou withdraw thy uplifted, irrepressible, celestial discus terrible unto the enemies. p slayer of Keshi, I have promised- Vana protection and therefore do I request thee to desist (t3z--138). KRISHNA said :-O god, salutation unto thee who art adorable unto the gods and Asuras. I withdraw my discus. At thy request Vana will live. O Maheshawara, at thy request I do not accomplish V1na'S destruction for which I had come here. Permit me now to return" (rag-ro'). Saying this to Mahadeva Krishna went where Aniruddha vas waiting bound with arrows. After Krishna's departure Ndndi spoke to Vana the following wellmeaning words:110 Vilna, with these wounds appear before the god of gods." Hearing the words of Nandi, Vana too felt a desire of going away speedily. Beholding Vana divested of his arms the powerful Nandi took him on his car to the rider of a bull (Shiva). He again spoke these well-meaning words to V&na :-" O Vana, the god If gods is propitiated with you. Dance before him and you will meet with your well-being." Urged on by Nandi's words, the bewildered, terror-stricken Danava Vana, disirous of living, began to dance with his body, bathed in blood before Shankara. 13ebolding Vana, stricken with fear, dance again at Nandi's words, Mahadeva, ever kind unto his votaries, stricken with compassion, said :-(rd.i-i48). "I am pleased with you. The tin, has come when you may pray for a boon, Therefor' fIARIVAMSFYA. pray for one you are cherishing at heart," VAna said :-.o "O Lord, O God, if thou art desirous of giving me a boon grant me one by which I may become immortal and freed from fever." Mahadeva said :-.-~'p Vana,myou are now like the gods. You will not meet with death. Further more, I am always kind to you. Pray for another!'boon." Vana said:-"O Bhava, may those thy votaries, who will dance as I am doing covered with blood and inflicted with wounds, have sons.' The Lord said:-'Those of my votaries, who abstaining from food and being patient, truthful and honest will thus dance, will have sons." O my son Vana, may your ilisirc become fruitful. Pray for a third boon. I will grant it." Vana said :-"p Bhava, may my body, inflicted with wounds by the discus, find relief by thy third boon," Kudra said :--" So it will be and your body wilt be freed from pain. It will be healthy and unscathed as before. I am

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never unkind to you, specially I have been greatly pleased with you. If you wish you may pray for the fourth boon." Vana said :---" p lord, may I be the first of the families of Pramathas and be renowned forever under the name of Mahalcala (t4g-i5g). VAISHAMPAYANA said :-Saying 'so be it,' the highly effulgent Lord Shankara again said:-"By being under my protection you will have a celestial form, be of unscathed body and freed from diseases. By living always near me you will have no fear. I give you this fifth boon that you will be well-known by your strength and manliness. O Vana, if you have any other"Nesire in your mind pray for another boon." Vana said:-"O lord, by thy favour my body may not be disfigured. I may not be ugly even if I have two arms." Hara said :-" O great Asura, I have nothing which I cant not give away to my votaries. Besides you are my greatest votary. What you have wished will be accomplished." thereupon Mahadeva again said to Vana who stood by i'i(n "-`` 0 Vana, what you have said, will be so." haying

P-IARtVAMSt3A. it the Lord, encircled by ghosts, disappeared before all creatures (z5g-g6q.). CHAPTER CCLXXVI. (KRISHNA FINDS ANIRL'DDHA : GIVES THE KINGDOM TO KUMB'HANDA AND, FIGHTS, WITH VAR$JNA FOR COWS). VAISHAMPAYANA said :-Having thus obtained a number of boons Vana was highly pleased. And having attained. to the dignity of Mahakala he went with Rudra (I).. Vasudeva too,, on the other hand, repeatedly asked Narada, saying :-" O reverend sir, my grind is overpowered with affection. I wish to know truly where Aniruddha is waiting bound with the noose of serpents. The heroic Aniruddha., being taken away stealthily the city of D.waraka is filled with anxiety. I will therefore soon release him for whom i have come here. O sir, I wish to, see Even to-day Aniruddha who has his enemies slain. Tell me if yon know tire place." Thus addressed by Krishna Narada replied:(2-5). " O Madhava, tire prince Aniruddha is waiting, bound with serpents, in the femaltrappartment." In the mean time quickly coming there Chitralekha said :-" O lord, this is the female appartment of the high-souled and energetic king of Uaityas YAna. Do thou enter t-ere at ease." (f-y). Thereupon Baladeva, Krishna, Pradyumna, Narada and Suparna entered into the female appartment for releasing Aniruddha. Seeing Garuda, all the huge serpents, which stuck to Anireaddtsa',s person in the shape of arrows, au HARiVAM$tIA. once left him. Coming out of his body those serpent dropped on the ground as arrows. Afterwards observed and addressed by Krishna tire highly illustrious Aniruddha, delighted and with folded hands, said ($-II) :-" O god of gods, O Keshava, thou art always victorious over thy enemies : even the performer of hundred sacrifices cannot stand before thee." Thereupon with a delighted rnind the nobleminded Aniruddha saluted the highly powerful and illustrious Balabhadra. Afterwards with folded hands he bowed, unto the great Garuda. Afterwards the powerful aVlalearalcetana, holding variegated shafts, approached his father Pradyumna and saluted him. Usha too, encircled by her friends, saluted the highly powerful and irrepressible Vashudeva and Suparna of unimped,-d course. And with bashfulness she also bowed unto ti bow (I2-I7). Thereupon as requested by Indra the highly effulgent Narada smiling approached Vasudeva's son the slayer of his enemies. And having showered blessings on him fie said :-" O Govinda, by good luck thou bast been united with Pradyumna," Thereupon all the Yadavas with Aniruddha saluted the celestial saint Narada. Having honored them: all in return lie said to Krishna :-" O Lord, celebrate a

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marriage acquired by prowess for Aniruddha. I favp a great desire to see exchange of jokes between the parties of bridegroom and bride." Hearing the words of Narada all laughed and Krishna said :-"O revered Sir, it wilt soon be accomplished." In the meantime Kumbhanda, with ail the articles for the wedding, arrived before Krishna and saluted trim. Kumbhanva said :-" O Krishna, O thou of large arms, do thou promise me safety. With folded bands f seek refuge with thee." (I8-a). Krishna, at N'drada's request, had already stopped his going. Now seeing the high-souled Kumbhanda before and promising trim protection he said :-` 0 Kumblnnda, I e holder of the flowery

X06 N'ARIViaMSY.A. have been pleased with hearing of your good deeds. You will now become the king of this kingdom. I confer this kingdom on you. Live you for ever under my protection and be happy and self-controlled with all your kinsmen." f-laving thus conferred the kingdom on the high-souled Kumbhanda Janarddana celebrated the wedding festival of Aniruddlra. The Divine Regent of fire was present there in person (25-28). After Aniruddha, along with his wife, had bathed himself and been adorned with various ornaments the Apsaras began to cut diverse jokes with him. The Garrdharvas sing melodious and auspicious songs and the Apsacas danced thus beautifying drat marriage party. Having thus 'celebrated Arriruddha'snuptials and honored Rudra, the giver of boons., adored even by tire celestials tire greatly wise Upendra, the victor of enemy's cities and the slayer of his enemies, desired to go away accompanied by the celestials. Beholding Krishna, tire destroyer of his enemies, about to start for Dwaraka Kurnblranda, witty folded hands, said := `Hear, O lotus-eyed slayer of Madhu, I have something to communicate unto thee. O Madhava, Vana has some cows in charge of Varuna. They give nectar-like milk, drinking which a man becomes highly powerful and invincible in battle" (29-35). Afte Kurpbhanda had said this Hari's mind was filled with joy, And bent on going there he expressed his desire. Thereupon having blessed Keshava the divine Brahma departe6 for his own region with the inhabitants thereof. Indra an,,] Maruts, desirous of achieving victory, set out for Drvarakc:: where Krishna resides. Seated by the goddess on a peacock Ilslra, encircled by her friends, started also for Dwaraka~ Thereupon Baladeva, Krishna, the highly powerfuA Pradyumna and energetic Aniruddha sat on Garuda's back Uprooting the trees and shaking the earttr, Garuda, the foremost of birds, went on. When Garuda proceeded all the quarters were agitated, the slay was filled with dust and th~ ifiAKIVAUtHA. gun was shorn of its rays. I-laving thus vanquished Vana and ridden on Garuda those foremost of men wended a long distance: Proceeding a long way towards Varuna's region by the etherial way they saw those cows yelding celestial mills. Those cows, of various colours, were grazing in a forest situate on the bank of an ocean. Reading the signs described by Kumbhanda they at once recognized theme Beholding those cows of Vana the eternal Krishna, the prime cause of the univese, well read in the essence of brings and the foremost of strikers, felt a desire for possessing them and said to Garuda (3646). KRISHNA said :-" O Garuda, those are the precious lzine of Vana drinking whose milk a man becomes immortal. Do thou soon go there. Satyabhama has asked me to take those cows drinking whose milk tire great Asuras are not possessed by decripitude and creatures are freed from fever. ;sire has asked me to take these kine if it does not eface virtue and not to be covetous if it stands is the way of my work. O son of Vinata, surely these are the kine of which Satya spoke to me" (q.7-5o).

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GARLrDA said :-" These are the leine no doubt. I had seen them before in Varuna's abode. O Keshava, seeing acre all on a sudden they are entering into Varuna's palace. Therefore thou shonldst do some thing at once for possessing them." Saying this VinatA's son agitated the ocean with tire flapping of his wings and entered into Varuna's abode. Thereupon seeing Garuda enter by force into Varuna's residence aft his &lowers were stricken with fear and bewildered. Afterwards wh.-.1r Varuna's irrepressible army, with diverse wEpons, appeared before Vasudeva, they had to fight a terrible fight with Gaftda tire enemy of.. serpents. Although thousands of V4runa's irrepressible soldiers came to the battle-field they were all routed by the high-souled Xeshava. The sixty thousand cars of Varuna with burning weapons, that had come 2! fight there, all fled away and Q(r)'

HARtVAMS1IA. entered into Varuna's abode. Consumed :entirely by Krishna, with his arrows they broke down seeing no body to protect them. That army was completely killed with arrows by %werful and heroic Baladeva, Janarddana, Pradyumna, Aniruddha and Garuda (5I--58). Seeing thus his own army routed by Krishna of un~ wearied actions Varuna was greatly worked up with anger and went where Keshava was. He was seen in the battleff: id eulogised by the gods, Rishis, Gandharvas and bands of Apsaras. A beautiful yellow-colored umbrella, with water streaming from it, was held over his head. The lord of waters, followed by his sons, grand-sons and soldiers, tool up his bow in anger, stringed it and invited Hari for battle Thereupon blowing his conch-shell the lord of waters, in ainger, ran towards Hari like Hara and covered him with arrows. Then the highly powerful Janarddana blew his conch-shell Panchajanya and agitated all the quarters with shafts. Although assailed with clean shafts in the battle-field Varuna smilingly fought with Krishna (59'g 65). Seeing it Janarddana got ready in the battle. field the dreadful Vaishnava weapon and said to the intelligent Varuna who stood before him "Wait here for a moment: for killing you this dreadful Vaishnav weapon, destructive of enemies, has been taken up by me.'` geeing the Vaishnava weapon upheld the highly powerful \laruna tools up his Varuna weapon and sent up a leonine shout." O Victor of armies, when that Varuna weapon was discharged for counteracting Vaishnava weapon from %t streamed down profuse water. However with the energy of Vaishnava weapon that water was ablaze. Thus when Vlliruna weapon was burnt down and Vaishnava weapoc Grew able again all, filled with fearfled away on all sides. Seeing it ablaze Varuna said to Krishna (66-fit) :-"O great one, remember the manifest Prak'riti which was unmanifest before. O hoed of yoga, thou -art always pervaded by HARyVA11tSHA. S-attwa (goodness) still why are you possessed by the disorganising) tendency ? Cast off Tama (disorganising tendency) O god, throw off your egoism and other weaknesses begotten by the five elements. I am the eldest of thy ~'tlaishnava form. Though T deserve thy respect, being the elder brother, still why dust thou wish to consume me? (r) foremost of warriors, fire does not display its power towards another fire. Therefore do thou relinquish your anger directed towards me. Thou art the primary cause of the universe and there is none who can lord over thee. Prakriti, capable of manifestating herself, was formerly created by thee. That Prakriti, subject to an end, resorted to thy energy on account of thine, being the origin of the universe. Through Prakriti thou didst create this universe identical with Vishnu, Agni, and Soma ; and why lost thou then attack it now ? Salutation unto thee who art the origin of elements, self-born, eternal, undecaying and identical with all, manifested and unmanifested. Do thou protect me,

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(r) thou of great effulgence, who am worthy of being protected. Thou art the prime cause of the universe. Through epee the creation has multiplied itself. As the boy plays with his toys so thou dost play with thy creations. I am not against Prakriti nor do I contaminate it. Thou dolt put an end to the changes of Nature when she is subject to them. That, which creates change even in changes, cannot create any change in thee. Thou dost create changes in the impious and wicked. When the world is pervaded by the sinful tendencies,, begotten by Nature, namely, the qualities of Raja (self-concentration) and Tama (disorganization) then stupefication possesses her. O Lord, thou art the fountain of supreme knowledge, omniscient and the creator: why dolt thou stupify me" (y2,-.84). Thus addressed by Varuna, Krishna, the omniscient heroe, the creator of the world, was filled with joy. Thus spoken k4 Krishna smilingly said :-'6 0 heroe of dreadful prowess, 102

HARYVAMSEIA. .ao give me these lzine for pacifying me." Thus addressee: 1;,; Krishna, Varuna, clever in speaking, again said Hear, O slayer of adhu (85-87). O lord, I !tad n;ade a contract with Van a. How can I break it now Keshava, thou canst maize every one break his promiseo fat O Sire, if a person's character is lost he becomes are .11';3ject of censure unto the pious. O slayer of Dladhu, onlv the pious always deserve respect from all. But the sinful breaker of his promise does not attain to any (blissful) region, Be thou propitiated therefore, O slayer of Madhu and do that by which my virtue may not be lost. O Madhava, i~ does not behove thee to engage me in a work which wiI' lead to a breach of promise. O thou having eyes like those of a bull, I had formerly promised, that if alive I would never give awy these trine. If thou dost wish to possess thesetrine kill me and take them away. O thou of large arms; O king of the celestials, O slayer of Madhu, I have thin. described unto thee my promise. Not a single portion or it is false. Every bit of it is true. O Madhava, if thou has. any pity for me, save me. If, O thou of large arms, dos_ thou wish to take these lzine away, hill me and take them(88-94~) VAISHAMPAYANA said :--Thus addressed by Varuna Krishna, the multiplier of the Yadu race thought, that what. Varuna had said about the lzine could not be gainsaid anc~ was accordingly silenced. Thereupon Keshava, who conic' understand all, smilingly said to Varuna :-" O lord Varun~., on account of your contract with ~'Vana you are saves:!: Specially you have expressed the truth in sweet and charming words. Flow can % then perform an ini,7iuity by you O lord of water, you are truthful and therefore for pleasinv you I let loose Vana's cows. And you too are release~-There is no doubt about it. Depart now." Thereupon s:aance ing bug''s Var:rna adored Keshava with Ayhhya. After Ya6uch:et :i'::~-sh~.t a i:au acceptec"t rrcm Varuna, the, I~>: ffiA121VAbqSFYA, of waters, adored Baladeva with a controlled mind. Giving protection unto Varuna, Shouri, the heroic descendant of Shura, with Sachi's lord set out for Dwaraka. The Devas, Maruts, Saddhyas, Siddhas, Charanas, Gandharvas. Apsaras, Kinnaras followed Krishna, the eternal lord of all creatures in the etherial way, (95-ro2?. When Keshava, on acquir_ ing victory and fame, proceeded the Adityas, Vasus, Rudras, the two Ashwinis, Yakshas, Ralzshasas, Siddhas, Charanas, and Vidyadharas followed him. Pleased at seeing Vana and Varuna defeated the great and ever quarrelsome Narada< set out for Dwaraka. Thus proceeding Keshava, the holder of discus and club, saw from a distance the city of Dwaralza !raving many doors and adorned with blurturreted, beautiful palaces resembling the summits of the mount Kailasha and blew his conch-shell Pa;:ehajanya. As the blare of Pancha_ janya used to indicate Keshava's arrival and departure he, with it, communicated the news of his approach to the citizens of

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Dwaralza. Hearing the sound of Panchajanya the inhabitants of Dwaralza adorned their respective habitations with profuse flowers, jars full of water and fried paddy. Tl=a streets of that prosperous city, abounding in many jems, were cleansed; the Brahmanas and the elderly persons with arghya and exclaiming his many victories adored Madhava. People bowed unto Krishna, highly beautiful and resembling a mass of collyriurn who sat on Vinala's son. Tire Kshatriyas, Vaishyas and Sudras in order adorer! the highly powerful A~anta, the slayer of Keshi. W a;ving in a garden of Dwaraka, the lotus-eyed Madhava was eul n,rised by the Rishis, gods, Gandharvas and Charanas. Seeing those wonders and the large-armed Krishna the great Das_ harhas attained to an excess of joy. Beholding the great Purusottama return after defeating Vana, the inhabitants o Dwaralza began to talk on diverse topics. After the great Krishna, the greatest car-warrior amongst the Yadavas, had returned front that long distance whither he had gong

through the help of Suparna they conversed amongst them-.. ;elves. " Blessed and favoured are we since the kind lord of the;,universP, the long and mighty-armed Krishna is our protector. Riding on Vinata's son the lotus-eyed deity defeated the irrepressible VAna : and now returning to Dwaraka he has gladdened our hearts." While the inkabitm ants of Dwltralca thus conversed, the gods, the car-warriors, entered into Vasudeva's palace. Then coming down from ~'aaruda's back Vasudeva, Baladeva, Pradyumna and Aniruddha entered into the palace. Celestial cars of various forms were then seen moving about in the sky. Drawn by swans, bulls, deer, elephants, horses, Sarasas and peacocks, those thousands of cars displayed a great beauty there (I(r)3-y2T'). Thereupon in sweet words Krishna addressed Pradyumna and other princes :-"Salute them in due orderthose Rudras, Adityas who have come here. Do you all salute the thousand-eyed gaga who liar come here with his followers and dreadful Danavas. The seven great Rishi.s, othe~T saints, and those holders of discuses have all come here for pleasing me--do ye adore them all. The oceans and other quarters have come here for satisfying me. D< you adore them in due order. The great Nagas headed b,v Vasuki and cows have come here for pleasing me : do yo~= adore them in due order. The Yaks has, Ralcshasas, Kin naras, stars and other luminous bodies have come here for pleasing me : do you adore them in due order." Hearing the words of Vasudera the princes, in due order, saluted the high-souled gods and stood before them. Beholding the celestials the ci?izens, filled with surprise, soon collected articles for I''uja and said :-" Oh 1 under the protection of Vasudeva, we have, even here, witnessed this great wonder'` Afterwards showering flowers, scents and powdered sandal they adored the gods. Controlling their senses and intellectual faculties the other inhabitants of Dwaraka worshippr~ the gods with fried paddy, incense and proslta:fion. Ther~upon Vasava embraced Ahulea, Vasudeva, ShAmva, Satyaki, 1Vishatha, L'lmukha, the highly powerful Viprithu and the great Alerura and smelt their heads. Afterwards aiming at the slayer of Keshi, worthy of being eulogised, the great Shakra, in the midst of the Yadavas, gave went to the following most excellent words :-" This foremost o$ Satwatas and Yadus has displayed his glory and manliness in the battlefield whilst releasing A.niruddha. Having vanquished Vana in the battle-field before MAhadeva and Guha he has returned to Dwaralca. His thousands arms were reduced by him into two (t22--I3g). Having left him only with two arms Hari has returned to his own city. All the works, for which the highsouled Krishna has been bona in the land of men, have been accomplished and we too have been divested of sorrow. Without any anxiety do you drink Madhvilea wine. Thus attached to worldly objects you will be able to spend your days happily. Under the protection of this high-souled one, I too, shorn of grief, will live happily with the celestials." Having thus chanted the glories of the great KeShava the destroyer of Danavas and adored of the world, the thousand-eyed Purandara, encircled by the gods, embraced him. Thereupon obtaining his permission, he, along with the gods and 1Vlarutas, set out for the celestial region. Having honored the highly powerful Keshava with blessings of victory the great Rishis, along with Yalcshas, Ralcshasas and Kinnaras, repaired to their respective quarters

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After the departure of Purandara for the celestial region the highly powerful and great lotus-navelled deity enquired after their well-being. Thereupon there arose on all sides tumult of persons for seeing the moon-like countenance of Keshava.. Seeing their devotion the sinless Keshava was highly pleased. Having thus returned to Dwaraka, Krishna, obtaining all objects o$ desire, riches and prosperity, lived happily with the Yadavas (I2I--ISO).

CHAPTER CCLXXVII. fANIRUDDHA'S WEDDING AND RECEPTION.) AiSHP.MPAYANA said:-Thereupon having his eyes expanded Fvith joy the Ia:be-armed Ahul:a said to the tai ;lily effulgent Krishna :-" O descendant of Yadu, tear what i ,%ay. O my child, seeing thee safely return we are all enjo5engwith the Apsaras. Do thou undertake a great festival for Aniruddha's return and wedding. United with Aniruddba and encircled by her friends the great Usha is living with the greatest possible pleasure. Baidarbhi says that the great daughter of the high-souled Kumbbanda should be enlisted as Usha's companion. Confer now that charming and beautiful daughter of Kumbhanda on Shamva and the remaining maidens should be duly given unto the otter princes. 1! et a great festival take place in thy residence as well as in that of Aniruddha. Hear, the damsels of sweet voice are play ink on musical instruments in the inner gppartment. Some of them are dancing and others are singing. Some with glee are coversing with one another. And some, adorned with garlands and clad in variegated raiments, are mOV1nIT about hither and thither. Some, under the influence of wine; are going to others, and some, with eyes expanded in joy, are playing at chess. Usha is encircled by her companions; take her into tile palace. The beautiful and noble daugher of Vana, by name Usha, is a worthy daughter-inlaw of thy race. Welcome her with all dignity (i-ti)." After Ahulca had said this females, performing benedictort' ceremonies, as laid down in the ritualistic code, conducted the beautiful Usha to Aniruddlra's house. Beholdin.~c" Aniruddha Devaki, Revati and the Bidarbha princess lukshrrairai shed tears of 'jet'. Thus w:ien .~sl~, wa:, '~..._~__ HARIVAMSI9A, into the room, the beautiful damsels, blowing bugles, began to perform benedictory ceremonies. The beautiful Usha too, under the shelter of the Yadu chiefs, lived in their palace and enjoyed best of happiness (d2--p6). After a fews days, the Apsara Chitralelcha, who was living there nnder the guise of a woman, with the permission of Usha and other companions, started for the celestial region. Thus after the departure of her companions Alayavati first invited the beautiful Asura princess Usha and took her to her own residence, Seeing her youthful and beautiful daughter-in taw Usha I'-radyumna.'s wife welcomed her with costly jewels and dresses. Thereupon according to the custom of the family ail the ladies of the Yadu race dul tt d h in-law Usha (y' VAISHAMPAYANA said :--(r) upholder of the Kuru race, I have thus described to you how Vana was vanquished by Vishnu in battle and left alive. Afterwards, encircled by the T'adavas and enjoying the highest prosperity Krishna lived in Dwaralca and governed the whole world. O king, thus incarnating himself on earth Vishnu was celebrated by the name of Vasudeva the foremest of the Yadu race, you had formerly questioned me as to the cause of the powerful Vishnu's taking birth from Devaki in Vasudeva's family in the Vrishni race. These are all the causes thereof. Q Janameyaja, you heard all that I had said at length relating to Narada's question an<I Vasudeva's reply in the episode ef the wonderful incident. I have removed your doubts about Krishna's life and conduct in Mathura arid have 3-scribed a!1 his movements. Krishna is the abode s;, wonders : there is nothing more wor,;?Nrf!~l than he. 't'l;cre is no wonder which has not keen performed by Vishnu Vishnu is the foremost of the blessed-the origin a"'3 bestower o good f =rtune. Amongst the Adity:,s anc! Daityas there is none

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more wonderful gin.,-n Achyuta. Ie is Adityas, Vasus, Rui;-as, Maruts, the twa A3fawinis, the sky, earth, quarters, rea y e t e new daughter-

HAREVAMSfiA. avatar and luminous bodies. Vishnu atone is the creator; preserver and destroyer, truth, Tapas and the grandfather DrahmA. Salute him, O descendant of Bbarata. This lord of the celestials is the whole universe, is Ananta amongst the Nagas and S6.ankara amongst the Rudras. This universe, mobile and immobile, has emanated from Narayana. Janarddana has created this whole univer. That Eternal One alone is always adorable unto tile gods. Thus have I recounted Keshava's glories and Vana's battle. Listen'U 'u them you will acquire incomparable family pristige. will not invade them, who will maditate on Vana's battle and the most exellent deed of Keshava. O Janamejaya, thus after the termination of the sacrifice as questioned by you, I gave described all the glorious deeds of Vishnu. (r) Icing; the man whocan meditate on all these wonderfug themes, in his mind, is freed from sins and repairs to the region of V'-hnu. He, who will recite this every morning, will meet with no calamity either in this world or in the next. By reciting it the Brahmanas will be versed in the Saman, the Kshatriyas will acquire victories, the Vaishyas will amass riches and the Sudras will fare well. He, who will ;recite this, will be visited by no misfortune and live a long life. So,UTr said :-.-0 foremost of the twice-born, hearing this f-iarivamsha, Parikshit's son Janamejaya was freed from: sins. O Sounaka, I have thus described to you Hari's family at length and in brief. What more do you wish to bear again ? (2i.-4r). r , .A . PAS VA OR TAE BOOK OF FUTURE. CHAPTER A.JHOUNAKA said: ~.. (AN ACCOUNT OF JANAMEJAYAsS IrE11VIiLY.j O son of Lomaharshana, who are the sons of Janamejaya ? And by whom the farniIJT of pandava~ was founded? I have been stricken with curiosity to be,, this history. I wish therefore to learn every detail about it as you have said (L_... SoUTt said -Parlkshit's son Janamejaya begat on his Wife Kashya two sons, the king Chandrapida and Suryapida wh was conversant with the knowledge of emancipation By performing works befitting the Ksfaatriyas, the hundred sons of Chandrapida, who were all clever archers, acquired celebrity on earth under the appellation of Janamejaya-(3'-4) Of them th,',,eldest Satyalcarana of tong arms, the performer of many sacrifices accompanied with profuse gifts, was installed on the throne of Hastinapur. Satyakarna's -on the virtuous and powerful Swetakarna had no issue and he therefore entered into woods with his spouse (5 .....b)The beautiful Yadu princess Malini, of fair eyebrows, cor;_ calved through the forest-ranging Swetakarna. Just in 01e, beginning of this Conception the x rah patriarch Swetat~Arna

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1-tARiVANISHA. entered like his fore-fathers into woods for good Beholding her husband retire into forest, Malini, who wa:: quick with a child, followed him, and on the way gave bird. to a son having eyes like lotus petals. As Draupadi followed her husbands in 'LA,- days of yore so the chaste and nobly li'lalini followed her consort leaving the ne,-:>-born baby behind. While that tender baby, divorced from his mothers was crying in the mountain cave, some cranes, stricken uVitla compassion for the great prince, came there (g-I z). Seeing that crying prince Shravistha's sons the Rishis Yaippala~: and Koushika felt compassion and took him up. They then washed with water his two sides which were bruited against the rock and covered with blood. The sides of the princ_w,ere dark-blue like those of a goat and were high and well ~foru:zed. He therefore passed by the name of Ajaparsha~ Thereupon those two foremost of the twice-born (Paippaladi and Koushika) named him Ajaparsha and brought him up in the house of a Rishi named Vemaka (tz-y). Vemaka's wife brought up Ajaparsha as her son, so he became Vemaka's son and those two Brahmanas became his councillors. Ajaparsha and the sons and grand-sons of Paippaladi and Koushika lived the same life. This Ajaparsha, born in the race of Puru, founded the family of the Pandavas (i5-161. Formerly while transferring his decrepitude Nashusha's son the intelligent Yayati sang this verse : "Earth will forRoeth be divested of the sun, moon and planets nut she '4"?.eil a?etncY 17 e(r) c1781rE? of the PUruS (I7=^$8),7 CHAPTER II. fVYASA'S PRESENCE AT JANA114EJAYA'S SACRIFICE.) oUtvAKA said :-I have this recited to you the entire Flarivamsba with all its Parvas as recounted by Vyasa's disciple. May this endless history of Hari's family, nectarlilce and destructive of all sins, please us. O you endued with patience, because this history is pleasant to ears it leas greatly gladdened our hearts. Afterwards, O Sauti, what did the king Jauamejaya do on the termination of the Sarbayajna after listening to this most excellent history (t-3) ? SOUTI said :-Hear, I will describe to you all what the king Janamejaya did listening to this most excellent history after the termination of the Sarpayajna. When this sacrifice was finished Parikshit's son Janamejaya collected materials for the celebration of a horse-sacrifice. Then inviting the 12itwikas, priests and preceptors he said :--" I am desirous of celebrating a horse-sacrifice. Do ye dedicate these horses" Thereupon informed of the object of Parikshit's son Janamejaya, of indefatigable energy, the virtuoussouled Krishna Dwaipayana, the foremost of the omniscient all on sudden came there for witnessing (the sacrifice). Beholding the great Rishi Veda.wasa arrive there the king Janamejaya offered him Arghya., a seat and water for,washing his feet according to the rules laid down in Sastras. O Shounalca, after they had both taken their seats the courtiers, from all sides, began to discourse on diverse Vedic themes. After they had finished their discourses, king JJanamejaya said to the great Muni Veda-Vysa, the grand-father of the Pandavas and his own great grand-father (7-to) :-' The story of the P,lahablia,rata; having many meartitys and abounding in

