Krishna’s Lineage: The Harivamsha of Vyāsa’s Mahābhārata [Hardcover ed.] 0190279176, 9780190279172

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Krishna’s Lineage

Krishna’s Lineage The Harivamsha of Vyāsa’s Mahābhārata

z Translated from the Sanskrit by SIMON BRODBECK

1

1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America. © Oxford University Press 2019 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. CIP data is on file at the Library of Congress ISBN 978–​0–​19–​027918–​9  (pbk.) ISBN 978–​0–​19–​027917–​2  (hbk.) 1 3 5 7 9 8 6 4 2 Paperback printed by WebCom, Inc., Canada Hardback printed by Bridgeport National Bindery, Inc., United States of America

for Victoria and Llewellyn

Contents

Acknowledgments Introduction

xiii xv

The Ancient Indian Scene  xv The Framework of Characters  xviii Krishna in the Pāndava Story  xxii Overview of the Harivamsha  xxviii The Text and the Translation  xxxiv Further Reading

xxxvii

Map

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THE BOOK OF KRISHNA’S LINEAGE Creation and Cosmology  1

1. The First Creation  1



2. Daksha’s Creation  3



3. The Creation of Beings  7



4. The Installation of the Sovereigns  14



5. The Birth of Prithu  15



6. The Milking of the Earth  18



7. The Eras of the Fourteen Manus  21 The Solar Lineage  25



8. The Birth of the Gods  25



9. The Offspring of Vivasvat Āditya  28



10. The Offspring of Vivasvat Āditya Continued  33

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Contents

The Duties to the Ancestors  39

11. Bhīshma and Shantanu  39



12. The Origin of the Ancestors  42



13. The Seven Kinds of Ancestors  44



14. Yoga Lost and Regained  49



15. Bhīshma and Ugrāyudha  50



16. The Killing of the Guru’s Cow  54



17. The Cursing of the Birds  57



18. King Brahmadatta and the Brahmins  57



19. The Special Verse  60 The Lunar Lineage  63



20. The Birth of Soma  63



21. Indra’s Expulsion and Restoration  66



22. The Story of Yayāti  68



23. The Offspring of the Five  71



24. The Triple Lineage of Vrishni  81



25. The Birth of the Dark One  83



26. The Offspring of Jyāmagha  84



27. The Lineage of the Kukuras  86



28. The False Suspicion against Krishna  88



29. The Displaying of the Syamantaka Jewel  90 The Gods and the Demons  93



30. Janamejaya’s Question  93



31. Overview of Vishnu’s Manifestations  97



32. Vishnu’s Promise  106



33. The Army of the Demons  108



34. The Army of the Gods  110



35. The Origin of the Aurva Fire  113



36. Enter Kālanemi  118



37. The Power of Kālanemi  121



38. The Killing of Kālanemi  124 The Divine Plan  129



39. Description of Brahmā’s Heaven  129



40. Vishnu Asleep and Awake  130



41. Brahmā Describes the Earth’s Burden  133



42. The Speech of the Earth  135

Contents



43. The Gods Descend into their Characters  138



44. Nārada Reports from Mathurā  142



45. Vishnu’s Descent  147

THE BOOK OF VISHNU The Killing of Kamsa  151

46. Nārada Visits Kamsa  151



47. The Arrangement with the Goddess Sleep  153



48. The Birth of Lord Krishna  156



49. The Journey to the Cattle Station  159



50. The Killing of Pūtanā  161



51. The Wrecking of the Two Arjuna Trees  162



52. Wolves Appear  164



53. The Move to Vrindāvana  166



54. Description of the Monsoon  168



55. The Discovery of Kāliya’s Pool  171



56. The Curbing of Kāliya  174



57. The Killing of Dhenuka  176



58. The Killing of Pralamba  178



59. Description of Autumn  181



60. The Mountain Festival  184



61. The Lifting of Mount Govardhana  186



62. Govinda’s Consecration  190



63. Playing with the Cowgirls  196



64. The Killing of Arishta  197



65. Kamsa Sends Akrūra to Fetch Krishna  199



66. Andhaka’s Response  204



67. The Killing of Keshin  207



68. Akrūra’s Arrival  210



69. The Sorrow of Krishna’s Parents  212



70. What Akrūra Saw in the World of the Snakes  214



71. The Breaking of the Bow  216



72. Kamsa Briefs the Wrestlers  219



73. Kamsa’s Story  220



74. The Killing of Kuvalayāpīda  222



75. The Killing of Chānūra  224



76. The Killing of Kamsa  227

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151

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Contents

77. Kamsa’s Women Weep  229 78. Kamsa’s Funeral and Ugrasena’s Consecration  232 The Move to Dvārakā  237



79. The Fetching of the Guru’s Son  237



80. Mathurā Besieged  239



81. Battle against Jarāsandha  240



82. Jarāsandha’s Escape  245



83. Rāma Drags the Yamunā  247



84. Departure for Dvārakā  250



85. The Killing of Kālayavana  252



86. The Building of Dvārakā  256 Adventures in the South  261



87. Rukminī’s Abduction  261



88. Rukminī’s Wedding  265



89. The Killing of Rukmin  267



90. The Greatness of Baladeva  270 The Naraka Episode  273



91. The Killing of Naraka  273



92. The Return of the Earrings  276



93. Description of Dvārakā  280



94. Arrival at Dvārakā  283



95. Entry into the Assembly Hall  285



96. Nārada Lists Krishna’s Deeds  286



97. Krishna’s Deeds Continued  290 The Greatness of Krishna  293



98. Narration of the Vrishni Lineage  293



99. The Killing of Shambara  294



100. The Story of the Blessed One  297



101. The Theft of the Brahmin’s Sons  302



102. Arjuna’s Attempt to Save the Brahmin’s Son  303



103. The Retrieval of the Brahmin’s Sons  305



104. The Greatness of Krishna  306



105. Vaishampāyana Lists Krishna’s Deeds  308 The Battle against Bāna  311



106. Kumbhānda’s Deliberations  311



107. The Rape of Ushā  314

Contents



108. Aniruddha Imprisoned in Arrows  319



109. The Vrishnis Consult  325



xi

110. Fights with Fires, Fiends, and Fever  330



111. Fever Departs  334



112. The Battle against Bāna  335



113. Return to Dvārakā  343

THE BOOK OF THE FUTURE

114. Janamejaya’s Descendants  349



115. Janamejaya and Vyāsa  350



116. The End of the Kali Age  353



117. The End of the Kali Age Continued  355



118. The Removal of Shatakratu’s Stain  358

Genealogical Appendix

349

363

From the Seven Seers to Daksha’s Daughters (Hv 1–​3)  364 Dharma’s Wives (Hv 3)  365 Kashyapa’s Wives (Hv 3)  365 Solar Lineage (Hv 8–​10)  366 Lunar Lineages: Yayāti and Sons (Hv 20–​23)  367 Janamejaya’s Ancestry from Pūru to Ajamīdha (Hv 23)  368 Janamejaya’s Lineage from Ajamīdha (Hv 23, 114)  369 Brahmadatta’s Lineage (Hv 11–​19)  370 Krishna’s Paternal Ancestry (Hv 23–​25)  371 Krishna’s Maternal Ancestry (Hv 26–​28)  372 Krishna and Sons (Hv 88, 98)  373 Index of Names