820 HARIVAMSHA. Srutis, is exceedingly pleasant to ears. It was finished as if in a moment. The history, which spreads glories and gives fame like unto milk in a conch-shell, has been beautifully recorded by thee. As a man is not satisfied with ambrosia and bliss of heaven, so I am not with listening to the stories of the Mahabharata. Thou art omniscient, O Brahman and therefore I accost thee whether Rajasuya was not the cause of the destruction of the Kurus. It appears to me that as many unconquerable kings meet with death at the time of revolution so the Rajasuya Yajna was ordained for battle. I have heard that when this Rajasuya was undertaken by Soma it was followed by the war of which Taraka was the soot. Afterwards when Varuna undertook this great sacrifice it was followed by the war between gods and

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Asuras. When the royal saint Harishchandra ure'.ertook this sacrifice it was followed by the battle Adivaka in which many Kshatriyas were killed. Last o all when the worshipful Dandavas undertook this most arduous sacrifice it was followed by the great Bharata war. 0 great sir, why did you not all put a stop to that Rajasuya Yajna the root oh the world-destroying war? It is difficult to celebrate this sacrifice well with all its branches. When one of the branches of a sacrifice is neglected it leads to the destruction of people. Thou art the grand-father of our ancestors, their first lord and art cognizant of the past and future. Thyself living as their guide why did those intelligent kings, aq if having none to govern them, and deviatii.g from the paths of morality, commit sin ?" (r I-zg). VYASA said :-O king, forsooth urged on by Destiny those kings acted against the established sages and customs. They did not ask me any thing about the future. And, I too did not tell them any thing unasked. Besides I was not capable of counteracting the future result, fcr none can withstand the work off Destiny. I will describe to you the future subject about which you have questioned me. But Destiny HARIV 4MSHA. is now very powerful. And even listening to my words you will not be able to carry them out. Ei ^ier through fear or zeal you will not be able to stand in the ways of a manfor it is impossible to overcome predestination. The Sruti lays down that the Kshatriyas slo,ald celebrate Ashwamedha, the foremost of sacrifices. On account of the greatness of that sacrifice Vasava will violate your Ashwamedha. (r) king. even if you are capable of withstanding Vasava either by yo=Tr manliness or through the will of the Providence you should not celebrate such a sacrifice. However you, Sakra, or the presiding priests will commit no .sin thereby for Destiny is all-powerful. Ordained by Destiny Brahma will obstruct ~he termination of India's sacrifice. In the course of time and according to the will of the Providence creation will come to an end with the termination of a cycle and the Brahmanas will sell the fruits of sacrifices. Therefore know this universe mobile and immobile, as being subject to Destiny (2-32). jANAMEJAYA said :-0 reverend sir, tell me, what cause will arrive for putting a stop to the horsesacrifice. Hearing it I will desist (33). Vl'ASA said :-O king, the cause thereof will be the ireful curse of a Brahmans. You may fare well if you try to avoid it. O slayer of enemies, as long as the world will last, the Kshatriyas will not be able to collect materials for your horse-sacrifice (3-35)~ J41AMEJAYA sat d:-Aswamedha will be stopped by the power ref the fiery curse of a Brahmans, but I will be the instrument thereof. Indeed I am filled with fear and shame. HUB-.; will a man like myself, tire performer of many good deeds, like unto a bird, tied with a noose, flying into the sky, engage in such a cursed work, and exert to live ? If I engage i;i such a work, through me a rite, practised from generation to generation, will be spoiled. Console me, saying that the hQc2e-sacrifice will again be undertaken (by kings) (36-3&). ttARtvAfvtstM V1'a5A said :-As an energy, counteracted by another, lives in it, so the Aswamedha sacrifice, although stopped twill exist in the gods and $rahmanas. Leading the life or a soldier, some descendants of Kashyapa will again revive this horse-sacrifice in the Kali-Yuga. O king, as the hour of universal dissolution brings into being many evil portends such as white planets so a Brahmana, born in his race, will revive this sacrifice in tire cycle of Kali. This sacrifice will bestow proper fruits on men celebrating it and they will range at the gate of tire end of the cycle encircled by the Rislris. From that time the senses of men will not renounce the fruits of tire pristine good works and will a:ot be attached to them in this world. A highly subtle religion, deviating from the duties of the four orders, and having charity at its, root only, tire offspring of the time, will flourish. Practising austerities to a small extent men, O Janarnejaya, at the end of this cycle will acquire spiritual powers. Thus blessed they will practise pious rites (3g-45)~ CHAPTER III. (AN ACCOUNT Or KAL.I-y'UGA.) a

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JAt`tAME3AYA said :-I do not know whether the time for Moksha (emancipation) is distant or near. Therefore 1 wish to know about the cycle of Kali which has followed Dwapara struck with the arrows of virtue and sin. With deeds easily performed we will acquire virtue. Stricken wish this desire we have been horn in this Kali-yoga (r-2). St3OU'NAt;A said fF f') thoct conversant with eeligiou HAtzt vAMsHA. the cyle of Kali, a source of trouble to the creatures and the destruction of virtue, is about to set in. Do thou therefore c'<v-^rbe it with if,; characteristics (g). SfIOUTI said :-Thus accosted the Divine Vt asa accurately thought of the condition of men in the Kaliyoga. and began to describe the future cycle (4;. VYASA said :-When Kali will set in the kings, incapable of protecting their subjects, will only guard themselves busily exacting tributes from them. At the end of this cycle the kings will not act title the Kslratriyas, the Bralrmanas wi1J" carry on their livelihood like the Sudras anel~the Sudras ww behave like the Brahmanas. O Janamejaya, at the end of this cycle the $rahmanas, well 'read in Srutis and Vedas, will take up arrows and Havi will he divorced from sacrifices and all people will take their meals in the same row. When the last of the cycles Kali will appear men will be artizansg untruthful, fond of wine and meat and know the wives of their friends. In the Kali Yuga the thieves will fare like the kings and the kings will act like thieves and the servants will enjoy unfixed incomes. In the last cycle wealth will be spoken of highly, the character of the pious will be despised and the fallen will not be censured. The widows, divorced from the consciousness of virtue and sin, the ascetics and men of fifteen years of age whit procreate offspring through promiscuous intercourse. In that last cycle the villagers wit! sell food, the $rahmanas will sell thi. Vedas, -end the women 1.~ilj sell their persons. In this cycle all will read the V~'f~1~3 and ceiebrate Vajasaneyi sacrifices and the Sudras will (hrlaly) address all as "O". The Sudras following the tenets ;,~ iiuddlra will abstain from taking meat. Arti -with =voile xePc.tr9 keen observation and shaving their heads and wearing sills raiments they xvill practise religion (5-t5). The ?411echchas will live in the province of Kurupanchala and people of that country will live in that of the former. In the end of the cycle men will go downwards.

824 FfARIVAMSHA. The Brahmanas will sell the fruits of Tapas and sacrifices and the seasons will be perverted. The beasts; with tusks and teeth, will be set to ploughs and carts : mee. will till with the water of ponds and the cl ouds will irregularly cascharg(their contents. The thieves will steal the wealth of or., another and wretched men will be ricer acquiring very little money. In this last cycle men will be divorced from religious rites, the divisions of the land will abound in, deserts, and the cities will be traversed by many roads. Irw rarhe Mali yuga every body will become a merchant and the Risos will divide the ancestral gifts. Impelled by covetuoustr,~ = and false-hood people will fight with one another and their wealth. In the absence of beauty, personal grad: and ornaments the women will be only adorned with hair= (t6-22). In this lash cycle, men, divorced from all object of enjoyment, as garlands, sandal, etc., will find pleasure only in their wives (22-23). When the wicked and none aryans will multiply, when the number of males will decrease and da-proportionate to it that of women will increase know this as the real sign of the end of the cycle. Then every body will be a beggar : and no one will give alms Without distinction people will accept gifts from other Varnas (orders), And afflicted by the king, thieves and fires people will meet with extinction. In this last cycle peo~.l:~ will not get crops, youthful persons will be visited by decrep,tude and people will be unhappy for their bad ambitior~ Blowing high and downwards the wind will shower dust the rany season and people will feels ioubts about the nest world. Every one will be wicked by nature, will villify the God and be egoistic : being covetous the Brahmaras wi'P.

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blame others. Adopting the ways of the Vaishyas t't(r)e Kshatriyas will maintain themselves by cultivation and tray:and the Brahmanas wilt destroy the dignity of religion (242g). In the end of the cycle men will not observe their vows and promise. And what to sp'cak of their satisfying tltGir HAmvnMs"a. own debts, they will, for it, even cast off courtesy. Fruitless will be a man's joy and fruitful will be his anger. For milk the sheep will he regarded. In the end of the cycle, men, shorn of the knowledge of scriptures, will naturally behave thus. Disregarding moral laws, men, proud of their own learning, will interpret the Sastras. When the last cycle will set in every one, without the instruction of their elders, will acquire knowledge in all branches and there will be no one who will not be a poet. Deviating from their right duties the Brahmanas will turn out astrologers and the kings will become thieves (3o--34). In the end of the cycle those men, who will co-habit with bastard women, be deceiptful and drunkards, will be Brahmavadins and celebrate horsesacrifices. Eager for acquiring riches the Brahmanas will officiate as priests for unworthy persons and partake of the forbidden food. Every one will recite " Bho ! " and no one will study the Vedas. The women will put on one conchbangle and use an ornament of the shape of a paddy. The stars will not be united with proper planets, the quarters. will be contrary-.the appearance of an evening and burnhy wit: always be seen. The son will engage his father in vvorlcs and the daughter-in-law will order her mother-in-law. Ales will co-habit with beasts and women of different caster.. The disciples will wound their preceptors with wordy shafts and men, maddened, will speak many things. Without offering the first four oblations to the gods the Agnihotris will take their meals; and without offering food to their guests, men will eat~lremselves. Deceiving their sleeping husbands the women will visit other men, and men too, leaving their sleeping wives, will go to other women. When the cycle will run out people will he visited with diseas;sy mental agony and envy and they will not remedy thehr ~~"' n actions (35-q.3)~

CHAPTER 1e3. (IZALI-VUGA DESCRIBED.) naA':MEJAYA said:-When the whole world will thus be sullied, by whom men will be protected? How will they behave? What will they take and how will they enjoy? What will be their actions and endeavours? How long will they live? And meeting with what end will they attain to Satya-Yuga? (t-2). VYASA said:-When religion will be shaken and good conduct will be extinct, men, shorn of accomplishments, will be short-lived. With the decrease of the duration of life, there will be decay of strength. It will lead to the perversity of colour which will'"produce deseases. This will give birth to repentence which will beget the consciousness of the God. And this will produce again virtue. With this end they will attain to the Satya Yuga. Some, observing virtue in words only, will crow indifferent and some, being conscentious,will, with curiosity, enquire into causes. Having their minds Freed from doubts, some men, proud of their learning, wilt find out unity between inference and evidence (3-7) Others will disprove the Vedas. The wicked and ignorant men, proud of their learning, will be athiests. They will be proud and divorced from the knowlej.ae of Sastras. They will have reverence for the apparent r`t!ieaning and be fond of discussions. When at the revolution of the cycle religion will be shaken people will follow the last (Vishnu's) dispensation ; and with gifts and truthfulness they will perform many merciful acts (8-r t)^ During that period people will eat every sort of things, be of uncontrolled senses, devoid of ac' camplishments and shameless. Know this as the consummate sign of sinfulness. When the Ii shatriyasand other csrders. ttAwvAaasuA. will resort t(c) begging, the eternal means of subsistence unto ttie Brahmanas, for their livelihood know it as the sign that ,G n tins set in. When this cycle, destructive of knowledge and learning, will be filled with sin, people, leading the life pF celebacy, will attain to the consummation of spiritualism within a short time. In the last cycle will take place great wars, great tumults, great showers and fears : know

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these to be the signs of sinfulness. In the end of the Yuga the Rakshasas will assume the forms of the Brahcnanas and the t'sings, beat upon speaking harsh words, will enjoy the earth. \'tltten men, divorced from the study of the Vedas, celebration of sacrifices and morals, proud, avaricious, eating all, performing useless rites, stupid, selfish, covetous, putting on -worthless dresses, mean, deviating from the eternal religion, Lie stealers of other's riches, the ravishers of others' wives, custful, wicked, deceiptful and brave, will be born with equal character the various ascetics will hide themselves G tx2o). With words men will worship those persons, devoted to the God, .who were born in the Krita age (aI). 'fen will steal corns, raiments, edibles and even dry cow(r) dung (a2). The thieves will steal the property of other thieves and murderers will kill other murderers. When thieves wilt kill the outer thieves people will fare well (23). `t,VUen the world will be impoverished, oppressed and divorced from evening prayers and when all the orders wilt i:ve in the same style men, pressed down by the weight of taxes, will retire intot, woods (2q.). The sons will engage the father in all works ~nd the daughter-in-law will make the mother-in law work. And when sacrifices will be stopped ttae disciples will pain the preceptor with wordy shafts. 'Tile Rakshasas, the voracious animals, insects, mice and 'serpents wilt injure men. O king, in the close of the cyciey peace, prosperity, health, friends and literature of the people Will suffer decrease. Being themselves their own masters r,Nd thieves, kings, loaded With the miserieg of the cy<lef

$28 HAttIVAMSHA. tfAt'tIVAMSHA. $29 will roam in circles in various countries. Travelling i;-_ "~-it own countries and growing useless, men, with thei:<iends, will await the appointed time (25-2g). Assaile,_ with fear and hunger and carrying `` "ir sons nn thei: shoulders men will cross the Kousbilct and seek shelter ire the provinces of Anga, Ban~-a, Kalinga, Kashmira, Mekal and Risbikantagiri. Men will live with tile Mlechchas o, th sides of the Himalaya, the bank of the ocean of sal, water or in the forests. The earth will be shorn and ye, not shorn of its inhabitants. Although armed the gnar6will not do their duties. Men will live on deer, fish, bird..-- beasts of prey, serpents, insects, vegetables, fruits and root (30-34). Like Munis men will collect themselves and prr on bark, leaves and deer-skin. Although living in mourn tain caves they will grow anxious for knowing and eatin;w paddy growing in villa~,,es or in the forest. They will witc care rear up sheep, goats, asses and camels (35-36:. Living on the bank of rivers for water they will obstruct t currents. And they will sell and buy cooked food amonasthemsel'ves. For taking their own shares the sons will figl<: over the capital. Under the influence of the age peopl(will have children, have non,- and will be shorn of the good. marks of their families. People, in that cycle, will follow degraded faith preached by a degraded person. Tl duration of a man's life will be thirty years. And attacker by fever they will grow weak and lose their wealth; then= physical organs will be enfeebled by di- uses and they wio be visited by sorrow consequent upon the decrease of their longivity. They will be busily engaged with visiting an;. serving the pious and on account of the wane of themconduct they will attain to Satya-Yuga. They will' practis,= pious Cites because they will not get objects of desire ; ar3:: they will shrink from committing oppressions on account their weakness proceeding from the destruction ef the own men (z7-_.4q. "Thus making !gifts, observing truth and cherishing reverence for the safety of their own lives they will satisfy the four-fold duties and meet with well-being. Amongst those men rolling with the senses and their objects, some will acquire the true knowledge and say " whether virtue or death has sweet fruits." As decline gradually takes place so does advancement. Afterwards when religion will be completely followed by men Krita-yuga will set in. As die moon increases in the light half of the month and decreases in the dark half, so good conduct multiplies in the Xrita-Yuga and suffers decrease in the

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Kali. However tile time is one : according to increase and decrease, Satya, Treta, Dwapara and Kali are its four stages. As the moon :e:, shrouded by darkness in the dark fortnight and becomes full in tile light fortnight so virtue increases in the Satya .and decreases in the Kali Yuga. As a man does not regard an ancestral lump of gold covered with dust as gold and thinks himself poor, and again considers himself rich when he =ands it gold after it is cleansed, so when the great soul is covered with Maya pervaded by tire quality of darkness, men "all it a creature and when it is divorced from Maya they ,-.all it pure intelligence. It is thus said in the Vedas and the learned men also have explained its meaning. By penances having heaven etc., for their object, eternal fruits rare begotten : these fruits produce Zunas or qualities and thus tl,-i,- actions are accomplished. By these truthful actions even body is not likrated. The fruits of actions follow the _ountry,,time and worthy person in various Yugas: and dins difference is seen in them. So the Rishis have said; n various cycles differences in worldly profit, objects of cl~-sirs, zsioration of the deities and duration of life, are _-reat(~c3. As according to tile nature of the Providence the ~~volu~ion of cycles takes place, so the rise and decay takes T:lace in tile world which cannot stand inactive even for a tuoment (,4-1-53)-

IT ARfVAMqECA. LHA PTER V. (INDRA RAVISHES VAPUSTHAMA: VISHWAVASU PACIFIES JANAMEJAYA'S WRATH.) SOUTI said:--While the foremost of Rishis thus con= soled the king Janamejaya, his words, relating to tile past and future, were heard by all those who were present in that meeting (t). Their ears were pleased with (drinking) tile juice of that great Rishi's words like unto the nectar-carrying rays of tile moon (z). Hearing the charming history of tile Blrarata war in which many heroes were killed and which yielded virtue, worldly profit and desire, some, in that assembly, shed tears and some engaged in meditation. That chronicle was described by the Rishi as if it was written on kris palm (3-q.). Having circumarubulated all the courtiers present there the divine Rishi Vyasa obtained their permission and departed saying "I will see you all again" (5). Afterwards the leading ascetics followed that foremost of Rishis Vyasa, tile best of speakers. After the departure of tile divine Vyasa and of the Rishis, the priests and the kings repaired whence they had come (6-7). Casting off anger like unto a serpent throwing off its, venom and wrecking revenge on those dreadful Pannagas king Janacnejaya went away. With the H.oma fire the great Muni Astika saved Takshaka of burnihg hood and, repaired to his own hermitage. King Janamejaya too, encircled by Iris own people, went to tile city of Hastinapur and with joy began to govern his contented subjects. A few days after Janamejaya duly undertook the celebration of a horse= sacrifice accompanied with profuse presents (8-II). Having controlled herself according to the rites laid down in the scripture the ivurshipful lady Vill) u6thusa=2Kashyx, went to the horse slain at Janamejaya's sacrifice, and sat down near it. Desirin(t for that perfectly beautiful lady Vasava entered into the body of the slain horse and knew her. Beholding that change Janamejaya said to the sacrificing priest, "Th's horse has not been slain : kill hi r;-a at once." Coming to know of that endeavour of Indra's the wise priest communicated it to the royal saint Janamejay;a and imprecated a curse on Indra (W-a5) JANAMEJAYA said ;-..O Shounaha, if there is any fruit accruing to me for my penances, protection of the suhjPCts and sacrifice, I swear by it and tell you some thing; hear; from to-day the Kshatriyas will nn more worship the fickleminded Indra, who has no control over his mind, with horsesacrifices" (i6-y). Then greatly worked up with anver king Janamejaya said to the presiding priests :-"While this sacrifice of mine has been 'spoiled by fndra, forsooth I know t"r',--t you have not the least of a Brahmana's energy in yore. You should not therefore

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live in my territory. Do you go elsewhere with you- friends." Thas addressed the Brahman nas grew angry with Janamejaya and went away. Thereupon greatly worked up 'with anger the highly pious king Janamejaya went inside his palace and ordered his queens saying "Drive away the unchaste Vapushthaml from my house who has placed on my head her feet covered with dust. She has destroyed my glory and fame and spoiled my honor. I do not wish to see that unchaste wife like a castoff garland. IIe, who in this world lives with a wife fond of other men, canno enjoy sweet food and sleep happily ire a solitary place. He should not enjoy her like unto spoiled Ilavi." Saying this, Parikshita's son, irate, was crying aloud. The Gandharva princess Vishwavasu then said to him (r8-2q.) ;-. VISHWAVASU said :-0 king, thou past celebrated three hundred sacrifices; Vasava therefore cannot forgive you any longer. Vapusthama, this [by properly wedded wife, has no

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834 YIARIVAMSHA. tire performer of hundred sacrifices, is freed from sins, obtains many desired-for objects and lives happily far a long time (6). As a tree yeilds fruits originating from flowers and it springs up again from those fruits, so those words, emanating from the great Rishi, make him prosperous again (7). $y virtue of these words a son-less man obtains powerful sons, a man, losing his position in the world, regains it, ,one is freed from diseases and fetters, and being enduded with accomplishments he performs auspicious works (8). By hearing these auspicious words of the Rishi the maidens obtain husbands after their hearts and give birth to powerful and accomplished sons capable of grinding their enemies (g). 'Hearing these words the Kshatriyas conquer tire world, and their enemies and acquire immense wealth, the Vaishyas obtain sufficient properties and the Sudras attain to a better status (io). Recollecting this episode which has been described to you in the circle of the Brahrnanas, you, resorting to patience and calmness, range happily in the world, Thus I have recounted to you the lives and conduct of the great Rishis of wonderful deeds. Tell me what else you wish to hear. I will describe it to you (11-13)CHAPTER VII, (THE ATTRIBUTES OF GOD.) JANAMEJAYA Said :--" O thou the lord of those convetcant with Yoga, do thou describe to me at length the power of the lotus-navelled deity lying asleep in the water of tbc ocean and how the gods with Risltis were born in the u111 HARIVAMSI-IA. 835 verse. I am not satiated with listening to an account of his glories (>-2). How long did that Purrusottama lie there? Being himself the cause of the origin of time why did he sleep at that time (g) ? How long after did the divine king of the celestials awake ? And after being aroused why did he create this universe ? Who were the Patriarchs before, O great Muni? Why did the Eternal Purusha create the worlds ? O Muni, formerly when the mobile and im~ mobile creatures, gods, Asuras, serpents, Ralcshasas, air, fire, sky and earth were destroyed how did the highly powerful Ford and Preceptor of

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the celestials, the king of great elements, lie asleep in that all-expanding one ocean in which all the elements were immersed (4-8). I have sought refuge with thee, O Brahman, thou shouldst forsooth describe the glories of Narayana (g). O reverend sir, it behoveth thee to describe unto me the past and future incarnation of the Great Deity that should be adored by persons having reverential faith (zo). VAISHAMPAYANA said :-O sinless scion of the Kuru race, it is indeed worthy of thy family that thou art anxious to listen to the glorious deeds of Narayana (ii). O king, hear as we had learnt from the Brahmanas about the power of the Lotus-navelled Deity who had learnt it from the prime and ancient gods as recorded in the Srutis (g2). U Bharata, through mental concentration Parasara's son, tire beautiful preceptor Dwaipayana, powerful like unto Vrihaspati, witnessed the power of tf.otus-navelled Deity and described it. I shall describe r to you as I had heard before. But although I am a Rishi I have not been able to learn it com-, pletely (tg-tq.). O king, who can try to know the Great I'urusha Narayana whom even the creator, the originator of the universe, could not know fully (t5) ? I have heard truly what is held as a great secret by the creator of the universe, identical with all and the origin of principles and the great Rishis and godly 0 sinless-one, Him alone,

836 HAIt1VAMS1-:A. persons "conversant with spiritual knowledge 'meditate ono He is the efficient cause of Karma, the prime deity of the celestials and is unseen by all. He is without beginning and end : He is the eternal truth which the great Rishis strive to know : He is Jncina or knowledge of the celestials and is perceived by persons, well read in the Vedas as the Absolute Intelligence He is the creator o the objects of senses and creates the elements as Hiranyagarbha. He is intellect, mind, Kshetrajna, the principle of greatness, Purusha and the Great Soul. He is identical with time the witness of all and is independent. He is identical with five vital breaths, the cause of their action, is real and undecaying. He is the cause of our actions and the ordainer of what we should do and should not. He should be sought for by us, by every means, should be spoken of and heard of. He is heaven, emancipation, the various changes, the mysterious world and our protector. I will describe this 1Varayana unto you. O king, all that exists in the three worlds, untruth, cause and action, past and future, mobile, immobile and eternal has emanated from the Lotus-navelled .100 ford, the Great 1'urusha (15-z5). CHAPTER VIII. (THE DURATION AND CHARACTERISTICS OF YOGA) y AISHAMPAYANA said :-O Janamejaya, the learner: have described the Satya-Yuga as extending over four thous and years. And to each period o junction, at the commencewent :end teePmina.tion; his been al.lote~ four yea:' HARTVARRSt3A. (t). Virute had at that time four legs and sin one, and men, observant of their own duties, used to celebrate sacrifices. During that age the Brahmanas used to perform their own duties, the kings used to follow their own duties, the Vaishyas were busy with the work o cultivation and the Sudras with serving (others) (2-3), Truth, the quality of goodness and religion flourished and people used to receive instruction from others for following the pious (q.). Bharata, such was the conduct o all men in the Krita-Vuga whether of the religiously-minded or o persons born in low lives (). The duration of the Treta-Yuga was three thousand years and that of its commencement and termination severally extended over three hundred years (6). During that period virtue had three legs and sin two. Truth and the quality of goodness continued in tact as in the Krita-Yuga. Desiring for the fruits of

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religious practices mankind was vitiated And accordingly the religious rites of the four orders suffered deterioration and they grew weak. O king, thus the work of the Treta-Yuga, as ordained by the gods, has been described to you. - Listen now to the work of Dwapara (7-g). O foremost of Kurus, the duration of DwApara extended over two thousand years and that of its two periods of conjunction was two hundred years each (to). During that age wise Brahmanas were born as being selfish, possessz ed by the quality of Rajas (self-centering tendency) deceiptful, mean- inded and of perverted nature. Virtue had two legs an sin three and therefore the bridges of eternal religion were gradually perverted (u-y). True Brahmanahood disappeared, faith in God was shattered, and Vrata, fasts and other religious rites were abandoned (13)~ The duration of the Kali-Yuga is one thousand years that of its two periods of conjunction is one hundred each (I4)~ During this period virtue has one leg and sin has four Men are born as being lustful and possessed by the quality

HARIVAMSIiA. of ?'anzas (disorganizing tendency). None practises fast, none behaves like a pious man and none speaks the truth: Every man becomes an athiest or Brahma-vadin. Ever, one becomes haughty and devoid of the feeling of affection: The Vipras will behave like the Sudras and the Sudras wil', be endued with the characteristics of the Brahmanas (y t7). In the Kali-Yuga people will violate the Ashramas; procreate offspring by promiscuous intercourse and know women whom they should not know. Thus, O Janamejaya; twelve thousand years constitute a Yuga and seventy-one Yugas constitute a 1VIanawantara. At the time of the ter., urination of a cycle no one doubts the three Vedas. Thaw learned consider twelve thousand celestial years as constituting a Y uga. And a thousand of such Yugas forms one day of Brahma's (18-20). O Bharata, after the passing away of this day the great lotus-navelled Deity, the lord of great elements, witnesses the decay of the body of the Brahmanas, Daityas, Danavas, Yakshas, Rakshas, Gandharvas, Kinnaras, Apsaras, celestial Rishis, Brahma Rishis, Royal Rishis, serpents, mountains, rivers, beasts, birds, deer and other creatures. Then resorting to his world-destroying intelligence he performs dreadfue feats for bringing the universe into dissolution (2n-25). lra the form of the sun he takes away the vision of all creature, in the shape of the wind he takes away their vital breaths ,. in that of the fire he consumes all the worlds and in that the cloud he again sends down unfavourable showers (26). t. f CHAPTER (THE WORK O1~ DISSOLU'T'ION DESCRIBED.) VAIS'HAMPAYANA said:-Having assumed the form of fare the Yogin Narayana, of seven forms, dries up the ocean with burning flames. By His own energy He destroys all desires in the shape of rivers and oceans and their powers in the form of mountains. He also destroys the two bodies gross and subtle. And fixing all on Brahma, the root o both the bodies He dries up all the qualities inorder to create the universe again. He gives unto creatures the felicity that lies in Brahma the efficient cause of the universe. At that time He destroys even all this. Although Hari is powerful like the wind, He, having conquered the whole universe, draws upwards the five vital breaths and the five senses. Afterwards the five senses of the celestials and other creatures and their objects, such as smell, body etc. resort to the earth (for their existence) (t-6). The organ of taste, tongue and its object juice go to the water. The organ of vision eye and its object colour go to the luminous bodies.' The organ of touch, skin, and its object touch, the vital

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breath and its work, motion, go to the air. And all these exist in the Hrishikesha who is like a thread (78). In order to keep the gods, pervaded by subtle faculties, senses a their objects in a balanced state in the universal thread the Omniscient Lord attracts them all through the air. Then the dreadful fire Samvarttaka, the cause of the universe produced by the contact of colour, touch &c, burning up in a hundred flames, consumes the whole world. After that fire has reduced, into ashes, the mountains, trees, groves, creepers, twigs, celestial cars, cities hermitages, celestial buildings and other habitations, Hari,