375

Acknowledgments

It gives me great pleasure to record my thanks to many different people who have facilitated this translation in so many ways. Thanks to Will Johnson, who was my partner on this project before his retirement, and who has been helpful and charming throughout. For their encouragement and support thanks also to my other colleagues at Cardiff University, in particular James Hegarty, Josef Lössl, Max Deeg, and Mansur Ali, and to my old colleagues at the University of Edinburgh, John and Mary Brockington and Paul Dundas, and also to André Couture, Alf Hiltebeitel, and Adam Bowles, and thanks to the latter also for visiting Mathurā and Vrindāvana with me in January 2012. For reading and commenting on parts of early drafts, thanks to Chris Austin, Greg Bailey, Carole Satyamurti, McComas Taylor, and Christophe Vielle, and thanks to the latter also for sending me Dutt’s old translation. For advice on specific points, thanks to Muktak Aklujkar, James McHugh, Valerie Roebuck, and Sven Sellmer. For reading bits of the Sanskrit with me, thanks to Michael Delicate, Tim Negus, Molly Robinson, Rebecca Shortland, and David Utton. Thanks to the British Arts and Humanities Research Council for funding the translation project from 2011 until 2014, and to Rebecca Blackwell for helping to secure the funding. Thanks to the team of scholars coordinated by Peter Schreiner, for transliterating Vaidya’s edition. Thanks to various audiences in Bangkok, Bristol, Cardiff, Dubrovnik, London, and Manchester, for listening and responding to various presentations about this translation project. For publication assistance, thanks to Cynthia Read, Salma Ismaiel, and Richa Jobin. Last but not least, thanks to my families old and new, and particularly to Victoria and Llewellyn, for all their love and support.

Introduction

The Ancient Indian Scene The Sanskrit Harivamsha (‘Lineage of Hari’) is a stunning compendium of Hindu mythology and a treasure house of stories about Krishna, an incarnation of the great god Vishnu. Many of these Krishna stories were developed and expanded in later Hindu and Jain texts, but the Harivamsha contains what are probably the earliest surviving versions. The Harivamsha is set in an ancient Indian world of story, where kings inherit, found, and develop realms and protect the populations that support them. The kings are assisted by armies generally led by their close relatives, members of the kshatriya class of warrior-​aristocrats, who have a monopoly on the use of physical force. The kings are also assisted by members of the brahmin class, who teach and advise them, and who officiate at the rituals in which the kings interact with their populations and their gods. The business of the brahmins is contained in the Veda, a collection of texts associated with particular priestly functions and preserved by the lineages that discharged those functions. The Veda is said to be primordial, and to have been revealed piecemeal to individual seers. It contains verses, chants, formulae, and spells, associated respectively with the ritual offices of invocatory priest, chanting priest, operating priest, and supervising priest. The Vedic collections in these genres are the oldest surviving Sanskrit texts—​oldest of all is the Rigveda of the invocatory priest—​and they were passed down precisely by the brahmins’ oral tradition long before the development of writing. The rituals at which these texts were used included a variety of grand royal and more-​ or-​less public ritual festivals, many of them calendrical, as well as other rituals sponsored or hosted by specific clans, guilds, or households, and also rituals that took place within households. These rituals, in their various forms, acted as social and economic glue. The basic form of the ritual involves a transaction with the gods, a hosting and a feeding of the gods with a sacrificial animal