840 tSAItIVAMsHA. the preceptor of the world, extinguishes it with the water of action. Then assuming the form of a huge cloud the thousand-eyed, highly powerful Krishna gratifies the earth with pure water. Thereupon when the earth is greatly pacified with highly auspicious, sacred, sweet and nectar-like water, when the mountains and trees lie under water, when the clouds are surcharged with water, when the earth is converted into one sheet of water and shorn of all creatures, all the great elements are immersed in Hrishikesha, lying in a subtle place shorn of the sun, ether and living creatures (9-t7): Thus having dried up, consumed, agitated and drunk the entire creation the Eternal Purosha, of unlimited intellect, exists alone resorting to His ancient form. When the great Yogin lies in his Yoga sleep in the all-covering ocean all the elements, existing eternally, lie unitedly in the pure Brahma. NO one can percieve that unmanifest Purusha as manifest when He lies for ayuta thousand years in the one ocean (a8-:g). JANAMEJAYA said ;-What is this all-expanding ocean which thou bast described? Who is this Purusha? What is Yoga? who is a Yogin ? (20). VAISHAMPAYANA said e-No one can understand waiting how long the Lord will convert all into one ocean. At that time the Lord will only gauge all, see all and know all nothing else will be perceptible. Having permeated the the sky, earth, air and the other elements with His intelligence and kept the lord of celestials, (~.Srahma endued with mental faculties immersed in Himself the Lord, controllit'.Z His creative energy, will be asleep in the water (m(r)22)= CHAPTER X. ('THE GOD AFTER DISSOLUTION.) AISHAMPAYANA said:-Thus when every thing will bc, converted into one ocean the highly illustrious Lord Hari, having brought about the dissolution of the universe as the material cause, exists as pure intelligence. The great 1lIarayana, who is above the reach o the quality of Rajas and whom the learned describe as eternal, covered with his own consciousness, lies asleep for three ages in the body of the impassable ocean the fruit of the quality of Rajas and of elements. The Purusha, having a head, feet etc, is attainable by Yoga and sacrifices, but the Great Purusha is different from him. This pure intelligence lies in all. The Lord created from his mouth Brahma and the Samara reciters, and from his arms Hotas and Adhyaru priests. He then created Mitra and Varuna, the reciters of the Vedas, Samprastata and Pratishta. From his belly he created Pratiharta and Pota. From his two thighs he created Adhyapak and Neshta, from his hands created Agnidra and Subramanya and from his arms he created Grava and Unneta. Thus the Lord created these most eminent sixteen sacrificial priests. The Lord is known in the Vedas as the great Soul. Through scrifices one can attain to Him. The Vedas, Upanishads and the sacrifices are describe as the means for attaining to Him. When the Lord exis in the form of his pure intelligence a wonderful affair takes place. It is heard that Marlcandeya witnessed it (z-a2). By virtue of a boon granted by the Lord and His power the great Rishi Markandeya lived for many thousand years And when he was worn out to lived in the cavity of His belty~ There he recited names, performed Homa and practised hard penances. Afterwards issuing out on pilgrimage gr~. Ion

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HaRIVAnsSt-IA: visited all the sacred shrines of the world, hermitage, various countries and cities. Thus travelling he gradually came out of the Lord's mouth ; but overpowered by the illusory power of the Deity he could not think that he had come out (z3z6). Thus corning out of His mouth Markandeya saw one ocean, 'i.e., Brahma in pure intelligence and all covered witty the darkness of ignorance. Seeing it, he was possessed by a dreadful fright and was anxious about his own life. But seeing toe Pure Intelligence he was pleased and filled with great wonder. Unable to discriminate all particularly arid wholesale, he, stricken with terror, thought :-" Is this my thought, stupifaction or dream ? All these appear to me in a different light and nothing seems as real. The Real is shorn of attachments and the pain off ignorance. It never appears in such a mental desire. What is this region divested of the moon, the sun, the air, mountains and earth ?" Thus thinking he saw in that great ocean like into a cloud surcharged with water a mountain-like Purusha lying asleep. That Purusha was as if afflicting the worlds with his sunny effulgence. He was awake as ii for his gravity and breathing like a serpent (xfi-z3) Then curiously enquiring " who must be he ? " the great Muni Markandeya approached the Lord and gradually entered into the cavity of his belly. Entering there and thinking that he had dreamt a dream he, with firm conviction began to move about there as before. As formerly Markan~ deya ranged over the surface of the yarth visiting all the shrines so he travelled there. By Ilk' ~Yoga power he saw in the cavity of the Deity's belly a hundred performers o= sacrifices accompanied with profuse gifts, and the Brahmans: and other castes of good conduct wino were observant of the duties of the four Ashramas and following good ways. Although he travelled there hundreds and thousands of years the intelligent Markandeya could trot arrive at the end of the cavity (2(r)29)~ t9ARIVAMSliA. 843 Thereupon once on a time Markandeya again came out of (the Lord's) mouth and saw a boy asleep on the branch of a fig-tree. The inside of that forest, girt with one ocean, was covered with dew and was not therefore visible : the earth was shorn of the four sorts of creatures and every thing looked dreadful. Seeing it MArkandeya was again fi lled with curiosity, but could not near that boy who was effulgent like a thousand suns. Afraid of the Lord's illusion he stood by the solitary water and thought " Have I not seen it before ? " He then descended into the calm and limitless ocean and worn out with fear and toil he began to enjoy rest there (30-14). Thereupon tire Lord Purusottama, who had assumed the form of a swan and attained to boy-hood by His Yoga power, said in a voice gave like the muttering of a cloud (35). The Lord said :-` O my son, O foremost of heroes and ascetics, O Markancleya, you are a boy. You are greatly worn out with toil. Come near me, you have no fear (36)." MARKANL)EYA said:-"Who, mentioning my name, has destroyed my age of many thousand years and my asceticsm and is thus afflicting me ? While Brahma, the lord of the universe, designates me as longlived, it is not proper for any amongst the gods to address me thus. By my ascetic power my head has become immortal. What man, desirous of giving up his ghost, has mentioned my name and felt the desire of of seeing death" (37-39) ? VAISHAMPAYA A said :-When the great Muni iVlarlcan(r) deya thus expresserimself in anger the Lord again addressed him who was filled with rage (q(c)). THE LORD said :(r)O my son, I am your father and preceptor Hrishikesha, the ancient Purusha who granted y _ u a long lease of life. Why do you not approach me (4t)? Pormerly your father Hiranyagarbha,practis%nghard penanceG, adored me for having a son. Having created you a gre,,t Rishi of a dreadful head, of unlimited life end effulgent like

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HARIVAMSHA. fire I, out of my will, conferred you on him. Save my own kinsman no one can see me when I engage in Yoga and sport in the all-extending ocean (4z-4q.). VAISHAMPAYANA said:-Thereupon hearing of his name and family the long-lived and great ascetic Markandeya, adored of the world, with a delighted heart and' having his eyes expanded with surprise, placed his folded hands on his head, saluted the Lord with a hanging head and said (q.5-46). MAt7KANDEYA said :-O sinless one, I want to know truly that thy illusory power by which thou bast assumed the form of a boy and art lying in tile one ocean. O lord, what is this form ? and by what name art thou known in the world ? There is not a single element here. Methinks thou art the great element (q.7-48). THE LORD said :-I am Narayana, Brahma and tire cause of the birth of all creatures. I create and destroy all elements. I am Indra, the year amongst the seasons, the cycle of cycles, the revolution of cycles. I am the entire host of creatures and gods. I am Shesha amongst the serpents, and Garuda amongst the birds, I have a thousand head and a thousand feet. I am Aditya, the sacrificial Purusha, the sacrifice, the fire that carries oblations, the ocean and am known as the eternal. I am that B.rahmana Yati amongst the twice-born who have purified their soul by practising austerities in the world, who have controlled my intellectual faculties by practising it,r'or many births. ~' have pure wisdom, am the soul of the unwerse, and the foremost of Yogins. I am the destroyer of all elements and the end of the universe. I am Karma and energy and the propounder of religion for creatures. I have no Karma of my own -I am the soul of the creatures and eternal. I am Prakrit's; Purusha, the Prime Deity, eternal and undecayi:ng. I alr the duty and penance of the followers of all the orders. any I-favasira and the presidivg D-eity of the Ocean of Irilk . HARIVAb4SHA. 845 I am honesty, truth, great, one and PrajApati. I am known as the Sankya, Yoga, the great station, worthy of being adored with sacrifices and the lord of learning. I am luminary, air, earth, sky, water, ocean, stars and the ten quarters. I am the year, Soma, Indra, the sun, the ocean of mills, the other oceans, the forest fire, and the Samvartaka flee. I drink the watery Havi. I am ancient, great, the future and am known as the origin of all. Every thing that you see, hear and perceive in this world is identical with Inc. O MArkandeya, I had created this universe before. See, I am creating it to-day and will do so in every cycle. Understanding all this, and being eager to acquire my virtue and spiritual powers do you range happily in the cavity of my belly. Along with Brahma and Rishis the celestials are living on my body. Know me therefore as manifest and unmanifest, as identical with Yoga and unconquered. I am the great mystic Mantra of three words Om and the sacred verse Gayatri which is known as conferring three objects of life (49-66). VAISHAMPAYANA said:-The great Muni Vyasa has des7 -*bed in the Vedas and PurAnas that the Lord, assuming the cri universal form, made the Rishi Markandeya enter into his belly through his mouth. In order to see personally the great unmanifest Atman and enjoy supreme bliss that foremost of Munis, Markandeya, entered into the cavity of the belly and began to enjoy rest there. Assuming various 'arms and ranging in the great ocean shorn of the sun and moon the eternal Lo, the Great Atman gradually creates the world and destroys it at the time of dissolution (67-6g).

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`THE CREATION OF AtSHAMPAYANA said <--.Having taken his birth as tile Brahmana saint Apava Vashistlra and covered his own verse! body the Lord began to practise penances (z). Afterwards the great Vasishtha, the soul of the universe and of unlimited powers, thought of creating the five great elements and other creatures. When the universe was divested of tile sky, became subtle and submerged in water Vasistha, having his intellectual faculties increased by the practise of penances, spent a long time. Living in water and agitating the great ocean he rose up as the subtle ether with the second wave. He then appeared in the ether as sound produced by the air and the great Vasistha began to grow up as tile air. When the ocean was agitated by the increasing and powerful wind the waves struck one another. When the water of the ocean was agitated the powerful Lord appeared as the fire (r)f dark ways. The fire dried up the water of the great ocean ; from it arose the sky like a hole. From his own energy was produced nectar,like pure water, from it the ether, from it air and from the crushing of waves was produced earth. Seeing it the Lord, the origin of the great elements, was highly pleased. Behold, ing the element the Lord of many forms, cognizant (':' the necessity and order of the creation of the universe, began to think of objects for Brahma. Thus at the end of a Yuga and manor Yugas Brahma took his birth. He, who is endued with knowledge, the foremost of the Yogins, who sees the Soul of the universe, who is a Brahmana of controlled sense amongst the twice-born of the world, is Brahma. The ford 13rahma, conversant with Yoga, enagr:, HARivAnRSEiA, CHAPTER X1Brahma, endowed with perfect spiritual powers and worshipped of a11, in creating tile Vedas and the LOTUS AFTER DISSOLUTION), of tt universe. A ~e Thereupon, for tile purpose of creating creatures the DISSOLUTION), Eterna lHari lay in tile great ore an, and sporting in diverse ways, attained to great delight. He then created from his navel a golden lotus with a thousand petals, effulgent like tile sun. Originating from the person of the great Achyuta there shone in beauty that lotus, effulgent like the burning flames of fire, fragrant and lustrous like the clear autumnal sun CHAPTER XI1. fA DESCRIPTION OF THE EARTH). VAISHAMPAY nNA said :-The Eternal Hari then placed Brahma on that golden lotus endued with all effulgence, yuanues and marks of the earth and extending over many a qualities He was the foremost of Yogins, the mind of all creatures and their creator and had his face directed towards all. The great qnts, well-read in the Purxnas, describe this lotus, as origin~\N&ng from Narayaraa's person and supporting the earth (r--3), The goddess who was the seat of that lotus is earth and the firm roots that grow inside it are the celestial mountains. Himavan, Meru, Neela$ I\ishadha, Kailasha, Krouncha, Gandhamadana, the sacred Trishira, the charming 1clandara, Udaya, Kandara, Vindhyap and Asta, these are the mountains granting all objects of desires, and containing the hermitages of the gods, Siddleas

84$ IIAaiVAMSHA, '~ HARIVAMSUA: and pious anchorites. The country interpersed by these mountaints is called the insular continent Jamvu and here sacrificers celebrate their sacrifices. The streams, contain. ing nectarine water, that come out of the sacrifices, are tile goddess Sarit (river) having and hundreds of sacred Shrines. The numberless filaments around the lotus are known on earth as the mountains of minerals (4-Ip).

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O king, tile upper petals of that lotus constitute the impassable and the mountainous tract of the Mlechchas. The lower petals constitute the nether region, the abode of the great Daityas and Uragas ; the region underneath it is called Udaka or the mine of great miseries. Persons conyrnitting henious crimes are drowned there (at--I3). The vast sheet of water that lies at the extremity of this lotus is the ocean (with land) on all sides (c4). Because this great lotus originated in the mirror of Narayana':y heart it is called Pushkara. For this, tile great sacrificing ancient Rishis, who are acquainted with the origin of this lotus, construct an altar of tile shape of a lotus in the sacrificial ground. In this way tile Lord created Brahma in the lotus the creator of mountains, rivers, god's, and other objects of the universe: While Brahma was created the Great Self-sprung Lord, c= unlimited prowress, lying on the bed of the huge ocea) created the eternal lotus identical with the universe (ts-t-,!,: CHAPTER XIII. (THE WORLD OF CREATION BEGINS: THE BIRTH OT MADHU AND KAITABHA). VAISHAMPAYANA said:-After the revolution of a thousand Yugas .sad the commencement of Satya-Yuga the quali& `Iamas (disorganizing tendency) prevails. At this time tile great Asura Madhu, the impediment of creation, took his birth. Some time after, by the quality of Rajas for helping Madhu the second Asura Kaitabha was produced. These two great Asuras, Madhu and Kaitabh-a, capable of assuming various forms and pervaded severally by the qualities of Rajas and Tamas, began to agitate the water of the one ocean. They were clad in dark-blue and crimson-coloured raiments, had burning white teeth, were elated with pride and adorned with shining Keyuras and bracelets. They had hideous coppery eyes, spacious breast, long arms and huge heads. Covered with coats of mail those two Asuras appeared like two immobile mountains. The colour of their body was like that of blue clouds, their countenance was effulgent like the sun and the lustre of their arms imitated that of coppery clouds charged with lightning. And they looked exceedingly dreadful, as if with the movement of their hairs and feet the ocean over-flowed and Hari,the slayer of his enemies, who was lying there, trembled. While they sported on that lotus, the mouth of the universe, they saw a,t,he eternal Brahma endued with a shining body, the foremost of Yogins. Thereupon beholding Brahma, create, at the command of Narayana, on that lotus, the entire host of creatures, gods, the universe and his mind-born sons the Ztishis those two best of Asuras Madhu and Kaitabha, who had their blood-red eyes burning in anger, said to him, being desirous of fightin`Who art thou wearing a black crown and having four fa es ? Living on this lotus and shorn of anxiety, thou art, out of foolishness, disregarding us. Come arid fight with us. We are great heroes. Thou shalt not be able to stand before us in battle. Who art thou ? Whence art thou produced ? Who hath sent thee hither ? Who is shy creator and protector ? And by what name men call tlaee" (d-I2) ? BRAHMA said 107 ikave sprung from Him who is un-

IIAffIirAIVISHA. knowable in this world and am practising Yoga. Do yore ,lot know ttris ? (I3). MADHU AND KAITABHI! said :--0 great Muni, there is no one else superior to us in this world. Wc have covered this universe with the qualities of Rajas and Tamas. Vile are also possessed by these two qualities and appear before the ascetics as if suffering from misery and before the pious deceiptful. Know us as above the reach of creatures. We are born in every Yuga and stupify the world. Wealth, objects of desire, sacrifices and all sorts of gifts are under our control. Whatever people desire for happiness, joy, prosperity, advancement and morality they obtain from us (I4-I7).

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BftAHn7A said :-Knowing truly by my mental concentration Him who is the foremost of Yogins, I am living in tile quality of Sattwa which I bad known before. Engaged in fighting the Lord Himself, who is the eternal Satwa quality of the Yogins, who is the creator of the qualities of Rajas and Tamas, who is the cause of the origin of creatures and from whom all creatures, pervaded by the quality of Sattwa and all other inferior qualities have originated, wilt vanqui4' you (T8-2o). VAISHAMPAYANA said :-Thereupon bowing unto li.. Lotus-nevelled Hrishilzesha who was lying on a b~ extending over many Yojanas Madhu and Kaitabha said :(2I) " O Purusottama, we have been able t o know tt~ thou art the only cause of the origin of t,,e.i universe ; tznc that our this conduct was meant for worshipping thee (22 O lord, we too also wish to see thee as the Eternal R.~' Isvara, of sure sight as the learned have known thee. slayer of thy enemies, we wish to receive a boon from tta;:c: (r) Lord, of sure success is throe view. Salutation unto the' THE LORD said:-" O foremost of Asuras, tell t$.9t211,A11t1SIIA, longer than the period I have alloted to you ? 0 highly powerful Madhu and 1Caitablaa, you have obtained what you have tried for. Both of you are high-souled, powerful and observant o the duties of the Kshatriyas. I therefore confer upon you this boon that you will be slain onlv by me (z5--26)9, >t/r ADHU AND KAITABHA said:-(( 0 king of the celestoals, :nay we be slain at a place where no one had met with leis death. And may we (afterv ;rd5; become thy sons. This is the boon we pray for" (27). THE LORD said --- In the future cycle you will be born as my sons. I speak you the truth and you need not doubt it" (28j. VAdsHAnaPAYANA said :-Having conferred this boon upon those two foremost of Asuras Madhu and Kaitabha who were capable of protecting the world by their qualities of Rajas and Tamas the Eternal Lord, the upholder o the universe, placed them on his thighs and killed them (29). CHATTER XIV, if iAHlY1A'S CREATION). AISHA1l4PAYANA Said :-Seated on that lotus the long armed Brahma, the foremost of those conversant with Brah(r) man, practised hard austerities, raising his hand up. Burning in his own effulgence that powerful Yogin Brahma shone there like the sun of a thousand rays. Afterwards having divided his own body into two and assumed the fortes of i,1,7 higt;ly powerful illutriau:j preceptor s:Y Yoga a~a nE file"

HARIi7AM5ziA. intelligent Kapila, the foremost of Brahmavadins, the prb> founder of the Sankhya philosophy the Eternal and un ;ecaying Lord Narayana approached Brahma. Having come L~ear Brahma of immeasurable energy the great and highly j:3owerful Yogachharya, worshipped of the great scents, the foremost of Brahmavadins, conversant with the knowledge of great essence and engaged in Kshatriyas-like works and Kapila, the propounder of Sanlchya, said to him: ,1 thou art the master of all creatures, the soul

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of the universe, of firm senses on account of the multipli city of creatures, the support of the universe, the preceptor of the world and art (therefore) worshipful unto all (z-7)."' Hearing their words and reciting the three verses, a3 z~eard in the Srutis, relating to the knowledge of Brahman f'rahma created the three worlds. Residing in hurloka; f the three worlds the Lord Brahma created his eternal ;rind-begotten son, As soon as he was born the mind begotten son stood before Brahma and said to him :-" O ~i,ord, how can I help thee ? Do thou command me." Brahma said :-" O you of great mind, do what this B'rahmana i%apila and the boon-giving arayana tell you' (S-ii). VARSEIAMPAYAIVA said :-After Brahma had said this his mind-begotten son again said :-" Who is there superior to y father?" Stricken with this doubt, he again, with folded Lands, said:-." I am ready to serve you; order me, what am to do and I will carry it out." The great teachers c6 Yoga and Sankhya said :-"Do thou rec~ r`ect the eighteen aurms of the undecayi,ng Brahma and "the eternal Great Brahman.."' Hearing those words the mind- begotton sort went away ~~o the north and acquired the knowledge of Brahman through yIrarznca (z2-Iq..) Thereupon having created the second Bhuvarloka the I=:igh-minded Lard Brahma created again his mina-begotten - rjh m. dc HAttIVAhR&H~r 853 appeared before the grand-fathers, the preceptors of Yoga and Sankhya and said := "Do you command me what I am to do." Afterwards going again with those two preceptors to the region of Bhogavati he, waiting by their side, atta;ned to a great region (Rg-I7), After the departure of that mind-begotten son the Lord Brahma created the third Bhurblauvaloka capable of acquit 'ing emancipation and brought into being his third mind begotten son. Afterwards commanded by Brahma that mind-begotten son appeared before them and acquainted him self with their religion and movements. These three persons are said to have been the sons of the high-souled Shamvu (R8-R9). Having taken with him these three sons the Lord Narayana and Kapila, the lord of ascetics, went to his own region (20). After their departure Brahma, ever observant ' of vows, began again to practise hard austerities. Con tinually carrying on penances alone and not desisting from them the Lord Brahma created from half of his body a beauti ful wife. Intercoursing with that wife capable of creating the 00 world and equal to him in ascetic power, effulgence and self-control Brahma, pervaded by the quality of Tamas, created the patriarchs, the oceans, rivers, the sacred verse Gayatri, the mother of the Vedas and the four Vedas. As the instrumbnts of his own work the grand-father, the creator of the world, created sons, the husbands of the universe and the creation from whom all the worlds

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emanated (2z-26 Having first cr ;ed his two sons, the great ascetics Vishwesha and Dharma, the support of all the Asramas and giver of boons he next created the Munis Daksha, Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Gotama, Bhrigu, llngira and others. The descendants of the above mentioned Iv.ishis created by Brahma, are known as the great kisHis of the Atharva Veda. Daksha begat Aditi, Diti, ~'-='e:.:u, Kala, Atayu, Sinhika, Muni, Pradha, Surasa, Krodha,

854 \Mll IVA wsH A, Vinat5. and Kadru---thes`: twelve daughters and twentyseven stars. Marichi's son was Kast:,yapa who became all powerful through asceticism. Daksha consented to confer those twelve maidens on Kashyapa. O Janamejaya, the great Rishi Daksha conferred Rohini and other virtuebestowing stars on Soma amongst the Vases (27-33)~ 0 foremost of the descendants of Bharata, the virtuous Brahma conferred on Dharma, the foremost of gods, the five most excellent maidens whom he fad created before namely, Lakshmi, Kirti, Sadhya, Vishwa always doing good and Marutvati. In the end, the wife, capable of assuming forms at will, whom Brahma created out of his half-body, took upon herself the form of the cow Surabhi and appeared before him. 0 Bharata, for creating the cows Brahma, cognizant of the cause of creation and adored of the world, knew her. By this, he beget eleven huge-bodied sons, crimson-hued like the evening cloud, consuming ail with their dreadful effulgence and pious. Because they ran crying to the Grand-father as soon as they were born they passed by the name of Rudras. Nirhiti, Sarpa, Ala, Ekapat Mrigwyadha, Pinaki, Dahana, Iswara, Ahivrad6ana, the urn; conquerable Kapali and the highly powerful Senani arc known as the eleven Rudras 34-y). Surabhi gave birth to bulls, trees which e~,~. not grow b; cultivation, beans, sands, lambs, most excellent ambrosia and medicinal herbs. Dharma beget on Surabhi IJakshrx, and Kama and Sadhya on Sadhya. -abhava, Chyavana Ishana, Surabhi, Aranya (forest) %aruta, VashwavasL:; auvala, Dhruva, Mahisha, `I aneya, Vijnata, Manasa, Matsar and Vibhuti are also known as the sons of Surabhi. Sadtzya worshipped of the world of Sadhyas and following Vasav beget mountains, serpents and bulls. Dharma beget or. Sushama in order, Marudeva, Dhruva, Vishwavasu, the lord Soma, Parvatta, Yogendra, Vayu and Nilcriti. It is heard tte` Dharma beat ~Tish~,-~- ~,. . , -l;~:E, , - -''s, tiARIVAtNIS11 Sudharma, the highly powerful Shankhap3, Uk>;ha, Vapushman, Vishwavasu, Suparva, the highly illustrious Vishnu, Skumhhu, the Rishi's son Kuru, highly effulgent like the sun, are the offspring of Chakshusa Manu. Vishwd gave birth to Vishwadevas. Dharma beget Maruts on Marutvati namely Agni, Chalcsha, Hari, Jyoti, Savitra, Mitre, Amrita, the large-armed Sankshepa, Viraja, Shukra, Vishevavasu, Vibhasasu, rlshmanta, Chirarashmi, Nijudhi, Jayona Adbhuti, Charitra, Vahupannaga, Vrihanta and Vrihadbhuta the aggrandiser of others (q.a(r)56). 0 Icing, Kastiyapa beget on Aditi, tile tweve most eminent Adityas living in the celestial region namely Indra, Vishnu, Bhaga, 'Pvashtlaa, Varuna, Angsdia, Arama, Ravi, Pisha, 1VIitra, the boon-giving Manu and Indra. Aditya beget on Saraswati two superbly beautiful sons namely Rupa and Vela. Diti and Danu gave birth to the Daityas and Danavas. The Danavas beget on Suravd the reptiles ; and they beget on Kala the Kalakeya

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Asuras and Rakshasas. (r) descendant of Bharata, Anayusha produced all the deaseases and calamities. Sinhika the mother of planets gave `'rih to the Gandharvas, the pious Pradha to Apsaras,Krodha, to all goblins, Pishachas, Yakshas and Guhyakas and Surabhi. to all quadrupeds. Vinata gave birth to Arena and Garuda and Kadru to a~!,, serpents. 0 king, when the high-souled Brahma appeared on the lotus the Viswadevas thus multiplied themselves. This old account of the origi ~f lotus I had heard from Dwaipayana. When he described from the beginning to the end the reat Rishis spoke highly of it. The great man, who with attention always reads this account of the origin of the first totes, is divested of grief is this world, and enjoys various T-le's~-'r~ here and eternal bliss in heaven (g7-67)<

CHAPTER XV. (JANAD'IEJAYA'S QUERY). ANAMEJAYA said :-a-0 Brahman, I have listened to your description of our great and illustrious family. It is endued with many virtues, consists of various metres, compound words, short but sweet words and is capable of conferring the three-fold objects of life (c-3). You have described my ancestors, on account of heir dissension with the king Duryodhana, did not employ expedients for destroying the power of Brahmanas, the prowess- of the warriors, for vanquishing their rivals and killing the descendants of their family. You have described that the descendants of the kings who were killed in that dreadful war obtained their respective kingdoms and that the king of Kurus had been firmly established for following the behest of the Divine Lord. O foremost of the twice-born, you have described in order the duties of the three castes and the means by which one may attain to the celestial region ; out of yocompassion for creatures you have in many ways describec the duties of the four castes. You have also described tha`, on the wane of Karma in which godlines,q''"predominate-some go downwards through births and, some rise up. Yah~. also have divided into many parts the fruits of being humble. Indeed sweet are the words that you h~`e said relating tc the fruits of gifts and Karma. O re<verend sir, I am nod capable of reading this great history of Bharata even withi.-. one celestial day. But sir, I am anxious to hear from yo'in brief an account of Jnana for comawb"ning Yaith Brahma CH AP/ R XVI. (THE GREAT BRAHMAN DESCRIBED). A1SfIAMf'AYANA said :0 king, having controlled your five senses listen with whole-minded attention to what I say with a pure mind. Know him as l~,Tishkala Purusha, whom one cannot obtain through Karma, who appears before persons conversant with the knowledge of Brahman, who is not attached to actions, who is related to Brahma, who is the unmanifest cause of the universe, who is eternal, and is with and without form. Egoism, begotten by Atman, proceeds from this Purusha (-r-g). He has a celestial form, its the lord of the objects of senses, is beyond the reach of (; uughty eternal, the origin of Yugas, identical with three forms of time, and not being born is equal every where. Persons, having the knowledge of Narayana, know him as separate from the unmaniFest. He comprehends all, courses everywhere, has his head everywhere, sees all, has his face towards all, hears all and extends over the space. He is the cause of cause and action, exists as manifest and unrnanifest and r. not seen by any body when he -moves about (rl-7). Although he is beyond the reach of .thought and without any form, yet he, assuming a form and manifesting himself, ranges e~,, rywhere as fire in a wood. He is identical with past, pr6..:nt and future. He is Parameshthin, Prajapati arid the lord of the worlds. This name of His has been truly sung. That unmanifest one becomes manifest through Brahma Yoga. Ahankara has been begotten by ignorance proceeding from .Narayana (8-to). This Purusha with the consciousness of self exists as Brahma. He is the lord of the world mobile and .immobile and is called

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Wk~IUVAMSIiA. The Lord, whose creatiX11:~Iis this universe, who is the origin of all, said "I will cfate all." When Brahma said this the consciousness of ego was produced from nature and thus the whole world was brought into being. But the true, Omni-present Brahma, devoid of qualities, remained as Brahma. From the five subtle elements, the attributes of the unmanifest Brahma, emanated the Vedas and their various. branches (i I-I51. Thereupon commanded by Brahma through whom every thing becomes manifest Brahma took a form from nature and created water. Afterwards amongst creator following the command of Iswara, the seventh Brahma creat ed air as before, held it and passed by the name of Dhatri_ Formerly when this universe, produced by air,was submergeca under water the Tarjasa celestials raised it up and now the whole universe is manifest. When Iswara felt a desire fm creating the earth for placing his creation he converted portion of water into solid substance and the other remained liquid : and so the people perceived the earth (16-iq), On account' of the water being converted into a solid substance the Isurusha Bhu rose up and filling all the quar~ with a grave sound said :-"I wish to live above On account of the water being turned solid I afflicted and worn out. Therefore hold me up Prithivi, Earth, spread everywhere and nphrdesirous of having some room, assurn -are" y said "Raise me up." Hearing those s~ .ari assume' the form of a boar and jumped do" .e great ocean Having performed the most difficu. .sk of raising up tf ` Earth from water he so engaged himself in Samadhi (mentF; concentration) that no body could see him. He, who assur: ing the form of a boar raised up the Earth, is the efEulge ` ~a,Fahma. Some know him as Akasa (ether). Brahma, GP creator of all, originated from Him. That Iswara, the origin all, through his subtle mental Yoga of Jnana, is still v~-aEz.oldxo,~, the earth in the shape of the serpent and tortcise~ YYAFfIVA~VfS .A. 85g For the well being of the world. Riving the interior of the earth and water which pro .ced it the sun, as if smiling, stationed himself on high. ~om the solar region, full of heat emanated the lunar region full of water. Because the moon emanated from the Eternal knowledge and was gifted with His supreme knowledge he was acalled Soma (Sa-Brahma and - Uma, knowledge of Brahman) (ao-28). From the end of the lunar region emanated air (vital breath). He began to nurse the Vedas explaining the causes of all phenomena (2g). Through his knowledge of Yoga and on account of his nature originating from Brahman he created a celestial and eternal Purusha (30). His liquid state became water and his solid state earth; his holes became the sky and the luminous portion became the eye (3r). The principle of Mahat, emanat= ing from Brahman as Purusha and begotten by effulgence, agitates the body through air, when united with five elements (32). Jiva or the human soul exists eternally as ,Jndxa in