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(vegetarian options are also available) in return for their favour and continued good jurisdiction in their various operative domains. This aspect of the ritual centres upon the ritual fire, the god Agni, who transports the various offerings aloft to the gods when they are cast into him accompanied by the correct utterances. But the ritual also involves feeding the human and, in particular, the brahmin guests, who must be carefully chosen. In economic terms, it is not just feeding but also funding, for no ritual is complete without the gifts given at its conclusion to the officiating brahmins and to other attending brahmins. Thus the king, advised by his brahmin ministers, controls taxation and spending. The king and his courtiers are the paragons of high culture. And what culture! The classical Indian model of the good life operates under three spheres of interest:  propriety (dharma), profit (artha), and pleasure (kāma). These are said to be mutually supportive, and each has its own surviving textbooks, respectively the texts on law and etiquette (the Dharmasūtras and Dharmashāstras, most famously the Manusmriti), the text on government and policy (the Arthashāstra of Kautilya), and the text on pleasure (the Kāmasūtra of Vātsyāyana). The Kāmasūtra focuses on sexual pleasure, but the remit of pleasure also includes the pleasure produced by any and all delectable consumables, including the dramatic and fine arts. The texts on law and etiquette are referred to in the abstract as the Shāstras, and together with the Vedas they are the basic authorities on proper behaviour. The interest in propriety is in a special category because propriety affects the hereafter. By the time of the Harivamsha, the Indian theory of rebirth according to karma was in place, and so one’s deeds and misdeeds, in a general moral sense and in relation to the paradigmatic functions of one’s gender and social class, are taken to determine one’s heavenly or infernal destination after death and also the circumstances of one’s subsequent rebirth on earth. But in terms of its long-​range power, the interest in propriety was dwarfed by a fourth and transcendental interest, the interest in release from the world of rebirth and suffering altogether (moksha). This interest is explored in the last layer of Vedic literature, the Upanishads, which (as well as discussing various mundane matters) treat of the relation between the immortal self, the cosmos, and the power behind the cosmos. A range of other developments occurred in parallel with the Upanishadic texts, focused on release from rebirth. These included the sānkhya and yoga traditions—​which are generally contained within the Vedic brahminical tradition along with their root texts the Sānkhya Kārikā of Īshvarakrishna and the Yogasūtra of Patanjali—​as well as a panoply of non-​Vedic traditions, including Buddhism and Jainism.

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In the images of their respective founders, Shākyamuni the Buddha and Mahāvīra the Jina, both Buddhism and Jainism enshrined the image of the heroic male renouncer, who turns his back on society, family, and worldly power in the attempt to make this his last birth. This was as good as rejecting the Vedic brahminical tradition, whose interest had always been in maintaining and nurturing the world for the general mundane benefit of its inhabitants. Within the Vedic tradition, two developments occurred in the face of this renunciatory critique. One was the idea of several separate life stages, so that a period of responsible and productive householdership would be followed by a retirement in which to concentrate on higher matters. The other, presented in the Bhagavad-​Gītā of the Mahābhārata (and more relevant to kshatriyas, who might be killed in duty), was a method for maintaining and discharging one’s proper function in the world and at the same time being spiritually detached and generating no further karma, facilitating the soul’s release from further embodiment. Krishna is the teacher of this method in the Bhagavad-​Gītā and also its paradigmatic exemplar, and his example is fleshed out in particular in the Harivamsha, which tells of his lineage, birth, and performance of great deeds for the benefit of the world and the gods, as a divine hero and as a family man. The story of Krishna can be seen as a response to the story of the Buddha.1 Many of the narratively significant personal religious practices in the Harivamsha are the various periods of voluntary austerity that characters undergo. In some cases these constitute preparations for a ritual performance, but usually they are freestanding regimes in which the focused display of endurance and self-​control results in the acquisition of special powers or rewards. This is typically presented in terms of a character performing austerities in honour of a particular deity, who is then pleased and rewards the ascetic by granting his or her wishes. In the case of demons, this tends to lead to arrogance, corruption, misbehaviour, and the consequent need for the offender to be curbed. The scenario of the Harivamsha is patriarchal and androcentric, as are the events it narrates. The text presents an assertion of patrilineal ideology, a class system essentially based on birth, and a good deal of unpleasant cultural snobbery aimed at diverse groups that are depicted as foreign or indigenous

1. Tracy Coleman, ‘Dharma, Yoga, and Viraha-​Bhakti in Buddhacarita and Kṛṣṇacarita’, in Emmanuel Francis and Charlotte Schmid, eds., The Archaeology of Bhakti I:  Mathurā and Maturai, Back and Forth (Pondicherry: École française d’Extrême-​Orient, 2014), pp. 31–​61.