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Buddhi : only Isvara knows it (33). The fire or self which exist eternally in the body united with the five elements is the sun (i.e. supreme soul) (3q.). On account of the pristine . -fions the human soul either advances (in spiritualism) or goes"'d~,wn, either enjoys happiness or suffers misery (35). Stupified ~.;,~, the senses and therefore ignorant of (the true form of) Brahii,zn one meets with birth or death on account of his Karma (actiqn) (36). As long as a man is not identified with the Suprem~ Brahman so long he passes through repeated births in~1this world (37). When by virtue of Yoga he gets mash :y over his senses he becomes at one 'with Brahman and enjoys true happiness (38). Yet separating himself from this world (of changes) he becomes identical with Brahman : he is not then led to ruin by anger (and other passions) nor becomes attached to objects of senses 39)~ This ominiscient person, who has acquired the highest spiritual powers, enters into the essence of elements. lie then knows the birth and death. That man, conversant

t,Kkftlt7eiNFSfrAe with the true form of Bryman, acquires the knowledge the means of emancipation a1r,,J the past and future action:. and attains to a most excell,.nt status (40-41). By manas (mind) he conquers all the intellectual faculties a~ all other desires that agitate the mind as the wind disturr the ocean (4a.). Through the eye of Jnana (spiritu:. _ knowledge) the soul of a man, who conquers all the desir;: contaminating his mind, is-released from alt the fetters c.'. the body (3). The 5r'o-ein, having a subtle body, ca_~, through spiritual science, create or destroy the next wor_.and can create even this world (4). He, who has his mug c~ faxed on the Supreme Soul, can release those who, on accoun, : of their pristine deeds, have taken birth in a degraded ordr(45)a Action leads both, to emancipation and enjoyrne,,<~, But he who has immersed himself ,in the Brahman has ~.,D action leading to worldly enjoyments (.I6). CHAPTER XV11. (THE CREATION OF r VAISHAA4PAYANA said:-The , ,. . . mtca was fi7f c~ in that whole which was created on the(.., . of the earth the increasing sun (r). It was called Parvata because filled up the ocean of desire and Achala because it ~~:fixed: by nature, it was however called Meru (2). On ~'-Yc spacious summit of the mount Sum.errz lives that hig;:: prosperous Purusha, begotten by effulgence, and manifest, with head, feet, et c. He was created by the Great S,-=' through Nature (3). The Brahma energy, that is laid ins~df~ I-lARFVA ,FIA. the head, aeca,re.; the 1.,~ our From his mouth emanated ~of Purusha W. s if burning in hi& effulgence od v se cc the great elements again came into being (5-6). The earth was upraised from water by BrahLIld Who was stationed in his room ithin of Meru, is situated at the junction of heaven and earth. It extent wisdom, for the dimension of the Meru is only imaginary and can depth of a lake, ;,Like its height and extent its circumference is also limitless. 0 king, the extent of the mount Sumeru bounded is a hundred Yojanas (8-ro). And some anchorites, of conversant ,hman, attribute innumerable other With Maruts, gods, .udr 1ras he protects the Regents

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the Divine Vishnu he protects the earth the sun (fire) and Varuna (water) in his 'stained from Brahma. Vishnu's energy is equal tire n3-z). With various observances the truthfm ~ `, proficient in the study of the Vedas, have 5- - :.ne Brahman (z5). All the three worlds exist in b.dhrnan and Brahman pervades all either as being manifest or unmanifest (I6). The Bra,hmanas, who have mastered the Vedas cohsider those actions as conducive to our well-being-the daily obligatory rites sanctioned by the Vedas, breathed out by Isvara and practised by those Brahmanas who are not deceiptful even in words, not to speak of works, through the purification of em. B rah n. $62 HA~"e~VAMSfiA. their mind. Although these~kes yeild fruits of good works still they constitute but an iota of Braman. So the Srutis hold. The truthful Brahmanas\.l.eclare that this universe is but a minutest part of Brahman who is the soul of all. On account of the diversity of their mental faculties the Brahmanas worship one Brahman in sacrifices under various names such as Brahma, Indra, Mitra, Varuna etc. The Vipras name in various way the one great Brahman. The form of the universe is gross and that of the mind is subtle. And thinking that these two forms belong to understanding only the Lord first created the union of male and female (y-20). Having made arrangements for diverse enjoyments the Divine Lord Brahma enjoys them along with the goddess and his followers (2t). Brahma is the foremost of Brahmavadins, who, although they are desirous of following humble pursuits, always wend the way leading to emancipation (a2). kUma is spiritual science and Parameswara is the eternal Jnana understanding) his body is the stream of water flowing from heaven). Soma is born from this stream ; and by it Maheshwara is the lord of goblins (23). It is called nadi river because having installed naturall.(r) Maheswara as the king of ghosts it made a great noiF~ ~24). Supporting herself on the region of Brahma a-' ~ passing through the mountains that stood in her way s).- descended on earth by seven ways: and for th~/-~ she is called Gang! (25). 0 king, in the form of Godavari Ga' gd divided herself into seven before she joined the ocean and coursed various sacred shrines having divided herself into a thousand parts in the shape of Janhavi (26). First gross elernent~ are produced from the great elements and then the action: of the intelligent begin (2y). From his four lotus mouths the Veda was produced which since then became the fouoy taro of spiritual instructions to mankind. The sacred sec>- five was an emanation iof izi.i ~~a~.~H understanding, and HARwACV'~a. P9 four priests were its four legs and the grand-father Brahma was the lord (28-029). The f ,r legs of Dharma by which the world is upheld are (the fo Asramas), first Brahmacharyathe condition of a student, and secondly the most sacred condition of a house-holder (30). The third stage is that of a religious recluse in a forest, and the fourth is that of union with the great Brahman. These four stages of a religious life are regarded as leading to the attainment of heaven (y). The mental faculties of a man develop through the practice of Yoga and the true understanding of the Vedanta. And the eternal Vedas exist for the practice of Brahmacharya (32). The Pitris are gratified with observing the conduct of the house-holders and the Rishis, stationed on the summit of the mount Sumeru, are gratified with Yoga (33)~ "EATION OF GANDHARVAS ETC). A._ said :-Thereupon assuming the form of pure into >v= Grand-Father conceives the aggre gate creation t. ais mental faculties ; and through his inner soul withc. ~wn from all external objects he , per

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forms actions leading to the attainment of Brahman. En gaged in mental concentration and on account of his uni fication with Brahman, he created offspring in his mind. Through his eyes, the omnipotent Brahma created the beautiful Apsaras and from the tip of his nose he created Tumvuru and hundreds and thousands of other Gandharvas

9VAMSl92i. clad in variegated raiments~,;4)d expert in reciting the Vedas, singing, dancing, and pl ~~ng on musical intrumentR: Through his Yoga power the o1,)nipoteut self-sprung deity created in his mind the immaculate goddess Veda-Vani, the very incarnation of his own beauty. She had beautiful eyes, hairs,eye-brows and a lovely countenance. The goddess of sweet words sat on a charming lotus of a hundred petals. king, having created from his eyes the beautiful Apsa;as, and from the tip of his nose the sweet-voiced Gandharvas, expert in playing on musical instruments Brahma, the soul of elements, propounded the art of singing and produced the Saman for other Brahmans (c-g). From his two feet were produced the mobile and immobile creation and teen, Kinnaras, Yakshas, Rakshasas, Pichachas, Uragas, elephants, lions, tigers, thousands of other animals, grass and quadrupeds. He created from his hands those who take their food with their hands together with their works, Through vital airs the creator, seeking happiness for all creatures, created various functions of breath. And then fixing his mind on the great Atman full of felicity on account of the obstruction of five senses he remained there. From his heart he created the trine arid through his ~_~rav he created the birds ; and then he created acquatif animal in their different forms (io-r). From the s.-Are between the two eye-brows the lord of Yoga, the divirJ" Grand-father through his Yoga power, created the celest~'sl saint Angim; burning in effulgence, and endued with l.:ue knowledge Eon the suppression of six senses. And ( oin his forehead hecreated the highly pious, celestial saint Bhrigu. From his head the great Yogin, Brahma created the quarrelsom.-' 1Varada and Sanat Kumar 15-17)When the Grand-father appointed, the eternal king of the twice-born, the night-ranging Soma as the heir apparent the moon, endued with the power begotton by great peuancese along with flee stars, rjl;ed the sky i4-ith :-aric~us ..uJ creatures and began to ran ~': there. Having acquired spiritual powers through Yo ', and mental culture the divine Brahma created the,, mobile and immobile creatures from his body. Brahma created various regions as that of the sun &c, and appointed various agents for carrying on the work of day and night. What has been said before leads to the attainment of Brahma. Therefore the Brahma Yoga and Sankhya Yoga constitute the proved science of the scientists. This has been also proved by the Charvakas. This leads to unification and diversification. This creates birth and death. This creates and destroys time. This is to be known as the discriminative knowledge lag-23). 'CHAPTER XIX, yKSHATRA YL1GA DESCRIBED). ~ rid,., .FJnStA said :--(r) Brahman, I have heard of the first Yuga w,,sch is called Brahma because it leads to the attainment of I3rihman. O Lord, I wish to tear now something about the ~\,;shatrayuga which abounds in regulations, brief and explana(,-y, which is sung by the Rishis conversant with expe~ents and which is beautified with acrifices ( g-~). VAtsI-tAtvtPAVA,Ng said :-I will sing the greatness of this xCshatrayuga, which is adored with diverse charities and sacrifices and beautified with many creatures (3). In this !Kalpa the Lord, .who knows

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himself as the four-armed Vishnu, seeing differences and incarnating himself as I)alcsha gotten by Brahma, procreated many offspring. On account boo

866 R I'v A N151-I A. of his being shorn of atta merits for the senses and ti::, body lie flourished amongs ;the Brahmanas as having hip soul immersed in communion , ,;pd endued with the know ledge of innerself. All these Bralrrnanas, who were of the size of a thumb, were capable of passing through the solar region and ranging over all other lokcz.s by virtue of the regulations leading to emancipation and other religious. rites. They were always busy with sacrifices and with controlling the senses and mental faculties. Inorder to gain the pleasure of Iswara they engaged themselves in Medic rites. They were masters of the three Vedas. They led the life: of celebacy and were enlightened with the knowledge o Brahman. These Brahmanas, of good conduct and consummate understanding, met with death after thousands of years (3-$'). The B'rahmanas are pervaded by the quality o~ Sattwa,theshatriyas by that of Rajas, the Vaishyas b that of Raja-Tamas and the Sudras by T'amas (g). ,The: colour of rahmanas i's while, that of the shatriyas is red,. that of the Vaishyas is yellow and that of the Sudras is smoky-dark. Thus they have been divided by the thoup` ful Vishnu (IO).. p king, thus according to qualitiP colour, men are divided, in this world, into B Kshatriyas, Vaishyas anal 5udras. Observing ful and different sorts of duties, men of, the sr apprized of the means of 'the work. harnas for partaking of the fruit first three castes are entitled to perfot ouglh.nto four -r2'). The ,,es laid down in the Vedas. Therefore, O king, on 2. ant of your faith in Vishnu, you are entitled to read the Vedas. And there fore the birth of the three Varnas, namely, the Brahmana:3 the Tishatriyas and tire Vaishyas is owing to Lord's araee~ Encompassed with works affording enlightenment regarding true form of Vishnu, the Lord Praelretas Dalcsha, through, his Yoga power and wisdom, undertook the work of creation. Thereupon, foe the advancement of arts and serving thC HAI2IVAP~'IS A, $67 (tiTee other Varnas the Sudra were produced. They are no-t entitled to perform the ce .:mony of initiation and read the Vedas. As before fire ~s produced from a piece of rod 17y concussion smoke rises, but it does not serve the practical purpose, so the Sudras, taking birth in this world, have multiplied themselves, but they, not being initiated, cannot perform the various Vedic rites (13-t7). Thereupon Dakslr.a begat his other sons who were the supporters of the Vedas, strong, endued with great energy, power and effulgence. Daksha said to them :-" O ye powerf~ul sons, from your mouths I wish to know the strength of your mother, the earth. i am powerful and therefore cannot find out the end of the earth ; you should be like me. Afterwards ascertaining the truth I will distribute energy and strength amongst creatures, On account of the vastness of the soil my creatures will multiply themselves." The goddess, earth, the essence of the great creative energy of the Lord did not show herself unto Daksha's sons who were desirious of seeing her. When in the Krita age the e souls, of the sons;of PrajApati pervaded by the quality `wa, are purified with seeing the Prakriti, Nature, the v.l creatures; without being urged on by Purusha, ca,j and ii. fruits of d, -ndered by sweat and eggs and decreases -Atures who, by nature, partake of the

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CHAP ',ER XX~ (THE FRUITS OF YOGA.) JANAtv9EJAVA said :--O foremost off the twice-born, wish to learn that of the Treta yuga which I may know correctly the eternal Brahman who is the subject of all sorts off learning (t). VAtSHA1vIPAYANA said :-Being dispirited the foremost of Purushas Daksha, through his Yoga pourer, assumed the form of a woman on the summit of the mount Meru. He became a highly charming damsel with well-formed thighs, breast, eye-brows, a lotus-like countenance and dark eyes. With his half body P'rachetas Daksha begot on that damsel maidens by the name of Padmas. Thereupon on renouncing the female form through his male form Daksha again assumed the form of a most handsome man. According to the rites of Brahma marriage sanctioned by the Smritis Prachetas gave away those maidens. Of them he conferrer' ten on Dharma, thirteen on Kashyapa and fwentdr',even maidens on Soma.. O king, after giving ; ~ay those daughters in marriage Dahsha repaired to the'.'sacred shrine of Prayaga where Brahma lived. And the'.e concentrating his mental and intellectual faculties and y ":actising penance.% with the deer he travelled over the, world. Sustaining himself with grass, roots ands fruits he y;,ontinually practised rigid austerities. The deer found delight in seeing his harmless spirit and the Brahmanas, who had been initiated,. who used to perform religious works and whose sins had been dissipated through ascetic observances, were delighted with seeing the fruits of his austerities (a-to). At the time of conflict between Yoga and intellectual faculties, the mar, who is incapable of standing physical t1ARBVA MA. sufferings, who has controlle . his mind and who knows the time, sees the Karma an the spiritual power acquired -through Yajna on account /A his omniscience. And living with their wives in the company of the deer the anchorites, living on vegetable food and shorn of anxiety, attain to decrepitude. The $rahrnanas, who have studied the Vedas, see the great Brahman in the human body and therefore they call it Erahmahshetra or the soil of Brahma (m-z3). The yata's, divorced from works, who have controlled their anger and passions and who range on earth desirous of wending the eternal way, say this. At the time of Sam&dha or mental concentration the entire creation,is immersed in Brahman. And they again appear in the world on account of their pristine works. Although all creatures are immersed in Brahman at the time of Samadhi they again appear on earth on account of their pristine actions. Although unmanifest at the time of Samadhi, all creatures become manifest through the tendencies of nature. It is therefore difficult to overcome her. On account of the characteristics of the time the creatures become manifest and unmanifest ."very object of ..creation, mobile or immobile, gross or subtle,.. acquire Yuga under the influence of time. While this Yoga ; possible for inanimate objects even every man should strive c, acquire the knowledge of union with God. In the course a `r f time the eternal Kashyapa begot all created beings oni'\,')aksha's daughters. O king, the Adityas, the Vasus, the &dras, Viswadevas, Maruts, the manyheaded serpents, Sadhyas, Pannagas, Gandharvas, Kinnaras, Yakshas, the vultures, Garuda with his wings, the Suvasan Kinnaras, cows and other quadrupeds, men, the entire earth, mobile and immobile, the mountains, elephants, lions, tigers, horses, tusked animals, boars, wolves, deer, elephants with four white tusks, and creatures, capable of assuming forms at will, were created. In this Bharatav arsha E69

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tlAi \A A. the land of eternal religios again tool{ birth, with same form, beauty, characpower as they possessed in the "pevious Kalpa. Pio,, who had mastered the Vedas and acquired the knowledge of Atman, created both the external and internal world through their mental faculties. In the region of Swarga situate there all the celestials were settled (t7-25). Besides all the householders, who acquire spiritual power through ascetic observances, those who acquire it through leading the life of celebacy, those who do it through serving their preceptors, and those who acquire Yoga through Siddhi, will not be constrained to undertake painful works. Those, who controlling their minds and with forgiveness and firmness practise religious rites along with their wives, range in the celestial region (z6-z8). CHAPTER XXI. (THE PROCESS OF PRANAYAMA ` VAISHAMPAYANA said:-Persons, their senses and anger, wearing matte concentrate their mind on the junct, .oiled :.eer-skin; ..cween nose's This chapter is purely allegorical. It deals with a process of Yoga called Pranayama i.e. the suppression of vital breath. The word in the text is Pitamaha which literally means Grand-father. Allegorically it means the father of the father of action i.e. father of the cause of action which is Pure Brahman. In this way every word has an allegorical meaning. As the whole chapter is allegorical we think it better to translate freely this and the subsequent chapters placing before our readers ontyEthe allegorical interpretation as some commentators have tiARIVdllyjttA. 811 and eyebrows for knowing %ne pure Brahman (t). This spot on the fore-head is tly essence of bones and is not destroyed even after the/restruction of the body. It is encircled by the vital breath PrAna. The vital breath goes here through tubes producing wind, cough and phlegm. This is the place where Brahman can be percieved and is freed from all thorns of miseries. Mere the three tubes and five vital breaths have been united. So fixing their mind on this place the Yogins strive to realize the presence of tithe great Brahman. The Brahmanas, who recite the seed of mantras Om and celebrate sacrifices and who are immersed in their soul full of felicity, only keep one fire of vital breath and divide it into five. The Munis, well read in the Vedas, divert this fire into three channels namely (Puraka, Kumbhaka and Rechaka). So dividing this one into three and practising Puraka and other processes they acquire the true knowledge of Atman (a-5). One great fire spends itself through oblatiohis. In the shape of SwadhA it produces the successful fruits of Mantras* (6). Then was We need not say that a literal rendering will not make out the intelligible. This whole Parva seems to be an interpolation as wonnection with the original plot of the book. It merely deals ~smogony. -~s the process of Pranayama namely the suppres~ wld, according to the going down and coming ~w the air to Brahmayandhra forehead ; .1 there he should place it between the eyeit through eyes, he should place it on the root he should draw it to the root of the tongue. From there he should transfer it to the heart, thence to the organ of procreation, thence to the body, thence to the organ of excretion, thence to the root of the thighs, thence to the middle of the thighs, thence to the kneejoints, thence to the root of the arms, thence to Jangha, (halfthighs), thence to the ankle, thence to Angustha and thence to the feet. Thus he, who draws the fire of Prana (vital air) from one place to another, is freed from all sins, has his soul purified, and lives so long as the moon and stars exist. To hold the vital breath in one's own body lion oi up of the and then dray, brows; and then of the nose. From t,

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872 q-I)~`IYVAMSHA. HARM t dorn of himself the Divine ;`Daksha, ever successful and ~Ionouring creatures, Brahma, t''.t creator of Brahmanas and s 6,e grand-father of all* (7). [Lie : Dandi,t Charmi,$ Shari, !-~,hargi,jl , Shikhi,T and has a face like a lotus.** 1 JHe was by nature shorn of sorrow and had controlled anger and other passions (8). United with Medha Brahma is adored in Pushkara and the Sman verses sung by Indra are recited by the Brahmavadins (9). Clarified butter, milk, barley, etc., are dedicated to the external sacrifices, but in the spiritual sacrifice all the productions of the mind are sacrificed at the altar of the great soul through mental concentration (to). Having churned the fuel (of selfishness) consumed with the fire (of the disappearance of deity) and collected from the Shami tree (bodily pleasure) one, conversant with Brahman, brings the Great Soul there (ii). In an inferior sacrifice insignificant articles are thrown into fire-and according its Swadha. Through this physical process of Yoga one can suppress completely his vital breath. One, who thus practises Pranayama, is freed from all disorders of wind, cough and phlegm. Daksha-successful in all works undertaken i.e. endowed with' powers. It is an attribute of Brahma. Bhuta : always successful. t While practising the process of Puraka, he filled himself will- vital air through the nostril and was at that time as stiff as a ro,' .t there fore he is called Dandi i.e. rod-like. While practising the physical process of Kumbha'.a he was filled like a leather-bag with vital air and so he is called C' avmi. And while practising Rechaka he became// is thin as a reed and therefore he is called Shari. ~~ He was sharp as a sword for cutting the _:`'ee of worldliness. He was pleased in the shape of Daksha. In this sloka Pushakara means own soul and medha the, intellec tual faculties. Indra means the man who has seen his own self. The Saman verse is "I am food and food is me." The self-controlled Rishis, who are gifted with spiritual insight, celebrate sacrifices for increasinc 6.heir powers of mental concentration. Although the Atman alway~ appears in a body still casting off, a~'ac`a r-is rc~r the b"cly Fee rna:=f~'.,~a himself ,9.s f stwara. to their changes heaven or persons-; but such is not the In the inferior Yajna tl, but in the Atma-yajna spiritual exercises (z3! place is distributed to a mental sacrifices (t2). are attributed to the fire, xhmavadinsj- attribute it to .spati acquired the four Vedas in six months when the b,...nma Yajna was undertaken at the cost of the Brahma wealthy (rq.). He instructed the pupils of his own school in this Veda, of the form of Saraswati endued with letters highly charming and set to music (t5). That sacrifice, described by the word Brahmana, as mentioned by Brahma appears like the second Brahma region (t6). The sacrifice, brought out from Brahma's mouth by the word Veda, shorn of any doubt regarding its proof, prospers as if speaking through various

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articles dedicated for his celebration (t7). (Ordinary) sacrifices are performed with fuel, moon-plants, ladles and other an Yoga is compared to a sacrifice. In a mental Yajna i.e. Yoga one need not dedicate inferior articles to fire as oblations. Though the Ynain does not observe the practices of the external but inferior sacrifice he however acquires similar fruits. The Sruti says that if the Yogins 'e the region of the ,dead their ancestral manes appear before n a Yogin attains to a consummate stage he sees unseen of objects. The ordinary persons, who celebrate sacra; -ntitled to know the Great Atman ; they are allowed to know man is the Real Absolute God and Isvara is the God endu, a or creative energy. In the inferior sacrifices there is the di._ sts proportionate to the excess and absence of reverence but a yajna i,e. Yoga there is no such thing for the common object , ,s the attainment of salvation. t In the ordinary sacrifices of the world people enjoy fruits as they offer various articles. But the Yogins, according to their spiritual culture, attain fruits in the Brahma region. The Munis, who have seen Brahman in this world, have acquired many lordly powers. k i.e. A qualified man acquires the consummation of his Yoga practice within six months. The sacrifice (ordinary) which is an outcome of Pravritti (tendency for works,) appears like spiritual Yoga. 110

874 N'. RrVAMSHA. sacrificial vessels, beggars! and other persons who pray for money, barley and other a't ~cles grad vessels full of water (t8). The sacrifices are perfo.med with dedicating riches and gold to the great Brahman, and with cows and calves (to the Brahmanas (t9). The recitation of Saman verses, accompanied with the chanting of the Vedas, and continued with the limb of Karma full of the knowledge of Brahman, is united with the science of worship (20). Brahma, in the shape of Yajna formed by the fuels imagined in the mind, along with Maruts, offers oblations of fire to those objects which are separately sprung from Brahman and exist by nature in Atman (2t). According to the rites laid down in the Vedas Brahma, the Lord of al! creatures, does not celebrate sacrifices in honor of and touch Brahman in the shape of pure intelligence (22). Having churned the fiery wood produced from Shami tree the omnipotent Brahma propitiates first the gods with Agnisthoma sacrifice (23). At the time of the celebration of the sacrifice the meeting is adorned with courtiers and the Chamasa and Adhyarju priests recite sweet verses while the performance goes on (24j. O king, with ascetics, effulgent like the sun and moon, who have mastered the Vedas and their auxilliaries the ` great sacrifice was adorned (25). With the loud recite .i of the Vedas that sacrifice appeared like the second, r rahma region. The gods came down on earth. That gr, dt sacrifice was honored in leaven and earth by the gi'd-like, humble and ascetic Biahmanas who were converse ,t with Vedas and their ~ limbs and with the knowledge of Brahman (26-27) That great sacrifice, undertaken by the Brahmanas, burning like the three fires lighted up in the sacrificial ground shone like the Brahma region. In that great sacrifice the Brahmavadins recited the Saman verses sung by Indra and the yajur verses sanctioned by tire Sastras. As soon as they were thought of in mind the truthful, self-controlled and ascetic .'Lf'Iuniw, devoted to Brahman, came there (28-30)` HARtVAMSIp 875

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Having assumed different formsire ancient Brahma-begotten Vrihaspati, the most worship~(~1 amongst the great theologians, acted in that sacrifia:. as Hota and Brahma (3i). After the termination of the sacrifice the sacrificer dedicated the fruits of action to Vishnu and tools his birth from Aditi whose last conception was brought about through ascetic energy (32). Being divested of birth, ignorance and its action he, conversant with the knowledge of Brahman, attained to Vishnd's feet divorced from happiness and misery and from which Indra and many other gods have emanated, and which can be obtained by undecaying spiritual exercises. The Munis, who are freed from senses and their objects which are the causes of bondage, are identical with Him (3334) The various objects of senses are produced by passions, which, on account of the pristine actions, completely overpower the mind. So with great care one should subdue these passions (35). The Munis, although they enjoy various objects of sense, are not brought by them under their control. Self-control is regarded as the greatest characteristic of the learned (36). The mind, of Brahmavau:_w who (rave acquired the true spiritual knowledge through structions delivered by the word Om, is not possessed by learning (37). The Bralrmanas who always recite the Vedau consider that loka as the best where the pious and the \e lestials live (38). O Bharata king, that is the best loka wl~\ re the gods, nourished with sacrificial offerings, do not it _,et with extinction and attaining which through his Karma the sacrificer lives happily with his wife shorn of anxiety (3g). The persons, who see differences (of caste, position), cannot use this body firm as rock for the purposes of emancipation' 4.o4r). O king, tire Brahmanas who are busy with Karma are driven away from heaven '' True emancipation cannot be acquired unless a man sees all persons as Edentical with himself.

lf~,RIVAMSHA, after they had enjoyed the fcuits of their actions, and live on earth having their face's,, discoloured and their minds possessed by illusion (42). "~,he sweet speeched, wise precepter of a calm form, the foremost of those who remove sins, addressed the following instructions of Vedanta to those twice-born ones :-" You consider this body and senses as self and therefore fight with one another. Save emancipation, you will not be able to cut with force this rock of attachment for the body even within hundred celestial years. When through mental concentration you will perceive that you are all the one Atman (self), you will ungrudgingly make friends with all creatures and simultaneously destroy your false notion that this body is the self (43-45)~ The two passions anger and jealousy increase the energy of conquering nature ; and the energy, divorced from anger and envy, increases devotion unto Brahman (46). While by my pure uneerstanding I will abstain from enjoyments, both here and in the next world, while fire, water and food which build up this body huge like a mountain of crystal and their actions words, w air, and mind will be destroyed, while the holes of wig others, the mental faculties, the Sastras and th, will be shattered, I will then order you to cut th <a of bodily attachment. You will also then Y cut it." Hearing those sweet words of 'khr' ..Ew,or tlsE M"amataas obsetved silence (47-49)~ CHAP" "ER, XX If. (KURUKSHETRA AND THE DUTY OF THE BRAHMAIVAS.3 r AISHAMPnYANe said :-Although they listened to the instructions of their preceptor in the shape of a mountain those Brahmana house-holders, devoted to asceticism, could not give up bodily attachment. So the worship of fire with oblations daily increased and the worship of Vishnu and preceptors was also introduced. Thus O king, for the purification of the souls of the Brahmanas Karma Kanda was

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introduced in this world by those Brahmavadins (t-2). Dear the mount Vindhya on this earth there is a sacred province by the name of $urukshetra which is even, shorn of thorns and full of woods and twigs by which fire may be lighted. Performing God's work with pure heart the great 9rahmana householders lived there and practised ascetic ,nces. Even the Yatis with great eagerness live there ~iring piety. The Brahmanas, who have followed the 'w mode of fife, who perform Agnihotra ceremony, -oiled their anger and passions, who wear bark and v who live on unsolicited food, also wish to live them -radually obtaining it by the will of the Providence, ,nas, with great care observe this mode of life. . :snows this sacred initiation which was practised by th, rahmavadi Munis of old, attains to eternal virtue. Without thoroughly mastering the. Vedas one should not lead the life of a householder, should not observe the most difficult Brahmacharya, should not live the life of a hermit, and should not give up the duties of a householder. Save by mastering the Vedas miseries will never end. To the reciters of the Saman and Yajur Vedas dhc, lZiks are their acquirement. The ascetic Brahmanas,

HAK,IVfiM5F:A. who wish t(c) live like hous\~holders, can receive instructions of the Vedanta from tt.~ir preceptors, and reap the fruits thereof. A pious king shoi~',d compell him who does not hear the Vedas or celebrate the Vedic rites to act like a Sudra. On the other hand there is none amongst the Brahmanas who does not respect the Vedas. A student or a householder, every Brahmana controls his mind when he listens to the enunciation of his duties, reads the Vedas and receives the instructions. Therefore no king should disregard a Brahmans. Therefore a Brahmans, who acquires the knowlerdge of Sastras, who gains the transcendental knowledge, should thus read the Vedas and control his senses (3---i 5). CHAPTER XXIlI. (THE BEGINNING OF FIGHT BETWEEN DEV R `. AND DAITYAS.) VAFSHAMPAYANA said:-The Rishis a~', d Gandharvas, beaded by Narada, who were well-read in the Vedas and who were not visited by sins consequent u'/ on the omission of rites, worshipped the Brattmanas with placing the sun and moon before them. And they always worshipped the Grandfather (Brahma) in sacrifices as a son adores his father. Eulogised with sweet words by those Brahmanas who had controlled their five senses, who always did good by all creatures and wished them well the Lord Brahma said :-"By good luck (you have undertaken those sacrifices)" ( t-4)~ "f'ebereupora the omnipotent L.tBxel addressed Kasltyapa FFAPt1VA~i'SHA. 879 saying :--" you will, with ur sons, celebrate sacrifices on earth. The Yaks----- and .f-ne Asuras will all celebrate sacrifices with profuse hj,fa." Thereupon desirous of vanquishishing one another the Daityas, elated with the pride of their strength, and the Devas began to quarrel, saying "we will first celebrate sacrifices, we will adore," and were about to fight with one another. The Rishis, whose sins had been washed away by ascetic penances and the Brahmanas who had read the Vedas and their auxilliaries, prevented them all. Although prevented like unto bulls in Gokula they began to fight with one another. Leaving aside sacrifices they begin to fight in right earnest. And when the battle set in they felt a desire for conquering their vital breath and met with death in the presence of all creatures. Thereupon controlling their external senses through understanding and non-attachment engendered by true Juana the Asuras and Suras, like unto birds with wings, controlled their own minds.

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Thereupon as a boat sinks down under the pressure of the weight of men so the earth, the ground of sacrifices, was agitated with the flames of worldly objects. Like unto itk.-ing bulls the Yoga postures are broken and the tubes are ag 'ed by the vital breaths. Afterwards Madhu, whose in tellectuampfaculties were agitated and Vishnu, identical with the qurt';ty of Sattwa, fought a dreadful battle which almost overtur~.,ed the cycle arid struck terror unto all creatures. Ther\ upon as the cloud pacifies the forest set on fire so Vishnu c.ntrols all the mental energies. He, who recites the name of the Lord, appears in Sattwa-guns after controlling his mind (t-t6).

CHAPTEt\ XXIy. (THE FIGHT BETWEEN MADHU AND VISHNU.) VAISHAMI'AYANA said:-That powerful Daitya Madlru of dreadful prowess bound Matrendra on that mountain with a sharpened noose'' (t). According to the words of Pralhada and on the wane of true understanding Madhu, desirous of possessing tile future dignity of Indra, bound him all on a sudden with invincible iron nooses; and issuing out for battle at tile head of his army he invited the fierce Vishnu for fight, as if urged on by death himself (2-4). Having divided themselves into divisions Kashyapa's sons subjected themselves to Madhu's control. And taking up huge clubs they ran out for battle. The Gandharvas and Kinnaras, expert in the art of singing and dancing, sang and danced on all sides. With the sweet music of stringed instrument, they pleased tile fighting Madhu and made him absP minded. When tile Danavas and Devas came withi other's view Madhu, shouting up, fixed his rind on As fire lives secretly in wood, so Vishnu, eyes, drew Madhu's mind into the objects of appeared in the mount Mandara: Having ' a little tile Rishis, of burning iutelligen' father before them and disappeared ant (5-tz). Worked up with anger, Madhu, - eyes rolling in intoxication, struck Vishnu on the forei. ~ with his hands. But he did not loose a single step for it (t2). Vishnu too struck with tile tip of his finger the Daitya Madhu on the breast. Thereat vomitting blood he dropped down on eartlre * The estoteric meaning of the passage is that Madhu the spirit of stupefaction which is a demonaic emoiep.brnd~ (M`henda) the soul p~vthln the body, gained Grand= figr. heard with truth With the el, formed. And United with the bon tiAptpVAM$iiA. Awating for the the hour of wrestling Vishnu, of inconcievable prowess, expert in figl~nng, did not strike the Daitya when he fell down. Ther=upon touching the ground with his knee-joints the Daitya Madhu rose up like Indra's flag. staff. And having his mind filled with anger he, as if, consumed all tile quarters with his eyes. Afterwards roaring with harsh words and desirous of killing one another they ' engaged in wrestling (z3-t6). They were both endued with the strength of arms, expert in fighting, great ascetics and truthful. Those two great heroes began to assail each other. It appeared that two mountains, with rocky wings, were fighting with each other. Infuriated with fighting they wrestled with one another on the ground. And as two elephants strike each other with their tusks so they struck each other with their nails (c7-tg). Thereupon as after the termination of the summer season and in the beginning of the rainy season gold, mixed with her mineral substances, comes out of the mountains so d gushed out profusely from the wounds. Covered with blood they began to tear the surface of the earth feet. Striking each other in many ways those

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`ought as the two birds, desirous of eating flesh, ether with their wings. Thereupon creatures sing the glories of Vishnu identical :-itual powers in the sky over Pushkara. (;re, water and earth this body is .ess is then set to that body. ,i senses as consciousness the great .Brahman is,called Jivn. When the subtle cause is destroyed all the primary elements exist in it, and that subtle substance again appears in many forms. The subtle soul, although disassociated from tile body, pervades all objects of the three worlds as consciousness and enjoys them. For the suppression of the wicked and protection of the pious. N.vara, identical with Yoga and the protector of Dyuloka,

HARIVAMSF:k. assumes the form of a man, 5~aesha, tortoise and others and upholds Ananta who holds up tpe earth and the four Vedas identical with himself. The Lard exists in the Brahmanas as the Vedas, in the Kshatriyas as warfare, as trade in the Vaishyas and as service in the Sudras (29-a9). Living in the kine the Lord is distributing amongst .you milk ands sustaining you. Stationed in sacrificial ingredients he iFprotecting you with fruits, the departed manes with the smoke of Havi and the gods with a portion of Havi (3Q)., With four elements and seven sorts of food the Lord, along with the departed manes, is protecting the three worlds (3i)~ The form of those seven kinds of food is the sun and the moon, which becomes manifest and unmanifest through their own energy (32). Mind, words and vital breaths-these three continually increase the sun ; and with the remaining four the moon increases in his own disc (33). The three classes of Pitris spoil the balls of food offered to them and the remaining four classes accept them (3~). As gold is converted into an ear-drop so thou art hidden in the five senses : thou dost live in egoism and other principles ; thou, halt emanated from the Eternal and Undecaying Brahman (35). The fire and air draw energy from thee : because.".ey draw their energies from thee thou art called A,"' ' a (36)a When the end of the cycle sets in, thou dust as 'it scorch the universe with thy rays and devour it: and;- `i,herefore those dost attain to the highest spiritual pow9lt (37) In Amaq vashyl (the night in which the moon is ,~ of at all visible) and the full-moon night thou dost ray: ge secretly with the Rishis sprung from the sun, moon and the Vasus (38). Thon dost celebrate sacrifices which yield nourishment, grant heaven and do not bring about the deterioration of virtue During Amavasya and urnim'I thou dust appear in trees, herbs and the earth as the moon. And for being born again thou lost take birth every fortnight (39-(r)). ~? lord cal elements, hakaver exias as Oe surface of the f-l ARI siAMStfA, earth for the nourishment of creatures who have gone away and who -will. come again i:; identical with thee (I). All the daily obligatory rites that are extant on earth are identical with thee. Thou art at one with Yajna, Karma, Mantra, words and atman (z). There are two ways leading to heaven, the sun and the clear moon. The latter is the way to the region of the departed manes and the former is to that of the celestials (3). In the shape of creatures and guided by mortal regulations thou dolt range in the universe only ; destroying the senses in thy own form thou art living invisible to all. Thou art born alone ; thou art the ancient universeal Purusha : thou art undecaying and incomparable thou art self-controlled and yet thou dost play. In energy thou art like fire, and thou art ranging assuming the form of air : and thou art always enveloped with five subtle elements. In the work of the control of mind and external senses thou dost exist as Jiva ; in the work of emancipation thou art the Pure Intelligence ; and in the work of daily destruction thou art in the form of Rudra. Thou dose protect the universe as Vishnu. The various orders and castes are identical with thee: thou art the consciousness of tfit:$~ eye and senses. The self-controlled and sinless Munis, who h~._ attained the Great Brahman through their works, who coniaer the friend and toe as equal, always serve thee (4448 ) Thus eulogL.zed by the various Siddhas and Munis the great Vishnu tho ht of the form of Hayashira. While the Lord assumed tform identical with the Vedas and the body identical with all the gods Siva remained on his head and Brahma in his heart. The rays of the sun remained on his Kundalas and the

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moon and the sun on his two eyes. The Vasus remained on his two JangfiAs and all the Siddhas and gods on his joints. The Vedas remained in his words, the Maruts and Varuna on his knee-joints. Having thus assumed a huge form, highly wonderful even unto the gods the Lord

HARIVAMSiiR.. Hari, with his eyes reddened in anger, began to assail ti,., Asura the very personificatio~., of stupefaction. Like unto youthful damsel clad in a white cloth the earth was filler: with Madhu's fat and flesh (49-5$), Therefore, O kink, the Qsartla is called Medini and perhaps for thousands of Asurashe has obtained the appellation of Dharani (Kg), CHAPTER XXV~ (VISHNU KILLS Mt1DHU). VAISHAMpAVANA said :-Beholding $Iadhu's overthro,y L,n Pushkaea, all the creatures, filled with joy, sang a,~, danced on all sides (I). As if riving the sky with its golden summits covered with various mineral substances the fore most of mountains Suparshwa shone there (a). The moun.. tains covered all over with minerals shone there elevated summits like unto clouds charged with ,''- ;rtning S). On account of their summits being covered ~,vtth sand end powdered coal raised by the wind the appeared like so many huge clouds. The mountains, whos~surnmits were covered with clouds, whose trees were sddttered with their wings, from which was produced profus% gold, were as if stationed in the sky. Raised by the wind the winged mountains, having their summits covered with golden minerals, struck terror unto all birds. The golden noounwins were covered with crystal, emeralds and sapphires. The huge mountain I-Iim5laya was covered with white minerals. And when his golden summits and wings are '~hk.~.cl Rye ~v t13~- -,.i93., ,,4 the sun they display various sor-9.~ HAIt19JArviSPiJa. of jams. The huge mountain Mandara, filled with crystal and containing two gate ways built of Vajra, shone like tire celestial region. The mount Kailasha, adorned with various minerals, its high summits like unto so many gateways, and trees covered with Gandharvas playing on musical instruments, the Kinnarras sinning and the celestial maidens, making various gestures, appeared like a sporting mountain (q,-IZ). With Madhu's singing, acting, dancing, playing the mount lsail3sa excited desire like unto Cupid (I3), Vishnu, in the shape of the earth, blue mount Vindhya with summits like unto clouds stricken with the rays of the sun, staitioned on the mount Meru, sent down showers on earth through clouds (LI-I5). With rising clouds the mountains discharge pure water, various rocks, mineral substances ; and through springs they discharge water clear tike crystal. After the end of the rainy season trees, like unto clouds charged with lighning, shine being adorned with flowers. The elephants have been adorned with various ornaments of gold. Hanging and blossoming creepers, supported by trees filled with birds, are as if dancing on being shaken by tht~:r,Yind. And during the spring the creepers, shaken by a gust oKf, '~d, like unto waves striking against the bank, are pouring blossoms like unto drops of water. The earth has been covered .~yith various huge tres covered with fruits. As if singing songs the trees, fond of honey and birds, are announcing the ~;~p,roach of Cupid. The Divine Vishnu, the destroyer of dhu, created a river of currents. That stream had many fountains, profuse water and beautiful landing places. The shrines, situate on its bank, were charming and beautiful. It was full of clear water and carried fragrance of flowers (I6-23). Enlightened by the Vedic words "there is nothing else but thee" she enters into the Yogin's heart. Enlightened by the Vedic words, and assuming the form of Kapila; ( i, a the balanced state of the

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t9ARIVAMSHA, three qualities) in yoga she yejlds milk (i.e. unfolds spirituascience) (24-z5). When all tire Intel?ectual faculties are destroyed only Pure consciousnes remains ; the three universe' tendencies (Gums) resort to tire material body only feknowing the subtle element. Thereupon the Yogin, wit%-. mental concentration, adores the highly wonderful, eternal and pure Atman. Brahman, in the shape of pure _7nana, crossing over all objects of consciousnes like water in desert, pervades the entire creation. The beautiful, we1Cformed illusory Maya covers the celestial Atman. When the cover of Avidya is removed one can see Atmar_ The consciousness of ego is invincible like a mountain. 1( depends on the three universal tendencies or Gunas. I;~ exists eternally and is served even by the Siddhas (z9). CHAPTER XXV1. (AN ACCOUNT OF PIRTHU AND THE CHU( tNG OF THE OCEAN). V ANAMEJAYA said:-0 Brahman, when egoism seed ignorance thus prevailed all over the /;vorld what did the people do (t) ? VAISHAMPAYANA said:-Inorder to took after the work of adminstration Prajdpati, along with the Rishis, installed Vena's son Prithu on the throne (2). When the Treta Yuga set in the people spoke amongst themselves := 6He is our most excellent king born (3). He will grant us liveIihood,protect the Brahmanas and all creatures in satisfaction of duties entrusted to him by the ford" W. lft EIARIVAMSI-IA. In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the tableland of the mount Gandhamadana (g). Thereupon when the spring set in gods and Danavas, smelling fragrance from all sides, were highly pleased. They thought :-f'The fragrance of flowers scattered by the wind is highly charming and delightful .therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6-8). Excited with that smell they all said in a body :-" Such is the power of every flower : we do not know what will be its fruit (g). Various modes of action are to be ascertained by inference. By tore power of this understand ing men perform auspicious and inauspicious deeds (to). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in watery (it). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avadya or ignorance (ta). The great force Vishnu, whom we worship, will be our guid,~ (in Yoga) : and although living with Ripns (passions) still we will conquer them earl enjoy Dyuloka and ~~,. ~lolea (t3). With roots, leaves, branches, flowers and fruitsi- we will carry ambrosia to earth. (Iq.). Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamadana. ~,~A~nd then they ran for uprooting the mount Menders and agit~d the earth. The Danavas, born in the race of Danu, could not uproot the mount Mandara. Their * The esoteric messing is :-The mount Mandara means true understand. ing; Payas means Ynana or knowledge and Oshadhis-bodily attachment. The mEaning is that by means of true understanding me will drown bodily attachment in true knowledge. f That is being united with father, wife, brothers, children etc,,

"WHrvAMSrtA. Lenees bruised they fell down into the hollow of the mountain (I5-I7). Thereupon having dissipated their sins through ascetic penances and controlled their self through proper underc2anding they bent their heads down grad sought refuge with Ghwara (Ig). Informed of their mental desire the omniscient and self-controlled Brahm$, who can go everywhere ';or the well-being of all the worlds,

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said in an invisible voice (Ig=2o). " Let the Adityas, Vasus, Rudras, Maruts, gods; Yakshas, Gandharvas and Kinnaras be united and uproot ~~15e mount Mandara and possess the herbs the very essence of the Himalaya" (2I-23). Hearing those words in the presence of all, the Daityas, endued with the strength of arms, multiplied themselves into many with mind and words year the ocean of salt of water where Pushkara was placed by all the Devas and Danavas (24-25). Having converted ~~R~e mount Mandara into the churning rod and Vasuki into chord they churned the ocean of salt water with the herbs for F.:rrousands of years. With the mixture of water and herbs ~~,tose ambrosia in the form of milk (26-27). Possessed hy avarice and anger the Asuras pilfered that ambrosia. '.,hereafter arose Dhanwantari, wine, Sree, Koustava jewel, ~f:e clear moon, the beautiful horse Ucchaishrav~ ` J thear milk. Inorder to take it the Devas said to Rahu(:-" Nonce a._nonast the Daityas and Danavas, has drunk this ambrosia..` Thereupon with discus Hari cut off Rahu's head. Earth mself snatched away from Indra's hav3 that nectar-like ,7uana which even the departed manesOd Munis have not ,:-joyed perpetually. Urged on by the Vedic phrases and a.~ cepted the discipleship the Ea- ~,~,~ ;recta C FIAPTER XXVII. (THE DESTRUCTION OF BALI). nNAME,)AYA said :-The Daityas were slain by Vishnu's power: but what did they wish for when they grew powerful (I) ? VAIStiAMPAYAIVA said :-Tile highly powerful Danavas, (r)n account of their prowess, prayed for kingdom and the truthful Suras desired to carry on rigid austerities (2). jANAMEJAYA said:--Having acquired lordly powers, why did Bali, born in the race of Hiranyakashipu, celebrate in the days of yore, a long-extending sacrifice in the land between the Gangs and Yamuna (3) ? VAISEIAMPAYANA said :-O great king born in the race of Bharata, the highly powerful Bali, the foremost of Danavas, celebrated a Rajasuya sacrifice with profuse gold in the land situate between Gangs and Yamuna. That was like a great ascetic penance for tom. When that great Asura undertook the celebration of the Yajna, many Brahmanas observt,c,'-, of ascetic vows and well read in the Vedas, accomplisro'~d 1'atins, Valikhilya Munis, and many other twice-born ones, who daily practised many religious rites, came there in a body. In that sacrifice rich presents were made And tire paeceptor Shukra, like unto fire amongst the $rabmanas, cpe there with his son for officiating as a ,priest on behalf of Bali. Litre unto Hiranyakasbipu amongst the Daityas Bali said to Saraswati :-~ Thou didst tell me that thou wouldst of thy own accord confer a boon on me. Do thou do it now" (q.-to). . In the form of a dwarf Vishnu accepted as alms ground Y:%r placira his three feet from that descendant of I:Iiranyakasbipu (II). Afterwards the Eternal Vishnu invaded 112

tIARIVAMSHA. the three worlds with his three foot-steps and assumed ,, celestial form. Deprived of their kingdom and with the: soldiers, Prasas, swords Tomaras, rods, flags, standard. ;gars, coats of mail, cases, axes and other weapons, the Daityas entered into the nether region. On the other side, filled with joy the gods, along vrit=-_ Vishnu, at once rose up and installed Indra as their kirc. for establishing their sovereignty over alt the worlds. Bali gratified them with the offering of ambrosia. Brahma gav~_~ that ,ambrosia to Mahendra. With this work Bali was shor,~ of his sins and became immortal (r2-g6). Thereupon first of all the gods blew the cmnch-shel. which sprang from Brahma's hands and tire blare of whricl2

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made the hairs of the enemy stand erect. Hearing the,: Mare of that conch-shell the three worlds were controller and having obtained Indra as their king they enjoyed great peace. Armed with weapons made of fire and effulgent Llae three worlds stood before the mount Mandara (17-ag). CHAPTER XXVIII. AT (SIVA OBSTRUCTS DAKSHA'S;SACRIFICE AND HARI FIGHTS WITH HIV.) AISHAMPAYAIVA said :-D I$h3rata, thereupon they all enjoyed peace and a kingdom of prosperity was established. ."fit that time there existing no difference as regards the knowledge of spiritual science between gods and men they all unitedly cultivated the knowledge of Atman. Many how7ver wept on the other hand; the gods accepted t=he saEriEtARIVAb1SliA. Thereupon having instructed Prachetas Dakslra for celes Grating a horse-sacrifice the divine Vrihaspati came there encircled by the Rislris. Daksha was the maternal grandfather of all. Therefore in that Yajna of Daksha's who was devoid of tire knowledge of Self Rudra, together with Nandi, set in obstacles for his own share. Rudra's form, by his own desire, was divided into two. The greatly pious Nandi was born as a man. Through his Yoga power the Eternal Brahman, so well sung in the Vedas, was manifested by Rudra (3-6). Encircled by various Ganas, such as Sarupa Arupa, Virupaksha, Ghatodara, Urddhanetra, Mahakaya, Vikata, Vamana, Shikhi, Jati, Trilochana, Shankukarna, Chiradhiri, Charmi, those holding nooses, clubs, bells in their hands, arose wearing Kundalas and Katakas and those carrying bugles, flutes and Mirdangas, Rudra ran on for ob. structing Daksha's sacrifice. The goblins had in their hands conch-shell, Muraja, Tala and Tala. Rudra, the holder of trident and other fierce weapons, worshipful unto the sacrificers, shone tike burning flame in that sacrifice. It appeared that tithe burning fire of dissolution was about to devour the universe. As at the end of a cycle the fire of dissolution devours in no time the whole universe, so Nandi and the holder' c:.' Pinaka were about to spoil that most excellent sacrifice. Striking terror unto Munis wearing bark and skin the night-rangers ran forward to up-root the sacrificial stakes. The Pramathas, having coppery eyes, drank up sacrificial offering~,,,, with their tongues. Others, with the end of their tong~'&,Z!s long like the trunks of elephants, began to devour the animals. Others up-rooted the stakes and struck the beasts. Some threw water into fire and laughed; some, shining with eyes red like Java flowers, stole away the Soma, juice. Some, with their hands resembling lotus-stalks, cut off the Darbha grass. Some broke down the sacrificial posts and others threw away tire jars. Some felted the golden trees set up for beautifying the ground.

HARIVANi3HA. HnRwAMSHA. :tome with arrows broke down the golden vessels. So destroyed the vessels and some uprooted Arani. So~-,, ~. broke down the altars, some ate the balls of rice and sorn..;_ Jpoiled ,the various articles with their nails. Thus coat. ^aually obstructed day and night that great sacrifice begs; to roar like a mighty ocean. On the other hand taking u-the bow made of Kz'chaka bamboo, that was formerly give to him by the Self-sprung Brahma, the hi ghly-powerEu' Mahgideva set arrows to it. Then drawing his bow with 1,

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knees he struck the great Yajna. Wounded with arrow; that great sacrifice leaped up into the sky : and assuming, the form of a deer and crying aloud he approached Brahma. Wounded with arrows the sacrifice found shelter or peace: nowhere on earth. Assailed with arrows piercing to hip very vitals he sought refuge with Brahma (7-25). In sweet, auspicious, humble, powerful and grave accent Brahma said to the sacrifice in the form of a deer o(r)" G great deer, you will thus remain stationed in the sky. You, 'have been defeated with an arrow of bent knots and variegated colours. Therefore united with Soma do you live: wvitty the eternal Rudra at the head of the planets. Acquir-. ~ng movements in the sky be you united with stars; be you, Dhruva amongst the luminous bodies. And this celestial blood, which is gushing out of your wound, and which as, dropping on the sky in consequence of your running, wil? assume various eolou.r~l and will be celebrated as the region of Retu. During the rainy season it will form the sign o showers unto creatures. Seeing it p ele will meet wits: happiness or sorrow. On account of its resting on sense it will in the sky pass by the name of lndra's bow. O king; men's eyes will observe it with surprise. It will be won= irons, variegated and will be perfectly planned by the mind, i n tine sky of heart where Brahman is perceived it will be oaa n only nn name. It will not be seen in night. Thi-, seen in the first pa:` of the day. Rising UP From the earth it will disappear in the slcy. At that time hundreds of Prachetas ? 7akshas, in fear of Rudra holding his bow, will simultaneously run away. With his Pinaka burning like Brahma's rod at the end of a cycle Nandi stood there along with other Rudras. Holding up with one hand a huge bow and with another his discus the the large-armed Vishnu stood there. Holding his conch-shell and club in his another hand and the sword in his fourth hand Vishnu stood in front of all desirous of fighting with Rudra (26-37)~ Thereupon taking up his Shranga how, his conch-shell peerless in the world and arrows Vishnu, with his soldiers, stood at the head of the battle. Then putting on his gloves and armour he shone there like an ocean with the moon. With various celestial weapons the effulgent Adityas and Vasus stood around Narayana. The :Vfaruts and Vishwas took up Rudra's cause. The Gandharvas, Kinnaras, Nagas, Yakshas, Pannagas and the Rishis, who had laid aside the rod of chastisement, wished well of both the sides. Wishing for the well-being of all the worlds they continually recited Lord's names for the universal peace. Rudra, standing at the head of the battle, struck Vishnu on his breast and joints with sharpened arrows. Vishnu, the soul. and origin of all, was not agitated thereby. Although he was endowed with six senses still his mind was not possessed by anger. Then Vishnu, bending his how, set arrows to it. And in no timeVc he discharged that arrow, like unto the uplifting Brahma ~eapoo, on Rudra's breast. Even the mount iVIandara is shaken by the thunder-bolt : but wounded with that arrow Mahadeva did not tremble. Thereupon leaping up all on a sudden the Eternal Vishnu got hold of Rudra's throat and for that, the deity obtained the appellation of blue-throated (38-47)~ VISHNU said:-" Thou art without birth and death. Do.

g94 HARIVAMSHA. thou forgive me. Thou art the preceptor of all creature:: and scriptures. I know thee" (48), O descendant of Bharata, the Lord is the agent of ar actions and the most excellent of all elements on account of their being endless. He is the material and efficient cause of the universe and he has performed the most auspicious works. Then from the sky were heard highly. wonderful words emanating from the mouths of the Siddha::~ Salutation unto thee, O Eternal Deity (49-5t)~ Thereupon raising up his Pinaka, the powerful Nandi, begotten by Rudra, almost beside himself with rage, struck Vishnu on the head. Beholding Nandi the foremost of gods, the omnipresent Lord Hari stupified him

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smilingly. Burning in 12i~; energy Vishnu, the giver of the highest object of life, endued with forgiveness, stood there firm like a mountain. Although powerful like the fire of dissolution still the unconquerable incomparable, eternal Hari of a quiescent soul, on being propitiated, apportioned a portion of sacrificial offerings for the intelligent Rudra. Vishnu, the foremost of gods, is always virtuous and shorn of desires and by him the sacrifice was again established. O king, in that dreadful encounter between Vishnu and Rudra the Ganas did not leave the parties they respectively espoused. A righteous battle took place at the time of the spoliation of Daksha's sacrifice. And at that time the destruction of sacrifices was introduced in the' world. O Icing, by the grace of Vishnu, the Prajapati Daksha, who was not conversant with the knowledge of self; acquired the knowledge of the Suprem ,;-soul as the fruit of his sacrifice. This lotus incarnation of the Great Vishnu has beer recorded by the Rishi Dwaipayana in the Poushkara Purana and has been in order improved by the great Rishis. He, who with attention listens to this Purana, acquires all objects of desire in this world; and shorn of grief he enjoys happiz rzes2; in the next world. The man of great intellects who HAI21VAiVIbHA, being purified and self-controlled makes the Iirahmanas listen to this celestial theme, studies all spiritual subjects and is honored in the region of gods (52-63). CHAPTER XXIX. (THE BOAR INCARNATION OF VISHNU.) JANAMEJAyA said :-We have heard from the pious sages while reciting the Puranas about the boar incarnation of Vishnu of incomparable energy, but we know nothing about his works, accomplishments and object. Is that Lord identical with sacrifice or Yoga ? Is his body made of elements or illusory? Who is the presiding deity Hari, or Hara ? How is his prowess and conduct? What did he do in the days of yore? Do thou describe truly before these great Brahmanas this boar incarnation recorded in Srutis (t-4). VAISHAMPAYANA said :-O king, I will describe to you the boar incarnation of Krishna of highly wonderful deeds, which has been described at length in religious books by Krishna Dwaipayana. O Janamejaya, being purified and self-controlled hear how Narayaria assumed the form of a boar and how Hari~&,he slayer of his enemies, assuming the boar form adorned with the sacred verses of the Sruti, raised up with his tusks the earth sunk underneath the ocean. This highly sacred Purana is like unto the Vedas, and is adorned with Srutis. It should not therefore be recited to an atheist. He is a spiritual man, who knows the meaning of this complete Purana and of the Sankhya and Yoga systems expounded in it. After the running out of the

HARt4'AMSHA. Erousand cycles and the termination of Brahma's day, when 1 sorts of evil omens appear and all the elements become i visible Vris;hakapi, identical with Hari and Hara, takes the arm of Hiranyareta, as the fire, air and the sun, consumes tire ,;orld with his flames and dries up the Vishwadevas, Sadhyas; Rudras, Adityas, the two Ashwinis, all the Patriarchs, the .even Rishis, Yakshas, Rakshasas, Gandharvas, Daityas, Pishachas, Nagas, the various classes of Bhutas, the Brah_ cnanas, Kshatriyas, Vaishyas, Sudras, quadrupeds and other uoener animals living on earth (5-t5). Thereupon in the last part of Brahma's day, when according to the desire of Ishwara, thirty-three celestials, ,well-read in Itishasas, Upanishads, Vedas and other sciences end engaged in pious works and having their faces discoloured and limbs burnt by his effulgence took Brahma, the origin of the universe, before them and appeared there the great Yogin Narayana in the shape of a swan entered into

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d`lari. As in this world the sun daily rises and sets so the hods appear and disappear in Narayana. I will describe it (y6-2o). A cycle consisting of a thousand years complete called Nz'shesha for at that time the world, the instrument cE dissolution, does not exist ,and so all the works of creatures are brought to a close. Having destroyed all the w=rorlds consisting of the gods, Asuras and Pannagas, the 1-..ord only, the preceptor of the world, lives in His own Self. After the end of each cycle the Lord, again and again, creates all creatures. The Lord is unma~,n~ Fest and Eternalo -"be whole universe exists in Him. yen the world is ~Aivested of the rays of the sun and the moon, of smoke, fire, air, sacrifices and religious rites, when the birds become :.iotionless and no animal moves about, when the whole World is enveloped with darkness, and every thing becomes e,.6visible, when all the works come to a close, when the fall lightning, earth-quake and other portends disappear, crhen the enemies ire destra5w4~ ~~a the uuiverqe, identical ttARtVAMSq1e 11 t with Narayana, arrives at a state of equilibrium Hrishikesha, the Great soul, strives to sleep. W caring matted locks like unto a thousand flames Krishna, clad in a yellow raiment, resembling a cloud in hue and having red eyes, a breast pasted with red sandal and adorned with the mystic mark of Srivatsa, appears there like a cloud charged with lightning. A garland of a thousand lotuses adorns his neck and his wife, Lakshmi, herself remains attached to his person: Thereupon Vishnu, of incomparable prowess and identical with virtue, the grand-father of all, enters into an undescribable Yoga sleep. Thereupon after the com= pletion of a thousand years he himself awakes as the Lord Purusottama the masker of all the celestials. Afterwards the Lord of the world again thinks of creating the universe. With his supreme power he creates the departed manes, gods, Asuras and men. He then thinks of the works of the gods. That lord of speech then creates all the worlds (21-3). The Lord is the creator, protector and destroyer : tie is the ordainer : he is self-control and regulation (35). All the gods are identical with Narayana, all works are identical with Narayana, all truth is identical wiih Narayana anAd all dignity is identical with Narayana. Alt Yajnas and Srutis are identical with Narayana. Emancipation is identical with Narayana and He is the refuge of all. Virtue and sacrifices all depend on Narayana. Knowledge and ascetic penances all proceed from Him. There is no god superior to Narayana : nor tt,ere will be any (36-g8). He is the Self-sprung Deity, ~te lord of the universe; He comes within the ken of knowledge as Brahma and within that of perception as air. He is identical with yajna. He is known by us as both manifest and unmanifest : he is omniscient and the creator of all. He displays what the senses cannot : and the latter cannot perceive what he does not display The gods, the patriarchs and the seven Rishis have not been able to know the end of Him: Therefore the Sruti says a13