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savages. The idea of rebirth according to karma operates within that scenario, whereby all types of female and most types of male birth are considered inferior, putting almost everyone at a disadvantage with respect to the discourse. Much of the masculinity on display is exciting but toxic, but the fact that some of the acting males are gods or demons in disguise lends an element of interest to the drama. As far as history is concerned, some aspects of the Harivamsha’s world of story are no doubt based on it, but it is hard to know exactly which ones or to what degree, and perhaps the text does not expect us to know. There is a wealth of possible wondering on this subject. The Shakas could be Scythians, and the Yavanas could be Greeks. The power of Magadha in the text could reflect the power of Magadha before and/​or during the Mauryan Empire. The brahmin army-​commander mentioned at Harivamsha 115.40 could be Pushyamitra Shunga, who killed the last Mauryan emperor in 185 bce. There is evidently some relation between the Harivamsha and the beautiful artistic artefacts depicting Krishna and Baladeva that were produced in the Mathurā region in the first few centuries ce. And a Mount Govardhana and a town of Vrindāvana both exist near Mathurā today.

The Framework of Characters There are about as many characters in the Harivamsha as there are stars in the sky. Many of them are nicely introduced in the text, but they come thick and fast, so a bird’s-​eye view is given here. God Brahmā, the creator and governor of the cosmos, is Grandfather to them all. There are the other gods, who come in groups. There are, in alphabetical order, the Ādityas, the Ashvins, the Maruts, the Rudras, the Sādhyas, the Vasus, and the Vishvas. The Ādityas are sons of the goddess Aditi, and they include Indra the king of the gods and the god of thunder and rainfall, Vishnu the transcendent god (Vishnu’s identity as an Āditya is just one of his manifestations; he is in fact the source of everything, including the gods), Vivasvat the sun god, Tvashtri the builder god, Mitra the god of contracts, Varuna the marine god (a recent role for him), and six others besides. Vivasvat’s son Yama is the god of death (not to be confused with the god who is Death). Four gods are the guardians of the four directions: Indra for the east; Yama for the south (to which the dead are taken); Varuna for the west; and Kubera, god of wealth, for the north. The great god Shiva, who is featured in particular in the story of Bāna (Hv 106–​13), has several forms among the Rudra gods, a wife of many forms, and a son, Skanda. There is also the goddess Earth, the paradigm of

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endurance, who plays a central role in the Harivamsha as she whose suffering the gods must assuage. As André Couture has argued, she is the hunchbacked lady straightened out by Krishna at Hv 71.22–​35.2 There are the demons, who are generally fought by the gods. They are predominantly the sons and grandsons of Aditi’s sisters Diti and Danu, and are thus also called Daityas and Dānavas (as the descendants of Aditi are the Ādityas; the descendants of Yadu are the Yādavas; of Kuru, the Kauravas; of Bhrigu, the Bhārgavas; of Pāndu, the Pāndavas; and so on). Many demons are famous by name. They threaten the heavens; they change form and take refuge on earth; and they are sometimes banished to the lower regions. Their arrogance is, famously, their downfall, but there is always a next fight. Krishna and his half-​brother Baladeva kill many such demons who have taken birth on earth after being killed elsewhere. There are the ancestors, those who were alive and did good deeds here in the past and are now still alive elsewhere, if remembered and fed by their descendants in ancestral rituals. Unless one becomes famous forever, ritually loyal descendants are necessary for one’s heavenly survival. The kshatriya lineages that are detailed in the Harivamsha in connection with the stories of Krishna contain the kshatriya ancestors, but all kinds of ancestors are active in the world. You have two parents, four grandparents, eight great-​grandparents, and every time you go another generation into the past, you have twice as many ancestors in that generation (to say nothing of everyone else’s ancestors). There are all the hosts of species of living creatures, born from Aditi’s other sisters. In this ancient Indian world of story, in between plants, animals, and humans on the one hand, and gods, demons, and ancestors on the other, there are a range of superhuman species, each with their own lineages: monsters, ogres, dark-​elves, trolls, mountain-​elves, wild-​elves, light-​elves, heavenly nymphs, great snakes, and great birds. And there are the perfected saints, and the mountains are alive as well. There are the seers, who are in effect superhuman and, in some cases, immortal. The seer Atri fathered Soma the moon god. Seers are commonly brahmin seers, descended from one of the seven mind-​born sons of the god Brahmā (the seven stars of the Plough or Big Dipper). It is thanks to seers that the vital texts are known. As a result of their great austerities, seers possess the power to curse and bless. Some are vegetarians, some are teachers, some perform rituals, some subsist on forest fare, and some impose themselves upon

2.  André Couture, Krishna in the Harivaṁśa, vol. 1:  The Wonderful Play of a Cosmic Child (Delhi: D. K. Printworld, 2015), pp. 236–​59.