HARIVAMSFtA. tlhat He is without' end. His most supreme form the go; cannot see : they only adore that form of His which f-' assumes at the time of His incarnation. The gods only that form of His in which He manifests Himself. The for which He does not show no body can search for. He is ta::. lord of elements, the motion of the vital air and the fire r. digestion. He is the distributor of energy, asceticism ar:,-, ambrosia. He enjoys the fruits of Chatzsrhotz~r in foi ;_ Asramas. He is the ordainer of four Yugas and four ocean,-, He is the great Yogin. Having destroyed the univerr~ ;: He keeps it in his womb for a thousand

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years and tla-,~ unfolds the egg. This omniscient Prajapati creates tire goo . Asuras, the BrAhmanas, serpents, Apsaras, herbs, the upholc. era of the universe, Yakshas, Guhyakas, and the" Rdkshas-,,,~.~ (39-47) CHAPTER XXX. (THE WORK OF CREATION AND UPRAISING OF THE EARTH.) VAISHAMPAYAIVA said:-The Ve is Sruti says tlra_ formerly this universe of Brahma a ~~sted in the shape a golden egg. Thereupon for creating the world tl.S omnipotent Lord cut off the egg which had its mouth ur wards. The Lord, who was conversant with the knowledg` of all divisions, again divided it into eight parts. Tl u etherial hole which was on the surface of the egg was cot' vetted into the most excellent Brahma region intended for the virtuous. And the hole underneath iva,, covrrtPrj intf HAIZIVAb45MA, R.asitala. As the material cause of the universe the Lord created that egg with eight sorts of holes; and he then divided senses, in the shape of holes, into gross and subtle elements. And the various parcels of the egg dyed with diverse colors were converted into variegated clouds. The liquid substance, that was in tire egg, became gold on earth. O King, as tire world is cct,vered with oceans, at the time of the universal dissolution so the entire universe was covered with the streaming juice of that egg. And the water, drat came out of the egg which the Lord created formerly for the construction of the celestial region, became , the golden mountains. With that water, all the quarters, sky, tire region of Naka and all other interstices were covered. And wherever that water dropped mountains were created. The earth was thick set with mountains and became impassable. Assailed by those mountains extending over many Yojanas the earth was pressed down by their weight. The celestial water, identical with Narayana which flowed down on earth became .the golden energy. Assailed by that energy and unable to bear it the earth entered into the region underneath. Seeing the earth enter into the region underneath, tire slayer of iVladhu, for the well-being of all, devoted 11 his attention to raising her (c--t61. THE LORD said :-Assailed by the weight of my strength the poor goodess Earth is going to Rasatala like unto a cow thrown helplessly into mud (I7). The Earth said :--"Salutation unto Purasottama who is endued with three foot-steps, 6;E incomparable strth, the great man-lion of four arms, and who treats the mystic mark of Srivatsa on his breast and bolds the bow Shranga, discus, sword and club;(r8). O lord, thou dost hold Atman, thou dost uphold the universe, the elements and protect the world. Thou lost, by thy energy and strength, hold ail and I sustain them afterwards. cannot su.stain what thou dost not uphold. There: cler v by thee, 0 Narl,yr;

t1AfifVAMSHA. every Yucca, thou dost, foe the behoof of the world, relieve me of my burden. Assailed by thy energy I am about t.r enter into Rasatala. I do now seek refuge with thee. Ire thou save me. When I am oppressed by the Danavas and the wicked-souled Rakshasas I do seek thy shatter who art eternal and all truth. When my mind is possessed by fear I, hundreds of times, pray to thee in my mind who are broadshouldered and like unto a bull and seek thy shelter." The Lord said :-" O Earth, do not fear. Be selfcontrolled and enjoy peace. I do bring you to your proper place which you wish (rg-26)." VAISHAMPAYANA said:-Thereupon the great Lord though in his mind of his celestial forms and said o-"Assuming what form shall I upraise the earth ?" Then ascertaining how he would raise up the earth sunk under water, the Lord; :,~-)rting in water, thought of his boar-form. Hari, the upholder of the

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ground, thus engaged himself in raising up the earth. That Brahma form, indentical with worlds, was above the reach o all. It extended aver ten Yojanas, and was a hundred Yojanas in height. It was like a dark-blue cloud in hue-and its voice was like the muttering of clouds. It was strong like a huge mountain and had white burning tusks. It was effulgent like lighting and the rays of the sun. His shoulders were plump and spacious. His gait was like that of a proud tiger. His back was elevated and he was endued with all the marks of a hull. Having thus assumed the form o a huge boar, 'Hari entered into Rasatala. for raising up the earth. The J(das were the feet of that boar, the sacrificial stakes were its teeth, the sacri(r) face was its hands, C'ha'd was its mouth, fire was its tongue: Parbha grass was its hair, Brahman was its head. That Great Yogin was the distributor of days, nights and moments, was identical with the Vedas and their limbs,, arid adorned with Srutis. Having thus assumed the form of a sacrificial boas tie preceptor of the world immediately entered into the HARIVAMSHA. 90I region underneath. He held the earth covered with the mass of water. For the behoof of the world the Lord entered into Rasatala and upraised the earth with his tusks suck down there. Thereupon reinstating the earth in her proper place the Lord upheld the upholders of the earth and then released her. On account of her being held up by him the earth attained to peace and saluted the Lord Vishnu. Having thus assumed the form of sacrificial boar, the Lord, for the well-being of all, raised up the goddess Earth. Having raised up the earth from Rasatala that foremost of Suras, having eyes, devoted his attention to making various divisions of the world. Having assumed the form of a huge boar, the highly illustrious Achyuta, of unequalled prowess, raised up the earth with one tusk far the wellbeing of the world CHAPTER XXXI. (THE CREATION O$ MOUNTAINS AND RIVERS.) r AISHAMPAYANA said:-The earth floated over that vast expanse oft water like a boat. On account of the heaviness of her body she did not sink down (t). The Lord then thought of making divisions of the earth. He then thought of the height of mountains, the courses of rivers and their sizes, small or less. Having divided the earth iota four continents like unto four petals of a lotus and separated fans tae created the golden mountain Meru (2-4), going to tire eastern side he created the

902 HARIVAMSHA. HARiVAMSHA. 903 (Udaya) rising mountain a hundred yojanas in extent anti u thousand yajanas in height. With golden summits the fruity of his own energy and effulgent like the rising sun lie corri.pleted it with body and base (5-6). That one, having lotu~, eyes, created there golden trees of huge stems covered daily with flowers and fruits (7). The Great God Vishnu neXL created the mount Soumanaka which was a hundred yojana.: in extent and two hundred in height. He collected there thousands and thousands of jems and variegated altars shining like evening clouds, He then created the mountain of a thousand summits, the abode of hundreds of jems. It was thickly covered with trees and was sixty yojanas icy lieigl=. There the celestial Architect placed his most ex cellent seat adored of all creatures. He then created the great mountain Shaishira covered with forest. Its impassable caves were richly adorned. From it he created the celebrated river Vasudliara, originating from dews abounding in birds and adorned with banks. That river, full of sacred sacrifices, covered the entire eastern quarter with pearls and conch-shells, daily yielded ambrosial fruits anti flowers, and had profuse shade. It was adorned with many trees grown on its bank (8-t<5). Thereupon having created divisons of the West, the Lord created the charming mountain of half gold and halt silver in the south. Holding on one side the effulgence of the sun and on the other that of the moon that best of mountains shone there greatly in beauty (I6-i7). That mountain was as if simultaneously spread ~(er with the rays of the sun and the moon. Thereupon lie created in that quarter

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the huge mountain Bhanumanta. That mountain was covered with celestial trees conferring all wishedfor fruits. Then he created the mount Kunjara of the shape of an elephant (18-iq). It had golden rooms on all sides and was many yojanas in extent. He then created the mount Rishabba of the shape of a ,tar. It v;as covered tvith gol<ler~ sandal trees and was as if smiling with flowers. He then created the mountain chief Mahendra a hundred yojanas in height. It had golden summits and huge blossoming trees, T'-ie Lord created that huge mountain on earth, which, filled with diverse jems, was effulgent like the sun and the moon. 13e then created the mountain Malaya adorned with many blossoming trees (2o-23). He then created the mount Mainaka covered with a net of rocks. He placed that huge mountain in the southern quarter (24-). He then created the mount Vindhya endued with a thousand summits and covered with various trees and creepers. He theca created the celebrated river Payodhara, full of milk like sweet water, whirlpools and endowed with spacious banks, That river beautified the southern quarter (25--26). Having placed in the southern quarter that sacred river of ar hundred branches and many holy pilgrimages the Lord repaired to the western quarter. There he created a huge mountain a hundred Yojanas in height. It was adorned with ,variegated and golden rocks, caves, Shale, Tala and other trees shining like the sun and beautiful altars made of gold. The Lord established sixty thousand mountains iii the Western division. There lie created a Vaidurya mountains named Baraha in imitation of his own boar form, There were golden and silvery rocks. There he also established the huge Chakravan mountain of a thousand summits resembling his own discus. tie also created the silvery mountain~S,hank. covered with dark-blue trees resembling his conch=dell. On the summit of that mountain he placed the huge tree Parijata produced from gold and, jemsa Th a Lord Baraha created in the western division the sacred and celebrated river Ghritadliara of profuse water. Having thus created many divisions of the West he t-stah6sbed in the north many golden and beautiful mountains, lie then created the golden mountain Shoumya of the effulgence of the sun and extent of the sky. Even when divested of the

E3ARtVAMSHA. sun the country was lighted up with its effulgence. As with the heat of the sun the lunar region is lighted up so as i with the effulgence of that mountain the sun shone. It appears, from the subtle signs that the sun is giving its heat. Its thousands summits were filled with various shrines. He then created again the setting (A.rta) hill filled with various jzms. He then created there the charming and most beautiful mountains Mandara and Gandhamadana covered with flowers. On the summit of the latter he created the wonderful golden river Janavu. He then created the mounts Trishikhara9 Pushkara, Shubhra Pandura, the foremost of mountains Kailasha of the hue of a cloud and the mountain chief Himalaya covered with heavenly minerals: The Lords assuming the form of a boar, created in tine nothern division the heavenly river Madhudhara endued with all virtues and a hundred mouths. All those mountains had wings and could assume forms at will. The Lord Paramesthin made them all many coloured. Having thus made the various divisions of the earth the Lord thought of creating the gods and Asuras: The divine destroyer of the worlds having blood-red eyes, created, on all sides, for the behoof of mankind, many beautiful hills and sacred rivers full o water CHAPTER XXXIi. (THE CREATION OR T14E VEDAS.) VAISHAMPAYANA said:-Thus desirous of creating the universe the Lord began to think. While he was thus meditatjrg a f'~-r~nhT ~=.~ out of his mouth. Arriving befczrc !'-IAPZIVAMSHA. ie Lord, the F'urusha asked ` what shall ( do?" The Lord, the master of the universe, smilingly replied :-" Divide

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yourself into two." Saying this, the Lord disappeared. O Bharata, when the Lord disappeared bodily no relic of his movement was seen there like unto a lamp put out. Then the Iiiranyagarbha, who is sung in the Vedas, began to meditate on the words uttered by Him. Formerly the Lord of the universe was the only Patriarch therefore he alone is entitled to sacrificial offerings. THE PATRIARCH said :-The Great one asked me to divide myself into two, but I have a great doubt regarding the division of Self into two. When the Patriarch was thinking thus the word (r)m was recited; with its sound the earth, sky, and heaven were filled. When Prajapati's mind was practising (r)m again from the heart of the god of gods, sprang Vashatkar. Again originated the three great sacred words gym, Blaur, Bhuva, etc., with which the leaven, earth and slcy are filled. Aterwards was produced the sacred Gayatra of twenty-four words the originator of metres. Completely recollecting that celestial verse Prajapati created Savitri. The Lord then created the four Vedas, Rik, Saman, Atharvan and Yayush with their accompanying religious ryes (I-II). Thereupon from his mind emanated Sana, Sanaka, Sanatana, Barava, Sanandana, and the omnipotent Sanatkumar. With Rudra these six Rishis are the mind-begotten sons of Brahma. In Yoga Tantra the Yatis and the Brahmanas speak highly of theRe six Rishis, Brahma and Kapila. Afterwards the Self-sprung Deity created his eight mind-begotten sons namely Marichi, Atri, Pulastya, Pulaha, Kratu, Bhrigu, Angira and D-Iaru and the Pitris of all creatures, gods, Asuras and RaICStIaSaS. At the end of Nishesha Kalpa, the termination of the thousand Yugas, all these and their offspring disappeared from the world. Again after a thousand years these celestial Yogins, capable of procreating progeny, mill III c9of HARIVAMSHA. again take birth. For a particular work with the end c every cycle the gods change their names and births. Fron-: Prajapati's right thumb the divine Daksha was born. His wife was born from Brahma's left thumb. Daksha begat on that wife his celebrated daughters the mothers of the world. O king, with their progeny the whole world is covered Thinking in his mind about the multiplication of his progeny Daksha conferred his daughters, Aditi, Diti, Kata, Anayu, Sinhika, Muni, Pradha, Krodha, Surabhi, Vinata, Surasa; Danu and Kadru on Kashyapa. Daksha gave his ten daughters namely Arundhati, Vasu, Yami, Lamva, Bhimao Marudvati, Sangkalpa, Muhurtta, Sadhya and Vishwa, on Brahma's son, Manu. Then he conferred his beautiful daughters of blameless limbs, having lotus like eyes and full-moon-like countenances, namely Kirti, Lakshmi, Dhriti, Pushti, Buddhi, Medha, Kriy$, Mati, and Lajja, on Dharma. Then was born Atri's son Atreya full of water. He was of thousand rays, the lord of planets and the dispeller of darkness. Prachetas Daksha conferred on him his most excellent twenty-seven daughters, Nakshatra, Yogini, Rohini, etc. Hear, I will name the progeny of Kashyapa, Manu, Dharma and Shashi. Kashyapa begat on Aditi the gods Aryama, Varuna, Mitra, Pusha, Dhata, Purandara, Twashta., Bhaga, Angsha, Savita and Parjanya. We have also heard that Kashyapa begat on Diti two sons. They were Hiranyakashipu and.the powerful Hiranyaksha. They were endued with incomparable prowess and like unto Kashyapa in asceticis"Q~ Hiranyakashipu had five sons who w 4le all very powerful. They were Pralhada, Anulava, Sanglahda, Hlada and Anulhada. PCalhada had three highly powerful sons, namely Viroctaana, Jamblia and Kujamblia. Virochana's son was Bali whose only son was Vana. His son was lndradamana, the victor of hostile cities. Danu had numerous children who were all celebrated as great Asuras in the world. (c)f them the first-born Viprachitti became the king. Krodha HARIVAMSHA. 907 had many sons and grand-sons who were called Krodhavashas. They were highly dreadful and ruthless. Singhika gave birth to Rahu who assailed tire sun and the moon. He devours the moon and destroys the sun. Kata's children were like unto Death, highly dreadful effulgent, like darkblue clouds and had eyes shining like the sun. Kadru had many sons of whom the thousand headed Sesha, VASuki and Takshaka acquired ascendaney. They were all virtuous, well-read in the Vedas, engaged in doing good unto

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creatures, givers of boons and capable of assuming forms at will. Vinata's sons were Tarksha, Aristhanemi, the highly powerful Garuda, Aruna and Aruni. Pradha gave birth to the daughters Anavadya, Anuka, Anuna, Arunaprya, Anuga, Subhaga and the eight holy Apsaras worshipped even by the celestial saints. Alamvasha, Misrakeshi, Pundarika, Tilottama, Surupa, Lakshmana, Kshema, Ramblla, Mandrama, Asita, Suvahu, Suvritta, Sumukhi, Suprya, Sugandhya, Surasa, Pramathini, Kashya and Sharadvati were celebrated as Manneya Apsaras. Vishwavasu and Bharanya were known as Gandharvas ; IMenaka, Sahajanya, Parnini, Punjikasthata, Kratusthata, Ghitachi, Vishwachi, Urvashi, Anumloclia, Pramlocha and Manovati, these ten were the celebrated Apsaras. From Prajapati's determination were produced ambrosia, liked by the whole world, the Brahmanas, the cows and the Rudras. They have been all described in the Purana as the offspring of Subrahi. I have thus described the progeny of Karhyapa, I will now describe that of Manu. O sinless one;l will describe them to you in brief. Vishwa gave birth to Vishadevas and Sadhya io Sadhyas. Marudvati gave birth to Maruts and from Vasu Vasus were born. Bhanu's sons were Bhanus, Muhurtta's were Muhurttajas and Lamva gave birth to Ghosha. Jami gave birth to Nagadithi and 'Arundhati gave birth to all the objects of the world. Sangkalpa gave birth to Sangkalpe, and Lakshmi gave birth to Dharma's son Kama, the most

fiAPdilANiSHA. favourite of the world. Kama begat on his wife Rati twc sons Harsha and Yasha. Soma begat on his wife Rohir the great lord Varsha by whom the moon becomes effulgenf,W as soon as he rises. Thus thousands of wives and son: were born. This is the root of the world. The Lord Prajapall distributed powers amongst creatures according to them merit. The Lord then created the ten quarters, the earth, Rishis, oceans( birds, trees, herbs, serpents, rivers, gods; demons, time sky-rangers, sacrifices and mountains (r2-6(r)). CHAPTER XXXIII. (VARIOUS KINGS ARE APPOINTED BY BRAHMA.) 1 AISHAMPAYANA said :-(r) Bharata, the Lord appointed Sakra, effulgPot like he sun, as the king of the three vvorld,,~ xnd of the gods (r), Jishnu, the weilder of thunder-bolt, clad ~e~ a coat of mail, was liven birth to by Aditi. That intelli ;ent patron of Srmitis is eulof;ised by Adhyaryus (2). As roon as he was born from Aditi the Lord Sakra was covered with Kui;a grass and therefore the king of gods passed by he name of Koushika (3), Having install the thousand eyed Purandara as the Lord Paramou~ Brahma began gradually to distribute other kingdoms. fie installed Soma ns the king of Yajnas, asceticism, stars, planets, the trvice "iorn and herbs. He appointed Daksha the king of patriarchs, ,.1y aruna the lord of waters, the all-destroyer Vaishwanara, ~"Je king of the departed manes and Vayu that of smell; Bodiless creatures, sound and ether (4-7), He conferred - TktahademF! the sv~e~rr~i~t~ ov~- ~- the goblins, Pishacas, IIARIVAD9SHA. Matrix, cows, evil portends, diseases, calamities, profuse rain, other disturbances and the evil spirits. He appointed Vaishravana Kuvera as the king of Yakshas, Rakshasas, Guhyakas, all the jewels and wealth. He appointed Sesha as the king of all animals having teeth, Vasuki as that of NAgas and Takstaalca as that of serpents. He appointed the ocean as the lord of rivers, rain and waters and Avurya as tire lord of

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Adityas. He ap,ointed Chitraratha as the king of Gandharvas and Kama that of Apsaras. He appointed the bull, the carrier of Mahadeva, the king of all quadrupeds. The highly effulgent Hiranyakashipu was appointed the king of Daityas and Hiranyaksha as the heir apparent. The highly powerful and first born Viprachitti was appointed the king of Danavas and Asuras. Prajapati appointed Mahakala as the king of Kalakeyas and Vitra that of the sons of Anayusha the wife of Twastha. He appointed the great Asura Rahu, the son of SinhilcA as the king of all portends and evil omens ($-W). O $harata, thereupon he appointed hatsara (year) the king of seasons, months, cycles, fortnights, days, nights, Tithis, Parvas, Kalas, KAsthas, Muhurttas, the two Ayanas, Yoga Sastra and Mathematics. The highly powerful P'eraruda was elected the king of all birds, Suparnas capable of seeing from a distance and of the Bhogis. Vasava appointed Aruna, Garuda's younger brother, red like a Java flower, as the king of the Eastern quarter. The highly illustrious Yama, 'the dispep,~s~er of justice and the son of the lord Aditya was appointed by Mahendra as the king of the south. Kashyapa's own begotten son, who was under water and was celebrated afterwards by the name of Amburaja, became the king of the West. And Pulastya's son the highly effulgent Kuvera, like unto Mahendra himself, was appointed the king of the north (y--24). Having thus made out the divisions of the kingdom, the Self-sprung Deity, the creator of the universe conferred on them severally the celestial

ddARdvAMSdiA. regions. The regions of some were effulgent like the sup, some were like fire, some were like lightning, and some like the moon. All those regions were of diverse colors, capable of coursing at will, many hundred yojanas in extent, easily accessible unto the pious and hard of attainment for the: sinful. The regions, which are beautiful to look at and are lustrous like the stars, are those of the pious. Those who, celebrate sacrifices with most excellent presents, those why are faithful to their own wives, forgiving, simple and truthful, those Brahmanas who show kindness towards the poop, those who are freed from covetousness, and the quality of Rajas, and the ascetic sages repair to those regions. Having '~L',~s engaged his own sons PrajApati, the grand-father cal ~':r~: world, repaired to the Brahma region called Pushkara, a:? aving been entrusted by the Self-sprung Deity with thq t=Irlz of protection and been looked after by Mahendra the _c.Cestials lived happily in their respective regions. Having ~.,-en duly engaged in the work of protection all the gods -.-jaded by 5hakra, enjoyed their portions of sacrificial ofier;;;gs, heaven, fame and joy (2-33). CHAPTER XXXIV. (THE MOUNTAINS SET ASURAS FIGHTING WITIY THE GODS.) r A15HAMPAYANA said:-Once on a time influenced bra e Lord's Maya all the winged mountains, the upholded,1 the Earth, left it. Thereupon coming to the easier rd jarter they dropped into the abode of the Asuras governed wr.~.~1~ a_ f ?v- - elephants are drowned into a lac== HARIVAMS(dA. They then asked the Asuras about the sovereignty over the celestial region. (They said) "Although born after you the gods have acquired the sovereignty : you are not kings although you are born first." Hearing those words the Asuras made most excellent preparations (t-3). And setting their mind upon possessing the earth they took recourse to their incomparable wily understanding. The Asuras, of dreadful prowess, took up various weapons, such as, discus, thunder-bolt, sword, Bhushundi, bow,

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noose, PrAsa, Sakti, Mushala and club. Some, accoutered in coats of mail, rode upon infuriated elephants. Some great car-warriors drove chariots drawn by horses. Some rode on horses, some, depending on the strength of their own arma, rode on camels, some on bulls, some on buffaloes, some on asses and others proceeded on foot. The soldiers, desirous of fighting, issued out delightedly encircling HiranyAkasha (4-8). Thereupon, hearing of the preparations made by the Daityas for battle the celestials, headed by Purandara, made also most excellent arrangements. Encircled by their fourfold army they were accoutered in coats of mail and fingerprotectors and took up quivers and bows. Stationed in the midst of the army, the celestials, holding fierce weapons, followed Purandara who was seated on the AirAvata. Thereupon excited with blare of bugles and sound of trumphets Hiranyalcsha encountered the kind of gods. He covered Vasava; with sharpened axes, Nishtringshas, clubs, Tomaras, Saktis, Mushalas and Path~as. Thereupon there took place a highly dreadful Aower of arrows. With sharpened axes, iron swords, clubs, Kshepanis, stones, Satagnis and other weapons the remaining Daityas struck Vasava and other gods. $eho-ldirrg Hiranyalcsha, having smoky hairs, yellow bears, holding various weapons, having the colour of dark evening clouds, wearing a mast excellent crown, dark-blue and yellow raiments, having arms extending up to knees and adorned with Vaidurya made ornaments, stand before the

r) 12 HAt?11inRISPA. Asura army like unto dreadful Death at the time of the ur:;versal dissolution, Vasava and all the celestials were greati ,. pained (g-2t). Beholding Hiranyaksha proceed like the moveable mountain Mahendra the gods, who took up hows and arrow stood in the battle-field with Purandara before them, filled with anxiety. That Daitya army, lighted up with the lustrE,, of golden armours, stood there like the autumnal sky set with stars. They felled one another; some, desisting from duel fight, broke their own arms. Some had their limp,, shattered with clubs and some had their breasts wounded] with arrows. Some fell down and some were thrown down whirling. Some broke down cars and some were crushed down by them: And some cars could not move on in the thick of the fight. That battle, like unto an unfair day, covered with Danavalike huge clouds and lightinas, in the shape of celestial weapons, shone there with the downpour of arrows caused by both the armies. Worked up with anger the highly effulgent and powerful son of Diti, Hiranyaksha increased himself like unto an ocean on the occasion of Parva. From Hiranyaksha's mouth, who was worked up with anger, came out burning cynders. With the air filled with fire and smoke the gods were scorched. Like unto an elevated mountain the whole sky was covered with weapon-9 bows and Parighas. Assailed with Hiranyaksha in battIF with various weapons and having their breast and head wounded with winged arrows the gods 7u.ld not move ire the battle-field. The gods, routed by Mranyaksha in battle, albeit careful, lost their consciousness. All the ands were thus terrorized by Hiranyaksha. Assailed with weapons by Hiranyaksha the thousand-eyed Shakra, who was seated on the elephant, could not move on in the battle-field for fear. Having vanquished all the celestials and overpowered their king the Danava tbought the universe as subjected b~r himself (22-a45, CHAPTER XXXV. (THE LORD COMES OUT AS A 130AFt.) Y AISHAMPAYAIVA said :-When the gods were assailed and their king became motionless the holder of discus (Vishnu) made up his mind for the destruction of Hiranyaksha the holder of club (I). Assuming the form of a huge boar, described before, the Lord, the slayer of Asuras, came there (2). He took up his conch=shell shining like the moon and his discus of a thousand blades resembling the Chakra mountain (3). The immortals always recite the secret names of this undecaying

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Purusha, such as Mahadeva Mahabudhi, Mahayogin and Maheshwara. He is the forea most of those conversant with the knowledge of Atman. He is always served by the pious. That ancient Purusha, the creator of the universe, is worshipped in the three worlds. He is the Vaikuntha of the celestials, Anant3 of $hogis, Vishnu of the Y'og.ins, and the presiding god of the sacrificial rites. 8y his grace the celestials partake of the t,hree_fold sacrificial offerings. Having struck that foremost of Daityas with his discus the Lord blew his most excellent conch-shell. Hearing that dreadful blare of the conch-shell which strikes terror unto the Asuras the Danavas fled away on all sides. Thereupon the great Asura HiranyAksha, having crimson coloured eyes, safN in anger, 'a who is he?" and cast his looks on 1Varayana, in the shape of a boar, the dispeller of the calamities of the celestials, who stood before him with the discus. Thereupon Hiranyaksha and other Asuras, with various weapons, encountered 1\1Arayana. Although assailed by the highly powerful Daityas with various weapons Hari stood unmoved in the battle-field. Afterwards the Ilk

HARIVAtt9StiA. fiighly powerful Hirarcyaksha discharged a burning Sakt2 ran the breast of the boar-formed 1Varayana which filled Brahma with surprise. Seeing that Sakti about to fall upon zsim the highly powerful Boar, setting up a roar, felled it ors ;the ground. Thereupon the Lord, whirling his sunny discuss shot it on the head of the DAnava king. Like unto the summit of the mount Meru clapped by a thunder-bolt the Daitya-king fell down dead on earth ; on his death, all the 1i)aityas filled with fear, fled away on all sides (4-23). CHAPTER XXxVI. (RELEASE OF THE CELESTIALS). AISHAMPAYANA said:-Having thus routed all the ,_P,suras in battle, Hari released Purandara and all the celestials (i). Having regained their natural temperament all the gods, placing Pueandara before them, approached Nardyana (2). THE GODS said := O Lord, by thy favour, we have been eleased from the mouth of Death. What will Aditi's sons coo for thee ? We are willing to serve thy feet" (g-4). Hear6ng those words of the celestials, the Lord, having lotus eyes, was highly pleased and said to them w~o had their enemy Main (51. " Do ye all protect the religions severally alloted o you by me and obey my laws. You have been entitled :o sacrificial offerings and therefore observe the laws estabYashed by me before." Having said this to the king of gods, 1:ie again continued :-" You should behave impartially touvards the good and the wicked. 0 king of gods, you should allow the ascetics to enter always into your region that grants all desirable objects. May those, who propitiate the gods with sacrifices, obtain the fruits thereof. May the pious and religious flourish and the sinful become extinct. May the virtuous people, serving in various stages, conquer heaven. May men, who are truthful, humble, heroic and freed from envy, enjoy the fruits of heaven. Those, whp are irreverent, lustful, avaricious, wicked and atheistic, should go to hell. O king of gods, you should observe these words of mine and your enemies will not be able to injure you as long as I am living.' Having said this the holder of conch-shell, discus and club disappeared. All the gods were filled with great surprise and having saluted the Boar they repaired to the celestial region (6-a6). CHAPTER xxxdll, (`THE MAN-LION INCARNATION OF VISHNU HIRANYAKASHIPU'S PRAYER TO BRAHMA). I/ AISHAMPAYANA Said :-O king, I have thus described to you the boar incarnation of Vishnu. I will next describe the man-lion incarnation in which form the Lord killed Hiranyakashipu. Pk)rmerly in the Krita Yuga the founder of the Daitya race, the king Hiranyakashipu practised great penances. Living under water he observed the vow of silence like an immoveable object for five thousand and five