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the hospitality of kshatriyas. There are divine seers, and there are also royal seers—​that is, particularly wise kings or former kings. There are the Manus, the lords who preside over time. Time is organised into cycles, each of which consists of four long ages, the krita, tretā, dvāpara, and kali ages, each worse than the previous one. A cycle of these four is also called an ‘age’. And one thousand of those ages makes up a cosmic cycle, at the end of which the world is destroyed and subsists within Vishnu as potential energy until it is recreated again for the next cosmic cycle. One after another, fourteen Manus preside over the cosmic cycle, sharing the one thousand ages equally between them, each with his own particular set of seven seers, sons, and gods. At present, the Manu is Manu Vaivasvata, son of the sun, and the gods are those just briefly described. There are the manifestations of Vishnu. The world is Vishnu’s, and Brahmā creates and governs it for him; but sometimes Vishnu’s intervention is required, typically to deal with a demon who has become arrogant after having his wishes granted. The thirty-​first chapter of the Harivamsha lists nine of Vishnu’s manifestations, including two kshatriya manifestations, first as King Rāma, whose story is told in the Rāmāyana, and then as Krishna Vāsudeva. Krishna’s mission is partly shared, on the one hand, by the manifestations of numerous other gods and, on the other hand, by his brother Baladeva, manifestation of the cosmic snake Shesha, upon whom Vishnu reclines in the cosmic ocean. Together with the other manifesting gods, Krishna must effect a purge of the overly populous kshatriya class to relieve the pressure on the earth, and together with Baladeva, he must kill various demons born on earth in the region of Mathurā, principal among them Kamsa, Krishna’s first cousin once removed, who is the demon Kālanemi reborn. Particularly salient in the Harivamsha is Vishnu’s female partner, who operates on several levels. On the cosmic level she is the primordial matrix consisting of three qualities, unmanifest when the cosmos is in abeyance, and manifest as all that is manifest—​as the body through which the cosmic Vishnu is embodied—​when the cosmos is in process (Hv 103.24–​104.12 and 113.28–​40). On the phenomenal level she is also Vishnu’s helpmate Sleep, who is instantiated in Vishnu’s sleep, in the rainy season, and in the destruction and abeyance of the universe, as well as in human sleep and death (Hv 40.7–​ 34). And on the narrative level the specific activities that Sleep performs at Vishnu’s behest—​including the act of being born herself—​are instrumental in enabling him to be born safely as Krishna despite Kamsa’s attempts to have him killed. Thereafter she lives on, miraculously, as the wild and bloodthirsty goddess of the Vindhya Mountains (Hv 47–​48), and as the woman Ekānamshā