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hundred years. Pleased with his self-control, mastery over his senses and regulations Brahma was highly pleased. Afterward in hit; white sunny car drawn by swans the Lord

NARIVAMSMA. Brahma himself came there and said to the king of Daityas i O you of firm vows, you are my votary. I am pleased with you for your ascetic penances. May you fare well. Pray for a desirable boon" (I-IO). Thereupon the Danava-chief Hlranyakashipu, with a delighted heart and folded hands, said :-O lord, may none, amongst the gods, Asuras, Gandharvas, Yakshas, Uragas, Rakshasas, men and Pisachas, slay me. May not the Rishis, when angered, curse me. May not my destruction be brought about with a weapon, mountain, tree, dry or wet articles. May not my death take place in heaven, nether region, sky or either in day or in night. May he be my death only who, with the stroke of his own palm, will be able to kill me with my followers, servants and kinsmen. I will discharge the functions of the sun, moon, air, fire, water, sky, stars and ten quarters. I will be Kama, Krodha, Varuna, Vltsava, Yama, Kuvera and the king of Kimpurushas. May huge weapons appear bodily before me in a battle" (z t-r8). BRAHMA said:-110 my son, I grant you these wonderful and celestial boons. These boons are rare and not to be obtained by men. Forsooth, by my favour, you will obtain all desirable objects." VAISHAMPAYAIVA said:-Having said this Brahma went to the Vair$ja region through the etherial way. Afterwards hearing of the grant of this boon the gods, Nagas and Gandharvas went to the Grandfather and said:-110 lord, by virtue of this boon the Asura will oppress us. Do thou concert a measure for his destruction." Hearing their words the Lord Brahma said :-`O ye gods, V must obtain the fruits of his penances. After he will have enjoyed them the Lord Vishnu will slay him." Delighted with what the lotnssprung Deity had said the celestials repaired to their respective quarters (rg-26). VAISE`tAMPAYANA said:-Elated with the power of the boon'he tad obtained the Daitya-chief Hiranyakashipu began iiARiVAMStiA. to oppress the creatures. That powerful Daitya assailed the ascetic Munis in the hermitages and the trutuful and selfcontrolled Brahmanas. Having vanquished all the gods in the three worlds he brought them under subjection and lived in heaven. Urged on by Destiny and elated with the pride of boon he made the Daityas entitled to sacrifices and deprived the gods therefrom. Thereupon the Adityas, Sddhyas, Vishwas, Vasus, Pudras, all the saints and the Brahmanas approached the highly powerful and eternal Vishnu adored of the world and sought his shelter. The gods said :(r)`O Narayana, the gods have sought refuge with thee : do thou save them and slay the Daitya-chief Hiranyakashipu. Thou art our protector, great preceptor and the great god. Thou lost please the party of thy friends and destroy the enemies. Do thou help us for slaying Diti's progeny." Vishnu said "Cast off your fear, O ye immortals, I promise you safety. You will, in no time, attain to the celestial region as before. I will soon kill that Danava king with his people who is elated with the pride of his boon and is unslayable even by the immortals. VAISHANEPAYANA said:-Having said this and dismissed the celestials the omniscient Lord thought of the destruction of Hiranyakashipu. Having assumed a body, half-lion and half-man, he arrived at Harinyakashipu's court. It was highly charming and a hundred yojanas in length and half as much, in breadth. There existed neither decrepitude nor sorrow. It was adorned with various flowers and excellent seats

CHAPTER XXXVIII. (THE ASURAS ARE FILLED WITH SURPRISE AT SEEING THE MAN-LION FORM). . AISHAMPAYNA said :-O BhArata, thereupon when

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Hiranyakashipu and all the Danavas saw that mighty-armed one like unto the wheel of time and fire covered with ashes, the beauty, of that man-lion form covered with matted wells and effulgent like the moon, filled every where of that spacious Hall. Seeing that form resembling a conch-shell, a kunda flower and the moon the Dinavas exclaimed "what a wonderful form I," With their celestial vision however Hiranyakashipu and PralhAda could perceive that the Lord, in the shape of a lion, had come there. PralhAdda said :-"O large-armed king, the first born amongst the Daityas, we have never seen a man-lion form, nor have we heard of it. How wonderful is this celestial form 1 My mind says that this dreadful form has appeared for the destruction of the Daityas. The gods, oceans, rivers, HimaVAn, and other boundary mountains, the moon with the stars, the Adityas, Ashwinis, Varuna, Yama, Indra, Maruts, Rishis, Nagas, Yakshas, Gandharvas, Pishachas and dreadful Rakshasas are all in his body. Brahma and the Lord Siva appear on his forehead. The mobile and immobile creation, all the Daitayas together with ourselves, this assembly hall, the three worlds, all are vi S hle in him as the moon reflected on a mirror (I-I 5). CI-IAPTFR XXXIX (VISHNU KILLS HIRHNYAKASHIPU). VAISHAMPAYANA said :-Hearing the words of Pralhada Hiranyakashipu said to the Daityas :-" Hold this lion assuming a wonderful form. And if you entertain any doubt kill this forest-ranger." Hearing those words and delighted the Danavas surrounded that hugebodied lion and showed him fear. Thereupon sending up a leonine shout, that man-lion, like ut>'to Death with his mouth wide open, dispersed the assemblage. Worked up with auger Hiranyakashipu discharged various weapons at the lion. But the highly powerful Lord remained unmoved like the mountain Himalaya. And leaping up into the sky the Man-lion tore Hiranyakashipu into pieces with his nails and killed him. After the destruction of the Diti's son the earth, lunar region, solar region, all the quarters, rivers, oceans and mountains again came into view. Thereupon pleased all the gods chanted the glories of the Eternal Purusha with various hymns (x-t(r)). CHAPTER XL. (THE BEGINNING OF THE DWARF INCARNATION: BALI BECOMES KING). VAISHAMPAYANA said :-I have thus described to you the man-lion incarnation. I will now describe the dwarf in-

lIARIVAMSEIA. carnation. Formerly the powerful Vishnu, assuming the fore of a dwarf, occupied the kingdom of the three worlds wits three footsteps in the sacrifice of the powerful BalIi. Having released the earth he conferred it on the king of the celes. tials (t(r)3). Kashyapa, the well-dressed son of arichi, espoused tcv sisters of Prajdpati, 17iti and Aditi. The great Xashyapa begat on Adlti the twelve classes of the celestials, DhW, Aryama, Mitra, Varuna, Angsha, $haga, lndra, Vivashwra. Pusha, Parjanya, Twasthti and Vishnu. He began on Diti the powerful Hiranyakasllipu. The Daitya:chief Hiranyaks9,% was his younger brother. Hiranyakashipu had five highly powerful sons, namely Pralhdda, Hlada, Sangrada, Jambha and Anuhrda. Pralhnda's son was Virochana whose son was Bali. Their sons and grand-sons were all very powerful. Thousands of the descendants of these highly powerful daityas are seen all over the land. Having seen Hiranya_ kashipu slain by the Man-lion the Daityas made Bali them chief for the destruction of the gods. He was heroic, powerful, pious and self-controlled like Hiranyakashipu and therefore was installed as their king by the Daityas. They said : `0 Daitya king, it is well known to you that the entire universe consisting of the three worlds, mobile and immobile; was under Hiranyakashipu. O slayer of gods, the celestials, having killed your grandfather, lave stolen the three world and appointed Indra as their king. Therefore, O lord, try to rescue your ancestral kingdom with our help. May you fare well and regain your ancestral kingdom, Encircled by thousands of Asuras do you vanquish the celestials in them own region.

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Unlimited is your prowess and strength and by your accomplishments you have excelled even your grand-father (4(r)I5). CHAPTER XLI, (BALI'S PROSPERITI'). VAISHAMPAYANA said ,-The gods were (accordingly) defeated by .the Daityas and the worlds were occupied by them. Maya and Samvara announced the victory of the highly powerful Bali. At that time the directions were clear, pious acts flourished, iniquity was suppressed, and the sun coursed regularly in its path. Pralhada, Shamvara, Maya, and Anullada carefully guarded all the quarters. People wended virtuous ways and there was absence of sin and increase of virtue. The Siddhas practised penances. Dharma flourished with four legs and Adharma (sin) with one. The kings properly protected their subjects and all the orders followed their respective duties. Bali was installed in the kingdom of gods unanimously by all the Asuras. When they began to shout in joy the boon-giving goddess (A prosperity, with a lotus in her band, appeared before Bali, and said:-" O foremost of the powerful, O highly effulgent Daitya king Bali, I have been pleased with you for your defeating the gods. May you fare well. Having' displayed your prowess you have vanquished the king of gods in battle. Seeing your wonderful power I have come to you. O foremost of Danavas, you are born in the race of Hiranyakaslipu and hav~' been appointed the king of Asuras. It is therefore no wonder for you to perform such a feat. You have excelled even that Daitya king who enjoyed the entire three worlds. Besides you are always virtuous and pious. 0 you of unlimited prowess, you will therefore rule over the three worlds" Having thus addressed the Daitya king that beautiful boon-giving goddess Lakshmi disappeared (i-iq.). I I ()

CHAPTER XLII. (THE GODS GO TO KASHYAPA FOR FINDING OUT MEANS FOR THE DESTRUCTION OF BALI). V ANAMEJAYA said :-O foremost of the twice-born and Munis, vanquished by the Daityas what did the gods do 5 And how did they regain their heavenly kingdom VAISHAMPAYANA said :-Hearing of a celestial voice the beautiful king of gods, along with the celestials, repaired to the most excellent palace of Aditi situate in the east (2). Having arrived there Purandara related to Aditi every word about the celestial message (3). ADITI said :-O my child, yourself and all the immortals cannot slay Virochana's son Bali. Only the thousand-headed Purusha is capable of slaying him and none else. However I will ask your father the truthfnl Kashyapa about the destruction of the great Daitya Bali (4-6). Thereupon the Suras with Aditi approached Kashyapa. There they saw the great ascetic, the first preceptor of the Devas, like unto the sun of mitigated lustre through water, fair and effulgent like a burning flame. Having left aside his staff and thrown an antelope skin on his person he was practising penances. His body was covered with bark and antelope skin. He was burning in Brahma energy like fire incarnate when inflamed with incantations. The lord Maricha, the father of Suras and Asuras, was the foremost of Brahmavadins and effulgent like the sun. He was the creator of all and the most excellent master of the patriarchs. He was born as the third patriarch in the person of his grand-son. As the mind-begotten sons of Brahma speak to him, so those leading and heroic Devas along with Aditi bowed unto Kashyapa and with folded hands communicate: HARIVAMSHA. 923 to lam the celestial message imparted through an invisible agency as also that Bali, the foremost of Daityas; was unconquerable by the immortals. Hearing the words of his sons Kashyapa desired to repair to the region of Brahma. Kashyapa said:-" O sinless one, we will repair to Brahma's abode filled with

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the sound of the recitation of the Vedas. There you are to communicate truly what you had heard unto Brahma" (7-I6). VAISHAMPAYANA said:-Thereupon the Devas with Aditi followed Kashyapa to Brahma's palace filled with celestial saints. In highly costly and charming conveyances coursing at all the Devas, in a moment, reached Brahma's region. Desirous of beholding the immortal Brahma a mass of asceticism they repaired to his extensive court. Seeing the Hall where sweet Saman verses were being sung they were highly pleased. They heard the Rik mantras chanted by great ascetics of pious rites, well read in the Vedas and their auxilliaries. With the recitation of Vedic verses the Hall resounded. Having arrived there and heard the recitation of the Vedas the Suras considered their own persons purified. With their mental faculties concentrated, resorting to silence and fixing their minds on Brahma, they, filled with surprise, looked at one another (a7-27). Placing Kashyapa before them the Suras again in their mind saluted the Omnipotent Preceptor of the world. Again was heard the sweet and grave recitation of the Vedas by the Devas well-read in various Scriptures. Kashyapa's sons saw there I&uding Brahmanas ever observant of vows and regulations and fond of recitations and Homa. Carrying on the work of creation through celestial Maya, Brahma, the t grand-father of the world and the preceptor of Suras and Asuras was seated in that Hall. There Daksha and other Patriarchs, Pracheta, Pulaha, the foremost of the twiceborn Marichi, Bhrigu, Atri, Vasishtha, Goutama, and Narada, were worshipping him. Learning, mind, sky, fire, water,

924 h7At21VAMSHRl, earth, sound, touch, form, taste, smell, these objects o': sense, the principle of greatness, the four Vedas, religious rites, sacrifices, determination, vital breath and every other thing was present before the SPITsprung Deity. Profit.' religious merit, object of desire, envy and joy were before him. Shukra, Vrihaspati, Samvartta, Buddha, Shani, Rahu,, all the planets, Maruts, Vishwakarma, the spars, the sue; and the moon were adoring Brahma. The sacred verse Savitri, the seven forms of speech, the Srutis, Gathas, Laws, Commentaries, Kshana, Lava, Muhurtta, day, night, month six seasons, year, four yugas, evening, the wheel of time and many others were present before the Self-sprung Deity, With the pious Devas Kashyapa entered into that celestial Hall affording all objects of desire. Beholding the Great Creator the Eternal Brahma, burning in his own beauty,freed from exhaustion and served by the Brahma saints the Devas bowed unto him. Having touched the feet of P'aramesthig with their crown they were freed from sins and became of quescent souls. Seeing Kashyapa present there with, the Devas the highly effulgent Brahma said (a8-4y). CHAPTER XhII. (BRAHMA INSTRUCTS TIE IEVAS TO GO TO VISHNU), BRAHMA said :-O ye highly powerful gods, I have learnt the object of your arrival here. O leading Suras, your object will be accomplished. That lord of the universe, who will vanquish Bali. the foremost of Danavas, is not only the vectcf ~.Q Daitys taut is the caooFPe,~ r r three world HAIttVAMSHA. and is worshipful unto the gods. That eternal origin of the universe is the ordainer of the worlds. People call him omniscient and Hemagarbha. The great Lori, who will destroy the world and the Asura-chief Bali, is the origin of all and is our first born. That Yogin, that soul of the universe is above the reach of $,tlaought. Even the Devas do not know that great one : but that Purusottama knows the gods, ourselves and the whole universe. By His grace we fare well. And establishing communion with Him people practise hard austerities in this world. O Devas, in the northern division and on the northern bank of the ocean of milk there is a most excellent place called AmYa'ta (nectar) : so the wise say. Go there and being self-controlled practise hard

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austerities. There you will hear most sacred, purified words relating to Brahman grave like the muttering of clouds surcharged with water in the rainy season. That celestial speech is destructive of all sins and was spoken by the god of gods of pure soul. So long as your vow will not terminate you will hear that great universal speech. O gods, you have come to me and 1 am ready to grant you boons. Tell me what boon you do want. Thereupon having bowed unto that one identical with Yoga Kashyapa and Aditi touched his feet and accepted the following boon. " May Lord forsooth be born as our son." When they with great reverence said so Brahma said " So be it. Let the Devas pray to Him for becoming their brother and he will agree." Having obtained this boon from hi4and been successful in their mission the gods repaired to their respective habitations. Saying ` so be it' the Suras, Kashyapa and Aditi touched Brahma's feet and repaired to the nothern quarter. Within a short time they reached the nothern bank of the ocean of milk as ordered by the Divine Brahma. Crossing many oceans, mountains and rivers those leading celestials saw a highly dreadful quarter enshrouded with darkness and divested ~ of the 925 HARIVAMSHA HARIVAMSHA. 92' sun and creatures. Reaching that place called Amrita the Suras along with Kashyapa began to practise hard austerities for many years with a view to propitiate the thousand-eyed, intelligent Yogin Narayana endued with all lordly power. Observing the vows of celebacy and silence and controlling their senses and movements the Suras practised hard austerities there. The divine Kashyapa recited for pleasing, the Lord Narayana many Vedic verses of eulogy ( t(r)z6). CHAPTER XL1I1. (VISHNU PROMISES HELP TO THE GODS). v AISHAMPAyANA said :-Hearing those most excellent eulogistic verses recited by the foremost of the twice-born Kashyapa the Lord Narayana, having a grave but sweet voice, delightedly and distinctly said to the great gods through the muttering of clouds. The words were heard from the sky, but no body could see the Lord. Iswara said it with great delight ( 1-3). VISHNU said :-O leading celestials, I am pleased with you. May you fare well. Do you pray for boons and I am ready to grant them (q.). KASHYAPA said :-O immortals, blesse6: are we all since the Lord has been pleased with us. Thou art our supreme refuge. If O Lord, thou art propitiated and desirous of giving us boons, be thou born as Vasava's younger brother, ever enhancing the joy of thy kinsmen and as the son of myself and Aditi. VAISHAMeAYANA said:-Then Aditi, the mother of Devas, desirous of praying for a boon, said to the Lord 6-" d pray to thee for a boon. For the well being of all the gods be thou born as my son (5-8). THE GODS said :-0 lord, do thou become our brother, master, king and protector. If thou art born as Aditi's son Vasava and other celestials will be able to hear the name of Deva. Do thou therefore be born as Kashyapa's son (9). VAISHAMPAYA,NA said :-Thereupon Vishnu said to the Devas and Kashyapa :-" O gods, your enemies will not be able to stand even for a moment before me. Having slain the Asuras and other enemies of the celestials I will make the latter partake of sacrificial offerings. By my creative power I will make the gods partake of Havya and the Pitris of Kavya. Therefore O ye gods, return by the carne way by which you came. d will satisfy the desire of Aditi the mother of gods as well as that of the great Kashyapa. Do you repair to your respective abodes. May good betide you and may you attain to your desired-for objects" (io-rq.). Thus addressed by the powerful Vishnu the gods delightedly worshipped the Lord (t5). Having bowed unto the Deity, the great Vishwadevas, Kashyapa, Aditi, Sadhyas, Maruts, and the highly powerful dndra repaired to the great hermitage of Kashyapa in the eastern quarter. And having arrived at that hermitage filled with saints they engaged in the study of the Vedas and awaited Aditi's conception. Aditi, the mother of gods, held in her womb that great one, the soul of the universe of great power for a thousand celestial years. After the completion of the thousandth year she gave birth to the son, the

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Potector of the gods and the destroyer of the Asuras. Living in the womb the Lord withdrew the energies of the three worlds and saved the gods. When that master of gods, the joy of the three worlds, the fear of the Daityas and the enhancer of the delight of the gods was born the celestials were freed from fear (i5-2t).

CHAPTER XLIVa (VISHNU'S BIRTH AS A DWARF), VArSHAMPAYANA said:-When that Deity 'was born. the seven Patriarchs, Marichi and others and the sever, saints bowed unto him, Bharadwaja, Kashyapa, Goutama~ Vishwamitra, Jamadagni, Vasistha, and the lord Atri, who comes into view when the sun is completely clouded, camp there. Marichi, Angira, Pulastya, Pulaha, Kratu and the patriarch Daksha bowed unto him. Aueva, Vashistha's son Stamva, Kashyapa, Kapivan, Akapivan, Dattoli, Chyavana, and Vasistha's seven other sons who passed by the name of Vasishthas, Hiranyagarbha's son, the highly energetic Aurvajata, Gargya, Prithu, A;rya, Janya, Vhmana, Devavashu, Yadudhra, Somaja, Parjanya, Hiranyroma, VedashiraD Satyanetra; Nimva, Atimbimva, Chyavana, Sudhatma, Viraja, Atinama and Sahishnu bowed unto him. Apsaras, having shining persons adorned with various ornaments, danced before Narayana. The Gandharvas played on bugles in the sky (r-g). Tumvaru, with other Gandharvas, began to sing, hTahasruti, Chitrashira, Urnayu, Anagha, Gomayu, Suryavarcha, Somavarcha, Yugapa, Trinapa, Karshni, Nandi, Chitraratha, Shaslishira, Parjanya, Kali, Narenda, Haha, Huhu, and the highly effulgent Gandharva Hansa began to sing before Keslsava. There beautiful ~,lpsaras, of large eyes, endued with all auspicious marks and adorned witty various ornaments began to dance. Sumadhys, Charumadhya, PryamukhyA, the beautiful Anuka, Jami, iVIishrakeshi, Alamvusha, Marichi, Sruhika, VidyutpaYna, Talottama, Atrika, Lakshmana, Rambha, the charming Asiti, Suvahu, Supnja, Subhaga, L'rvashi, Chitralekha, Sugriva, 5ulochana, Pundarilcasugandha, Suratha, Pramathini, AVandA, Sarashwati 0APtIVANiSt1A. Menaka, Safiajanya, Parriika, Punjikastliali and thousands of other Apsaras danced there. Dhata, Aryama, Mitra, Varuna, Angsha, B'haga, Indra', Vivashwan, Pushy, Twasth2y Savita and Vishnu, these twelve Adityas, who are known as Kashyap'eyas and effulgent like the sun bowed unto the high souled lord of celestial: 0 king, 1Vlrigavyadha, Sarpa, the highly powerful Nirhiti, Ajailcapat Ahivridhna, Aparajita, Pinaki; D'ahana, Ishwara, Kapila, Sthanu and Bharga, these Rudras were also present there. The two Ashwinis, the eight Vasus, the highly powerful Maruts, Vis'hwadevas and Sadhyas all stood before hirri with folded hands. S'h'esha's younger brother the great d'asuki, Aprikunja, D'hritar`ashtra, Valahaka and other highly powerful, wrathful add effulgent Nagas all stood before him with folded hands. 1`arksha, Arighthanemi; the highly h'owerful Garuda, A'rrana and A'runi all stood before Trim with folded hands. The creator of the world himself with all the sweat patriarchs came there and said (to-2g). Brahma: said :~--"He is the Eternal Lord, the powerful Vishnu from whom have ea5anated all the worlds." Having said' this the Lord Brahma, along with other celestial paints, bowed unto the king of god's and' returned to tire celestial region. When the Lord was born as K aslryapa's son tae had eyes blood red like the clouds of air unfair day

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and was of the forrn of a dwarf.' On his breast vas the rirystic mark of Srivatsa. With expanded eyes the Apsaras looked at him. His ePfulgenee was like that of a thousand suns rising simultaneously in the sky. That beauti= ful Lord was tire supporter of Bhur, Bhuva and other lokas, had high shoulders and pure hairs, was the refuge of the pious and offered no shelter urito'the iniquitous. The great Yogins regard him as tire most excellent Yoga. He has sight sorts of lordly powers. People call trim the foremost of Devas. The Vipras long for emancipation through knowing. drat Eternal Purusha and persons, afraid of the worlds acre

930 HARiVAMSHhl, freed from birth and death. All the Ashramas designate hias Tapes. Practising hard austerities and restricting their diet people serve him. As Anata of a thousand hoods any? crimson eyes he is worshipped by Sesha and other Nagas c:their region. The Vipras, desirous of attaining to tb celestial region, worship him as Yrzjna. Although presep` every where He is one. He is the most excellent poet anv. the Vedas sing Him as the ordainer of sacrificial offering: Virtue is His effulgence. The sun and moon are His eyes ano the sky is His body. That omnipotent Lord said to the Devr in most excellent words (30--42) :-"Even knowing it I have attained to this boyhood through my Yoga power. Wh<:t: shall I do, O ye celestials, for you? What boon shall I give Do you with pleasure pray for what you want." Hearing thos:~ words of the high_souled dwarf Indra and other gods with, folded-hands said to Kashyapa's son :-"By virtue of hi: ascetic penances and of the boon conferred on him by Brahma, the omniscient and highly powerful Daitya lcinj. Bali has possessed the entire universe through his prowess, and self-control. He? is not to be slain by any one of us: Thou art alone capable of vanquishing him. No one else can discomfit him. Therefore do we all seek refuge witi; thee, O lord, who art the remover of the fear of gods, fo:v,, of thy votaries and the giver of boons. O large-armed an<= great lung of the celestials, for the well being of the Riahi: and all the worlds and for the satisfaction of Kashyapa a:~(.' and Aditi let the Pitris partake of Kavya and the celestial: partake duly of Havya. Do thou bring back the three worlds for giving them back to the great king of the eele4= tials, Mahendra. That Danava is celebrating a horse-sect; fice, do thou therefore think of an expedient by which th~r mayst regain the worlds" (q.3-52). VAISHAMPAYANA said:-Thus addressed by the celestial.: Vishnu, in his dGtwrf form, sai"' to the Dev^4; ~1itint~ tl<:"' with joy (53), .. EfARYVANYSHA. 931 VISHNU said :--" Let Angiras son, the highly effulgent Rishi Vrihaspati, who has mastered the Vedas, take me to his sacrifice. Going to his sacrificial ground I will do what I think proper for regaining the three worlds" (54-55) Thereupon the highly effulgent and intelligent Vrihaspati took the Omnipotent Dwarf to the sacrificial ground of the Daitya king Bali endued with high intellectual powers. That Dwarf assumed the form of a bay, had smoky eyes, wore sacrificial thread well-polished and deer-skin. He had an umbrella and staff in his hands. Though not aged he appeared like an old man. Meditated upon by Brahma and other gods that foremost of Suras, the Lord of the Patriarchs, went to the sacrificial ground of the Daityx king Viroehana's son Bali (5f-6o). Although the gate was well-protected by properly armed and accoutered

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Daityas he all on a sudden entered there (6t). The powerful Dwarf appeared before Bali, the king of Daityas and Danavas, completely encircled by priests well-versed in reciting mantras (62). Having arrived at the sacrificial ground filled with Brahmana saints the lord described himself as being identical with Yajna. Having described in detail the sacrifice that Eternal Purusha, identical with Yajna and a master of sacrificial rites,vanquished Sukra and other priests with various quotations and they could advance no reply. Before the Rishis and priests the Omnipotent Lord, of wonderful speech, with reasons and arguments laid down in the Vedas, but not visible to any, described himself unto Bali as being identical with sacrifice. Thereupon seeingtahe elderly Rishis and Upadhyayas (preceptors) silenced by that highly effulgent dwarfish boy Virochana's son Bali regarded it as a wonder. And filled with surprise and bending low his head, he, with folded hands, said:-"Whence have you come? who are you? whose sort are you ? what necessity have you here ? I had never seen before such an intelligent, beautiful, goodceoking, charming Bsalrrnaraa boy endued with ouch spiritual

IaaRIVAMSt-Ia. culture and so well read in the Vedas. The Devas, the 1~ishis, hdagas, Yakshas, Asuras, Rakshasas, Pitris, Siddhas, cyandharvas, none amongst them, has such a son. Whoever ;you may be, I bow unto you. Tell me what I can do for you" (63-72). Thus addressed by Bali that Dwarf, conversant with expedients, whose nature cannot be conceived by any, ~Tilpng a little, said (73). CHAPTER XLV, (BALI PROMISES TO GIVE LANDS TO THE DWARF), VISHNU said:-What a wonderful sacrifice is this under i_,aleen by the king of Asuras. There are various sorts of well prepared edibles. O highly powerful Danava king; yqur sacrifice has excelled that of the Great Creator Brahm5r that of Sakra the king of the celestials and that of Yama, and Varuna (I (r)2). This horse-sacrifice, the best of all sacrifices leading to the attainment of heaven, which yore gave undertaken for destroying your sins, is full of all desirable objects and approved by the Brahmavadins. The .`ruti says that Ashwarrnedha is the best ,f sacrifices. This treat Yajna, which is of the shape of a boar with golden Lrorns, iron hoops and gait fleet like the mind, which has. profuse gold and is the origin of the universe,is highly sacred. ?y performing this sacrifice a man 1-ides flee saeripacial horse Irrd gets over his sins. The Vipras, well read in the Vedas; (,all this sacrificial horse fire. As the order of a house -;elder i:~ the best of all Asfyracnas, as the Fralaman.3 arc fi-IARIVAMSIi.9. 93.E R'Ire best of mankind, as you are now the foremost of Asuras, so the horse-sacrifice is the best of all sacrifdces." VAISFiA1VIPAYANA said:-Hearing these words of the Dwarf, Bali, the king of Iaaityas, was hjuhly pleased (3-8), Bali said :-`1O foremost of the twice-born, who art thou ? What lost thou want? What shall I give thee? 1!?ay good betide thee. Do thou pray for thy v-ished-for object and thou shaft have it" (9). The Dwarf said:-"O Danava, I do not pray far kingdom, conveyances, jewels or women. If you are pleased, if you have your mind fixed on virtue, I pray frog you for ground covering three foot-steps for the construction of the sacrificial house of my preceptor. Grant me this which is the highest object I pray for" (IO-I t)o Pali said :-"O foremost of orators, Q best of Brahmanas, what object of yours will be accomplished with ground covering three foot-steps. Pray for ground measuring handreds and thousands of feet" (I2). Shukra said :"Q you of large arms, Q great Asura, do not promise him any gift ; you do not know him. He is the Great Lord Hari, Having assumed the form of a dwarf through his 117ayl he has come here to impose on you for the well-being of the king of gods. The Omnipotent Lord can assume various forms" (t3-tq.). Thus addressed by Shukra Bali meditated for some time and then determining in his mind : "Where shall I do get a worthier person than he" he was filed with joy. Then

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holding up a golden grass he stood motionless there. Bali said :(r)"p foremost of Vipras having lotus eyes, sit down. ,J stand here with my face towards the east. Accept my gift saying "give," What lands will you take ? What is the extent of your three feed ? ( will give it. Take app water, the words of your preceptor will not be falsified" (T5-I7)- Shukra said :-"O Daitya.king, do trot male him any present. Forsooth )' have come to know that he is Vishnu. What wonderfol devotion ! You have been imposed upon." Bali said :-"I (lave not been qeceiyed,tbe Lore)

t HART VAMSHA. himself, Vishnu has come to my sacrifice. I shall give unto this god of gods whatever he will ask of rile. What worthier ;person can there be than Vishnu to whom I may make a <,ift?" Saying this Bali at once took water (18-2o). The iOwarf said .-"O sinless king of the Danavas, the lands covering my three footsteps, will be enough for me. What l Cave said before is true. It can never be otherwise" (2t). VAISHAMPt1YANA said:-Hearing those words of the. Caighly effulgent Dwarf, Virochana's son Bali, the king of Daityas and the slayer of his enemies, threw an antelope ,Tin on his person. And then saying let it be so' lie Louched a jar full of water. Desirous of destroying the Aaura Icing the Dwarf too extended his hand destructive of Daityas. As the king of Danavas, with his face towards east, was about to give him water Pralhada prevented him. 'beholding the un-foreseen form of the Great Hari, who was willing to steal the prosperity of the Asuras, the greatly wise Pralhada said ;-" Do not give any thing unto this dwarfish L~rahmana. It is he who formerly killed your great grandather. This greatly wise Vishnu has come to impose on you' (22-25). Bali said :-It is indeed a matter of great joy Ohat I will be able to make gifts unto this Deity. I have obtained as an object of my gifts who is the lord of the universe, who shows such a favour and who is superior even (Lo Bramha. O foremost of Asuras, one, who has been ini= dated for sacrifice, must make gifts." Having thus expressed himself in the midst of the Asuras Virochana's son 3ali granted the Lord Narayana land measui:ng three feet. PRALHAL)A said =-" O king of Danavas, do not promise u.o give anything unto this Vipra. I do not consider him a Vipra youth. A Brahmana is not like it. BeUolding his e.orm I think forsooth that the Man-lion has returned again." l.'hus addressed by Pralhada of unlimited energy, Bali, as remonstrating q-emonstrating with him, said (29-34) BALI said ~-Mislor(euae of the person who pray,,; for adrl-_. HARIVAMSHR. and that of the Asura wbto drives him away disappointed visit the latter. The man, who having made a promise unto a Brahmana, does not satisfy it that sinful Wight goes to hell with his friends and kinsmen. Afraid of suffering from poverty I am making a present of this earth to him ;who is there a worthier Brahmana than he ? While there is none superior to him, I confer this earth to him. Seeing the twiceborn one beg alms from me in the shape of a dwarf I gave been highly pleased. I will therefore make him a gift do not prevent me. Bali again said to that dwarfish Brahmana :-" O you of little understanding, what will you do with land covering three foot steps? I will confer on you the entire earth surrounded by the oceans." The dwarf said :-" O foremost of Danavas, I do not pray for the entire earth. I am satisfied with land covering three foot-steps. This is what I like and pray for" (35-4t). VAISHAMPAYANA said:-Having said " So be it" the Danava-king Bali made the Lord Narayana of unmeasured energy touch land covering three foot-steps. When his hand fell into water the Lord Dwarf considered himself insulted and displayed his universal form. The earth was his feet, the sky was his head, the sun and moon were his eyes, the Pishacas were the fingers of his feet and the Guhyakas were the fingers of his hands. The Vishwadevas were on his thighs, the Saddhyas were on his knees and the

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Devas and Apsaras emanated from his nails. Lightning formed his vision, the rays of the sun were his hairs, the stars were the holes of the hairs of his body and the Rishis were those hairs. The two Ashwinis were his two feet, and the highly powerful Vayu was his nose. The contrary quarters were his arms and the quarters were his ears. The moon was his delightfulness, virtue was his mind, truth was his speech, the goddess Saraswati was his tongue, the great goddess Adifi was his neck, the effulgent sun was his throat, the Pate of heaven was his navel, Mitras and Twastha were

"Af2fVAMS0A. his t`v5o' eye-brows, fire was his mouth, Prajapati Was fai:,' testes, Brahma was his heart, and Kashyapa was his organ of pro-creation. Vasava was Us back arid the A2aruts were: Iris joints. Tire Vedas constituted his presence, lustre way his effulgence, Rudra was his' breast, the great ocean was his patience, the highly powerfLil Gandhacvas and serpent were his belly, Lalcshm'i was h'is intelfigen'ce, DMriti was his beauty, learn'i'ng was his waist, and' tlr'e seat of the soul was his fore-head. All tire lumino;is bodies formed his ascetic penance, and the king of gods S'ak:a was his energy, 00 fns breast and sides were the gods, sacrifices I'shti rites, the Works of the twice-born add' beasts. Beholding that uni~ ,~ersal form of Vishnu the great Asuras were worked up with anger. And like insects going to' a fire they appr6xeh' ed~ hi'rii' (4<=5'f'). L`8APTftXLVI. (THE DANAVAS DvSCRIBEIS)o VAISriAMPAYANA said :-Hear now of tile names-, fort~i, accomplishments and the priircipal weapons of tire Danavas~ Viprachitti; Shivi, Sharrku, Ayashanku, Ayasslrira, Aslrwaslrir!i, tire powerful Hayagriva, Ketuman; Ugra, Sy'ogra; Vyavra, the great A~sura h'uslrkara, Fushkala, Swashwa9 Ashwapati9: Pralhada, AshivasUira, Kumblra, Sariglhada, Gaganaprya, Anutrrada, Harihara, Varatra, Satihara, Arrijay Vrishaparva, Virupakslra, IfIuuindra, Chandralocharia, Nisls(r) prabha, SupraUva~ Nirudara, Ekavaktra, Mahawaktra IJwi= vaktrab Staee-asa,~ Sharablra, Kunatha, Kupakhaf Kvatlaa, rTARPVAMSf-IA. Alahagarbha, Shan kukarna, Mahadhwani, Dirghajish, Arkavadana, Mriduchapa, Mriduprya, Vayu, Garistha, Namachi, Shamvara, Vikshara, Chandrahanta, Krodhahanta, Krodha= vardhana, Kalaka, Kalakaksha, Vitra, Krodhavimokshana, Garistha, Havistha, Pralamva, Naraka, Pritha, Indratapana, Vatapi, Ketuman, Asiloma, Vitoma, Vaskala, Pramada, Mada, Shrigalavavana, Keshi, Bkaksha, Rahn, Tuhunda, Samala, Sripa-these and many other Daityas appeared before the Great Vishnu who was about to place his feet (a--I2)o Of them, some took up nooses, some had their mouths wide open, some had the voice of asses, some took up Satghnis, some discus in their hands, some had thunder-bolts, some rods, some mortars, some swords, some Fatti~as, some Parashwadhas, some Pragas, some clubs, some Parighas, some huge stones and some Pushalas in their hands. Some Danavas had trees in their hands, some had bows, some had clubs, some had Bhushundis, and some shook there with daggers in their hands. Those dreadful and highly powerful Danavas, dressed in various ways, were armed with diverse weapons. Some had their mouths like those of tortoises, some had like those of fowls, some had like those of swans, and some had like those of asses; some were camel-mouthed, some were boar-mouthed and some dreadful Danavas had mouths like Makaras. Some had their faces like bare, some like cats, some like Sutras, some like cows, some like deer, some like Garuda, some like swords and some like peacocks ; some were horse-mouthed, some

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were elephant-mouthed and some had faces like those of various other weapons. They put on skins of elephant and antelope. Their persons were covered witty bark. Some amongst them were adorned with gold. The Asuras put on crowns and wore Kundalas; they, clad in various raiment&, were adorned with diverse garlands and pastes. Holding their burning weapons those Danavas and Asuras approached Hrishikesha who was about to place his feet. The effule II$

FiARIVAN15HA. .ante of the Lord at that time, who was about to conqref ise three worlds, was like that of the sun. Having smashes X11 the sons of Diti with his palms and feet the omnipotent. ord possessed the three worlds with ,lis three foot-steps. `having assumed a huge form lie fast attacked the earth then he occupied the earth the sun and moon were in lair 9eart. When lie occupied the sky they were in his waist and when he oecuped the heaven they were on his knees The twice-born thus described the form of Vishnu ~)~)f incomparable prowess. Having conquered the three :.worlds and slain the leading Asuras, Hari, adored of the universe, conferred the earth on Indra the king of gods P~he powerful Vishnu assigned to Bali the region under the: -arth called Sutala. Obtaining that region for leis residence ahe foremost of Asuras Bali was pleased. Since then the .:ing of Asuras has been living in Rasatala. Living them ,he greatly effulgent Bali engaged in great meditation. The otelligent Bali said to Narayana, adored of the universe ` O Lord, do thou command me particularly what I should 1o now." Thereupon Vishnu, tide lord of celestials, said to he Daitya king Bali (3(r)-3I). VISHNU said :-"0 great Asura, I have been pleased with ,,,.,on ; I am ready to grant you a boon : pray for 'at. Mays ood betide you. Do you pray for desired-for objects, by my favour (q.7--a,.8). lNever under any circumstances disobey the words of Sakra. ,,be king of gods. This is my command to you. If you :sbey it you will meet with your well-being. O Daitya, the .water, 'your offered, was taken by me in the cavity of my ,palm and therefore you lave no fear anywhere from the ;ods. Along with all the Daityas and your followers, do ou live by guy favour in that part of the nether region Vhich is called Sutala. Remembering my mandate do [got disregard the swords of Shakra of incomparable energy, great Asura, all the gods are worshipful unto you. Yon' ~'r~i~ ob',,ects s you yvill ac elwee many dresses both in this world and in the next. And by my favour you will always reign supreme over the Daityas. You will enjoy various objects and celebrate sacrifices accompanied with gifts. Whenever you will transgress this my command the highly powerful serpents will bind you with their hoods. You

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should always bow unto Mahendra and other gods. Indra, the king of gods, is my elder brother; you should therefore obey his command" (35--4) BALI said:-"O great God, O holder of conch-shell, discus and club 1 O God of gods, O preceptor of the gods, and Asuras' 0 king of gods, O foremost of celestials, what position will be mine when I will live in that nether region How shall I live there ? How will my fame be unbroken ?'9 (45-46). THE LORD said,-" 0 foremost of Daityas, a Sraddha without a Shrotrya, study without vows, sacrifice without presents, Homa without Ritwikas, gifts without reverence and impure Havi, these six portions will belong to you. The virtue of those who are ill-disposed towards my votaries, the virtue of persons who are engaged in buying and selling, the virtue of Agnihotras, the virtue of those who make charities without reverence and the virtue of those who officiate as priests, will be your share, O king of Daityas, VAISF3AMPAYANA said :-Hearing the words of the highsouled Vishnu, the foremost of Asuras, Bali said " so be it." And carrying out the command of the Deity, he entered into the nether i"`gion. In the meantime the Divine Vishnu, adored by the gods, made divisions of the kingdom. He bconferred the eastern quarter on the king of gods of incomparable prowess, the southern quarter on the great Yama the king of the departed names, the western quarter on the high-souled Varuna, and the northern quarter on Kuvera, the king of Yakshas ; the region under the earth lie gave to the king of iVagas and the region above he con-

94(r) HARIVAMSHA. HARIVAMSHA. 941 ferred on Soma. 1-Saving thus parcelled out the three worlds the highly powerful lord of celestials Vishnu, adored of tile great saints, repaired to the heavenly region. After the departure of that irrepressible dwarf all the gods, with tile performer of hundred sacrifices before then) with joy (49-56). VAYSHAWIPAYAh7A said :--After Krishna had departed having bound Virochana's son Bali with seven hooded serpents such as Kampana, Ashwatara etc the celestial saint Narada, of his own accord, came to him who was stricken with pain in consequence thereof (57-5$). Seeing him, thus afflicted and filled with compassion he said to that king of Danavas :-" l will find out means for releasing you. O king of Daityas, with a purified soul meditate on the god of gods Vasudeva who is without beginning or end and who is eternal and undecaying; with your mind devoted to hirna you will in no time acquire emancipation" (59-6I). Thereupon his soul purified and mind controlled Virochana's son, with folded hands, learnt from Narada the means of attaining to emancipation (62). Having learnt that celestial hymn sung by Narada the great Asura Bali began to recite the names of that Great God by whom the Earth was raised up (63). Salutation unto' the Eternal anc Great Lord without end. Salutation unto the lotus-navelled Deity Vishnu who lay on water. Assuming a body endued with the energies of seven forms thou dost invade the three: worlds. O lord, thou art the death of Kala. Do thou release me. When the sky is divested o~ the sun and the moon, when sacrifices and ascetic penances are on the wane, do thou think of creating the universe again. Do thou release me by this thy power. Markandeya, the foremost of the twice-born, saw in thee Brahma, Rudra, Indra, Vayu, fire, rivers, serpants and mountains. Do thou release fns. In the previous Kalpa Markandeya Muni enterea into thy belly and saw the entire uriivcrse mobile an"' , were filled immobile. Do thou save me by this thy power. Resorting to thy Yoga power supported by thy learning thou dolt alone create the three worlds and again engage in Yoga. Do thou save me by this thy power. Lying in water thou dost enjoy Yoga sleep and again think of the creation. Do thou save me by this thy power. Assuming the form of a sacrificial boar thou didst formerly upraise the earth. Do thou save me

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by that power of thins. Raising up the earth with thy tusks thou didst ordain three Pindas for the departed manes. Do thou save me by that power of thins. Afraid of Hiranyaksha the celestials fled away. Thou didst however save them. Do thou by that power release me. Having assumed a form with a huge mouth thou didst cut off in battle Hiranyalcsha's head with thy discus. Do thou by that power save me. With thy roaring formerly the Daitya Hiranyakshipu was killed with his head and bones smashed. Do thou, by that power of thins, save me. Formerly before the very eyes of Brahma the Vedas were pilfered by the two Daityas. But thou didst regain them however. Do thou save me by that power of thins. Assuming the form of Hayashira thou didst slay the two Danavas, It4adhu and Kaitabha and return the Vedas unto Brahma. Do thou save me by that power of thins. The Devas, Danavas, Gandharvas, Yakshas, Siddhas and Uragas cannot see thy end. Do thou save me by this power. Thou didst beget a son by name ApAntaralama who .explained the Vedas. Do thou save me by this power. O lord, Agnihotra and other Ve&'~ rites, the sacrifices in honor of the Pitris and Havi are all thy mysteries. Do thou save me by that power of thins. The Rishi Dirghatama was .born blind on account of the imprecation of his preceptor. By thy favour he regained his eye-sight ; by that power of thins do thou save me. Thou didst release thy poor votary elephant possessed by RShu. Thou art undecaying, eternal, devoted to Brahman and thy votaries. Thou art the chastiser of

42 NAR(VAM5HA. ~'aose who wend evil ways, Do thou save me. T bow unto cinch-shell, discus, club, quiver, Shranga bow and Garuda : ay they ealexse me from my fetters. Thereupon conch >':ell, discus, club, quiver, (ShrAngx and Garuda propitiated v-~e Lord and requested him to release Bali from his fetters 4-86). Thereupon pleased the Lord ordered the king of "~ieds Garuda, tire destroyer of serpents, saying " Release ali from the fetters." Thereupon flapping his wings ~aruda, of incomparable prowess, went to Patala where Fsali was bound by the serpents. Informed of the arrival of :.--aruda, the serpents, releasing the great Asura Bali, fled ~~%vay to the city of Bhagovati in fear of Vinata's son, (~aruda, who used to eat up serpents, said to Bali, who had cost his prosperity and released from the noose by Krishna's favour who was meditating with his head hanging down. G,,aruda said,-" O you of large arms, O Icing of Danavas, Lite powerful Vishnu has ordered you, freed from fetters, to lucre in Patala with your children and friends. O Danava; do not move away an inch from this place. If you break <<lris contract your head will be sundered into a hundred 34~ieces" (87-fit). Hearing the words of that Icing of birds the Danavx aid := ` I am obeying the orders of that Great One. O L~%og of birds let the Lord make some arrangements for my ;:;;velihood so that I may live here happily" Hearing the ~.eords of Bali Garuda said :-` The Lord has already made a,rrangements for your maintenance. You will be entitled 0 the offerings of those sacrifices that are c(~ebrated without seiests and regulations by persons unacquainted with the v.eans of penance. The celestials do not partake of such offerings. Nourished by such sacrificial offerings you will ' ire here happily" (ga-g6). VAiSHAMPAYANA said: -Kash yapa's son Vishnu, the ~dpporter of the three worlds, sent this message to the large= ~~cred kite of L)ar~x~asThe man, who reverentially recites HAR7VAfv1Sk-RA, 94.3 this hymn destructive of all sins, has his iniquities destroyed. The destroyer of a cow is freed from the sin consequent thereon and tire murderer of a Brahmana is also freed from leis sins. A man, having no son, gets one. A maiden acquires a husband after her heart (97-99). A woman is soon freed from her labour pain and gives birth to a son. Kapila, the founder of Sankhya school and ether Rislris, desirous of

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emancipation, repaired, freed from sins, to the insular continent of Shewta tire seat of Molcsha, by reciting this hymn. This hymn grants all heavenly objects. Forsooth does a man acquire all desirable objects, who, rising up early in the morning and purifying himself, reads it with. a controlled mind. This dwarf incarnation of tire Lord i recounted by Vipras well read in the Vedas as a glorious deed of Vishnu. The man, who reverentially listens on every pCIYVCG to the recitation of this heavenly theme of dwarf incarnation, vanquishes all his enemies, being a powerful king like the highly powerful Vishnu himself. He acquires also unsullied fame and immense riches and objects of enjoyment. As tire dwarf is the favourite so he becomes beloved of all. His sons and grand-sons multiply, enjoy freedom from diseases and Bare endowed with all accomplishments. The Lord Janarddana is pleased with him who reads it : and lie obtains all desirable objects. So has Krishna Dwaipayana said (g8-rod).

CHAPTER XLVII. THE FRUITS OF THE RECITATION OF THE BI-IARATA.l JANAMEJAYA said :-O Revered Sir, according to what rules the learned hear the Bharata? What are the fruits thereof. What gods should be worshipped when it is complete ? What charities should be made after every Parva ? What sort of a reciter is desirable ? Describe all this to en e ( I-2). VAISHAD'IPAYANA said :-O king, hear low the Bharata should be listened to and what are the fruits thereof. Hear, cJ king, I will answer your questions (3). The gods, living in the celestial region, came down on earth for sporting. Having finished that work they returned to their own region. Hear with attention, I will describe the origin of gods and R'ishis on earth. O foremost of Bharatas, Rudras, Saddhyas, Vishwadevas, Adityas, the two Ashwinas, the regents of the quarters, the great saints, Guhyakas, Gandharvas, Nagas, Vidydharas, Sraddhya, Dharma, Brahma, the ascetic Katyfia byana, the mountains, oceans, rivers, Apsaras, the planets, dears, the two courses of the sun, seasons, the mobile and a.mmobile objects, the gods and Asuras are all seen simultaneously described in (this history of) Bharata. By listening too their names and illustrious deeds a man is immediately freed from even dreadful sins. If one duly and in order f istens to this history, if one, controlling his senses and purr f,ying his soul, masters, this Bharata, he should then, make parities to commemorate the occasion. With reverence :.aid according to his might he should make presents unto 'he Brahmans of various jewels, cows with bi-metallic vessels for milching teem, well adorned and accomplished maidens, v'akEious ~o~f~~.n~es cud houses, lands, dresses, gold, lzors, FiAI2IVAR7SHII. 945 beds carried by infuriated elephants, vehicles, and well furnished cars. He should give away unto the twice-born whatever excellent and costly articles he has got in his louse. What more he should even give away his own self, his wife and sons. If one makes these gifts: reverentially he can master the Bharata. Hear how a man, according to his might, acquires spiritual powers by being pleased, of good spirits, bent upon serving, truthful, simple, self-controlled, and reverential. The one, who will recite this Bharata, must be endued with a pure character and conduct, clad in a white raiment, self-controlled, initiated, well versed in all scriptures, respectful and divested of malice. He must be truthful, worthy of respect and discreet (--2o). He should read it with ease, without delay or haste, distinctly and with motion. While reading he should distinctly pronounce words and letters. He should read it with concentration and in good health and spirits. The rule is that having saluted ?\Tarayana, the foremost of Beings Nara as also the goddess

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of learning Saraswati one should recite the Bhdrata (22-25). O great king of Bharata's race, if one observing regulations and purifying himself hears the Bharata from such a person he reaps the fruits (thereof). After hearing it from the very begining to the end of Harivamsha one should satisfy the Brahmanas by giving them all they want. The man, who once hears it recited, obtains the fruits of Agnistoma sacrifice, and acquires a vehicle filled with nymphs in the celestial region. With great pleasure he repairs to Dyuloka. with the celestia~s. If he hears it twice he obtains the fruits of the Atiratra sacrifice, drives celestial cars filled with all jewels, wears celestial garlands and raiments, enjoys heavenly scents and always lives in the land of gods armed with a heavenly coat of mail. If he hears it thrice he obtains the fruits of DwAdashlha sacrifice. And he lives like a god for a million of years in heaven. If he hears it four times he obtains the fruits of Vajapeya sacrifice. If he ai9

946 t-lAR7VAMSHA. trears it five times lie obtains the double fruits and irepai;~ ~o heaven. Seated with celestials on a car effulgent like 'he sun and burning fire, he enjoys for a million o years in Indra's palace in the celestial region. By hearing ;t six times he enjoys fruits four times as much and by hearmg it seven times he enjoys them three times as much: And riding on a car coursing at will, huge like the summit o; mount Kailasha, consisting of seats made of emerald. diamond and sapphire, he ranges every where along with the Apsaras like the second sun. If one hears it eight time; he obtains the fruits of a Rajasuya sacrifice, drives in a .harming car drawn by horses like unto the rays of the moots sand fleet like the mind and sees the faces, more charming than the moon itself, of beautiful damsels. And lying asleep eon the lap of celestial damsels he hears the tinkling sound of waist-chains and other ornaments. If one hears it fog nine times he obtains the fruits of the king of sacrifices; Vajimedha. Seated on a car filled with Gandharvas and Apsaras and windows made of gold, and adorned with golden pillars and diamond seats, wearing celestial garlands and raiments and pasted with sandal he enjoys in the corn. oany of gods in uiae celestial region. By hearing it;ten times, end saluting the tkvice-born one drives in a car filled with aandharvas, expert in singing and Apsaras, with the sound of a net-work of small bells, adorned with flags and pennons, jewelled seats, diamond gates and surrounded with golden r as. Wearing a sunny: crown adorned with golden ornaments, celestial garlands and unguents she roams at large in the celestial region. He possesses great prosperity by she favour of gods. In this wise he lives for many year. as the celestial region. He thus enjoys for twenty-one holtsacrd years the company of the Gandharvas and the ~ag o gods in his region encircled by celestial damsels; eves like an immortal in various lokas. gradually in the 4Frr,r ?egiotv, sohtK 947 tIhRIVAiJiSE3A, region, and that of Shiva he attains to Vishnu's region. O great king, such is the case ; one should not discuss about it. My preceptor has said that one should cherish reverence. Whatever one wishes for in his mind he should give it to the reciter. He should make presents of elephants, horses, cars, conveyances, beasts of burden, golden Kundalas, golden thread, various raiments and scents. He should be like a god and then he will attain to Vishnu's region. O king, afterwards at the time of the recitation of the Bharata one should make presents unto Brahmans at every Parva. I will describe them. O king, O foremost of Bharata's descendants, informed of birth, country, wealth, greatness and virtuous conduct of a Bralarnana a Kishatrya should first make him recite benedictory verses and then begin the work. Afterwards at the termination of the Parva he should please the twice-born with presents proportionate to his might. He should first duly give unto the reciter raiments and scents and then entertain him with sweet pudding. At the time of the recitation of the Astika Parva he should first entertain the Brahmanas with sweet meats and then make him presents.

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While the Sabha Parva is recited he should entertain the Brahmanas with vegetable dishes. Whilst the Aranya Parva is recited he should entertain them with fruits and roots. Whilst the Aranya Parva is recited he should present the Brahmanas with jars full of water and entertain them with sweet and delicious fruits and roots grown in the forest and wholesome dishes. Whilst the Virat Parva is recited he should make presents of various raiments. O foremost of Bharatas, at the time of the recitation of the Udyoga Parva he should entertain the Brahmans, adorned with garlands and unguents, with various wholesome and sweet dishes. O king, at the .time of the recitation of the Bhishma Parva he should present the Brahmanas with most excellent conveyances and entertain them with well cooked dishes endued with tawny virtues. ~V~B:.~ ^`~ ?~:.t,,; ~~-.vt~: IiAtatVAteiStiA. is recited he should feed the Brahmanas to their fill and present them with bows, arrows and swords. Whilst the o~arna Parva is recited he should, with a controlled mind, entertain the Brahmanas with various well cooked dishes (1m4.-6). Whilst the Shalya Parva is recited one should offer wine, molasses and various sweet dishes. Whilst the dada- Parva is recited one should offer food of barley and whilst Stri Parva is read out one should please the Brahmanas with presents of jewels. Whilst Aishi Parva is recited one should offer first Ghee and then well-cooked dishes. Whilst the Shanti Parva is recited one should entertain the BratEnAnas with vegetable dishes and whilst the Ashramavasi a arva is recited one should entertain the Brahmans witty vegetable dishes and whilst the Aswamedha Parva is recited one should entertain the Brahmanas with dishes after their own hearts. Whilst the fVloushala Parva is recited one should make presents of garlands and unguents (E>5-bg). Whilst the Mahaprasthana Parva is recited one should make presents of the articles mentioned before. And after q,he recitation of Harivamsha is over one should feed thousand Brahmanas and present each of them with a cow and a golden coin. If a poor man cannot afford to do it lie should do half as much. After the termination of each Parva a ivise man should present to the reciter a book and a gold coin. After the termination of the Harivamslia Parva he should entertain the Brahmanas with milk and rice (65-73). At the end of every Parva a person, well read in Shastras and honored by the good, clad in a white raiment and adorned with nice ornaments, should, being self-controlled, knish Sanihitas. And then covering them with a silken cloth he should place them, in a holy place and adore them %vith garlands and scents. He then distribute meat, various articles, drinks, gold, cows and raiments. A self-controlled Eoan should always distribute three colas of gold. rncapablc mar, t~houia ;, i Laal,` or cane fourth of ale '-is HARIVAMStiA. 949 should offer to the Bramtranas various articles after his own heart. With reverence he should propitiate the reciter lake unto his own preceptor. He should then recite the names of all the gods especially that of Nara-Narayana. Thereupon having adorned the Brainhanas with garlands and scents he should gratify them with various gifts. By doing so a man obtains the fruit of the Atiratra sacrifice at every Parva (784). O foremost of Bharatas, a reciter, who can distinctly read letters and words and has a sweet voice, should recite the future section of the Bbarata before the twice-born. He should first feast the reciter well adorned and then the twice-born ones. He should then adore the former. If a reciter is pleased one enjoys eternal and most excellent bliss. If the Brahmanas are pleased all the gods are propitiated (85FS'). O foremost of Bharatas, so the pious should duly and in order gratify the twice-born with gifts, after their own hearts (88). O foremost of men, I Gave thus described to you the rules. I have answered all your questions, therefore you should be respectful in this matter. O great king, he, who wishes to acquire most excellent bliss, should assiduously listen to the recitation of the $harata and fulfill conditions at its completion. One should daily listen to Bharata and recite it. He, who has Bharata in his house, acquires victory. The Bharata is highly sacred ; various episodes,have been described in the Bharata. The gods even read it. Bharata is the most excellent refuge (86-9z). The Bharata is superior to

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all Shastras. Through Bharata one can acquire Moksha (emancipation). This is what I tell you. If a man recites the great Bharata, the names of the earth, cow, Saraswati, Brahmana and Keshava he does not meet with ruin. O foremost of Bharatas, in the beginning, middle and end of the Vedas, Ramayana and Mahabharata Hari has been described. Man, wishing to acquire the great station, should listen to the recitation of the glorious deed

CHAPTER XLVIII. HE FRUITS OF THE RECITATION OF tiARIVAMSI-lA, of Vishnu and Srutis. This great work is the cannon of religion and is endued with all virtues. He who wishes to acquire lordly, powers should hear it. Dwaipayana has said that one, listening to Harivamsha in this unreal world, acquires all wished-for objects. Having finished a complete recitation o Harivamsha one acquires the fruit yielded by thousands of Aswamedha and hundreds of Vajapeya sacrifices. O Vishnu, thou art without birth and decay, thou art the only One worthy of being meditated upon. Thou art gross and subtle and art beyond the reach of perception: Thou art Saguna and Nirguna. Only the Yogins can comprehend thee through their knowledge. Thou art the preceptor of the three worlds and creator. I seek refuge with thee. May all tide over calamities, may all meet with well-being, and may all acquire their wished-for objects for the completion of the recitation of the Bharata (g3-Ids). HAmvaMSHA, HARIVAIVISIIA.1 n ANAMEJAYA said :-O foremost of 6 Mums, do you 6eseribe to me the fruits one can acquire by listening to -larivamsha and what gifts he should make. VAISHAMPAYANA said :-O foremost of Bharatas, if a man listens to Harivamsha Purana, all his sins, committed Iiy body, words and thought, are dissipated like the due the rising of the sun. Forsooth does a Vaishnava reap, 1-y listening to Harivamsba, the fruits yeilded by the hearing of the eighteen Puranas. Those ~.lac ~rev-,xential ~ ~ iuteo to one half or even one portion of a sloka of Harivamsha, attain to the dignity of Vishnu. In the Kaliyuga living in the insular continent of Jamvu the number of hearers will be limited. Women, who wish to have sons, should listen to Vishnu's glorious deeds. He, who, after hearing it, wishes to acquire fruits, should give, to the reciter according to his might, gold of the weight of three Nishkas. For his own well-being he should present the reciter with a Kapila cow, with a cloth, its calf and golden horns. O foremost of Bharatas, ornaments for the ear and hand yield special fruits. king, you should give lands unto the Bramhanas. There is no other gift like it and there will be none (1-17)THE END.