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(Hv 96.11–​19). On the narrative level she is also connected to the goddess Earth and to the great goddess Umā, married as wife to Shiva. There are the other kshatriyas who constitute the network of Krishna Vāsudeva’s human relatives. Paternal lineages are particularly important to kshatriyas, and Krishna is a Yādava, a descendant of Yayāti’s son Yadu. The Yādava lineage is internally subdivided into sometimes overlapping groups of Andhakas, Bhojas, Dāshārhas, Hehayas, Kaishikas, Krathas, Kukuras, Mādhavas, and Vrishnis; the precise scope of these various terms is usually unclear, but Vrishni is the most common and seems sometimes to have an inclusive general sense, denoting Krishna’s local community. Genealogical details are given of most of the other kshatriya families that Krishna interacts with:  they are his more-​or-​less distant relatives, descended from their common ancestor Yayāti, descendant of the moon. Polygyny is the norm, and is associated with typical forms of co-​wife rivalry. Krishna and Baladeva’s father Vasudeva has seven wives, and Krishna goes on to have even more. Amongst Krishna’s relatives there are, in particular, the Bhārata-​Kurus, whose great tale is told in the Mahābhārata, of which the Harivamsha forms the final part. More specifically, Krishna and Baladeva’s paternal aunt, Prithā Kuntī, marries Pāndu and gives birth to the three eldest Pāndavas—​ Yudhishthira, Bhīmasena, and Arjuna; and Arjuna goes on to marry Krishna and Baladeva’s sister Subhadrā. The larger part of the Mahābhārata tells of the rivalry between the Pāndavas and their paternal cousins, the sons of Pāndu’s blind elder brother Dhritarāshtra, the acting king, and of how the Pāndavas eventually took the kingship of Hāstinapura from the senior line after the eighteen-​day war on Kurukshetra, the Field of Kuru. Baladeva takes no part in the war (his maternal grandfather Bāhlika is linked to the Kuru line before the split), but Krishna serves as Arjuna’s charioteer and the Pāndavas’ tactical adviser, and is instrumental in their victory. The tale of this rivalry, and of the war and its aftermath (and of Krishna), was put together by the brahmin seer Vyāsa and is told, several generations after the events it describes, to Arjuna’s direct descendant King Janamejaya, in the intervals of a snake-​sacrifice ritual that he is holding to avenge the murder, by snakebite, of his father Parikshit. The Harivamsha is the final part of the Mahābhārata, but it also serves in parallel as a companion to the story of the Bhārata-​Kurus. It contains materials that may be of interest in connection with it and that may be consulted alongside it or separately. Because, in the first instance, the Harivamsha functions together with the larger part of the Mahābhārata, and because, accordingly, it tends not to repeat stories that have already been narrated there (and thus only contains part of Krishna’s biography), the following section of this introduction, ‘Krishna in the Pāndava Story’, provides an overview of the Mahābhārata

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story as it is presented before the Harivamsha, with particular attention to the involvement of Krishna and the Yādava-​Vrishnis. Readers who are already familiar with the larger part of the Mahābhārata may wish to skip this section.

Krishna in the Pāndava Story The Mahābhārata (hereafter, in citations, Mbh) has eighteen books preceding the Harivamsha (Hv). At the beginning, the scene is set. The storyteller Ugrashravas will, at a ritual hosted by the brahmin Shaunaka, narrate to Shaunaka what he heard Vaishampāyana narrate to King Janamejaya at a snake-​sacrifice ritual hosted by Janamejaya. But first the storyteller introduces King Janamejaya, and narrates the background and progress of his snake sacrifice, in which many snakes are destroyed but others spared on the condition that they behave themselves in future. At the ritual Janamejaya is told, by Vyāsa’s disciple Vaishampāyana, Vyāsa’s long tale about Janamejaya’s ancestors the Pāndavas. Vaishampāyana’s narration, as repeated by the storyteller to Shaunaka, begins at Mbh 1.55 and lasts (with brief exceptions) until Hv 113, and it helps persuade Janamejaya to make peace with the snakes. After introducing Dhritarāshtra and Pāndu’s genitor Vyāsa and grandmother Satyavatī, Vaishampāyana provides the cosmic context in which a cull of kshatriyas is necessary for the good of the earth, and explains that many of the characters in the generations defined by the Kurukshetra war had secret divine identities, which are detailed at length. Vaishampāyana narrates Janamejaya’s ancestry, and then he describes how King Shantanu’s son Bhīshma renounced the throne and all women to enable his father to marry Satyavatī, and how Satyavatī’s sons subsequently died without issue, leading her to prevail upon her premarital son Vyāsa to save their lineage by impregnating their widows. However, as a result of her haste, Dhritarāshtra, Pāndu, and Vidura, the products of this scheme, are all compromised, being respectively blind, ‘pale’, and low-​born, and the succession in the following generation is unclear. The two sets of cousins begin to compete. The acting king Dhritarāshtra’s eldest son, Duryodhana, competes in particular with Bhīma Pāndava. Both are the same age, and both enormously strong. Duryodhana tries to have the Pāndavas killed, but they secretly escape, and for a while they live abroad disguised as brahmins. Then they contract an important marital alliance by (all five of them) marrying King Drupada’s daughter Draupadī in an exceptional, polyandrous marriage. It is after their triumphant appearance at Draupadī’s

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bridal festival that they first meet Krishna and Baladeva, who have come to the festival from Dvārakā as guests, and who subsequently send the Pāndavas valuable wedding gifts (Mbh 1.178.8–​10, 180.17–​22, 183.2–​9, 191.13–​19). Krishna’s dedication to the Pāndavas is discerned early on by Karna, who is Kuntī’s secret premarital son and Duryodhana’s best friend, as well as by Drupada (Mbh 1.194.15–​16, 199.8–​9). Dhritarāshtra partitions the kingdom and gives the Pāndavas the underdeveloped half, and they go there with Krishna and found the city of Indraprastha (1.199). While Arjuna is off travelling, he visits Krishna in Dvārakā, where despite Baladeva’s initial misgivings, Krishna helps Arjuna to marry their sister Subhadrā, and the couple return to Indraprastha escorted by Vrishnis bearing splendid gifts (1.210–​13). When the rest of the Vrishnis return to Dvārakā, Krishna elects to remain behind for some time, and he is there when his nephew Abhimanyu is born (1.213.63–​64). During this period he and Arjuna, while on an outing by the River Yamunā, burn down the Khāndava Forest as a service to the hungry god Agni. Indra resists them, but they receive weapons from Varuna—​Arjuna receives the Gāndīva bow, Krishna the discus—​and hold him off, destroying the forest and its inhabitants (1.214–​25). The Pāndavas prosper in Indraprastha, and Yudhishthira is prompted to consider hosting a grand rājasūya ritual to consolidate his position (2.11.43–​ 73). He summons Krishna from Dvārakā for consultation, and Krishna tells Yudhishthira that he should first gain the support of the kshatriyas by killing King Jarāsandha of Magadha, who has imprisoned many other kings. Krishna explains that the Vrishnis relocated from Mathurā to Dvārakā as a result of Jarāsandha’s attacks (2.12–​17). Krishna proposes that he, Bhīma, and Arjuna go to Jarāsandha’s palace and kill him; with Yudhishthira’s blessing they do this and free the imprisoned kings (2.18–​22). This has the desired political effect, and in due course, under Vyāsa’s supervision, the guests are invited and Yudhishthira’s rājasūya takes place. But there is a fracas. The gift for the guest of honour is presented to Krishna, which displeases King Shishupāla of Chedi, who was closely allied to the late Jarāsandha and formerly betrothed to Krishna’s wife Rukminī. Protesting that Krishna is not a king, Shishupāla then ridicules him, and Krishna beheads Shishupāla with his discus. After returning from the ritual, Duryodhana is troubled by his cousin’s popularity and wealth, and he prevails upon his indulgent father Dhritarāshtra to invite Yudhishthira to Hāstinapura for a game of dice, in which Dhritarāshtra’s brother-​in-​law Shakuni, an expert gambler, will defeat him. And so it comes to pass. During the fateful dicing match (at which Krishna is not present), Draupadī is manhandled and insulted by her cousins-​in-​law, and

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Yudhishthira loses the Pāndavas’ kingdom to Duryodhana for thirteen years, twelve years in exile and one year living in disguise. During the Pāndavas’ years of exile, Krishna visits them three times, each time with a different group of Vrishnis (3.13–​23, 118–​20, 180–​224). On all three occasions he promises the Pāndavas his future support. On the first occasion Krishna explains in detail why he was not able to attend or prevent the dicing match: King Shālva attacked Dvārakā in an attempt to avenge the death of Shishupāla. Krishna’s son Pradyumna distinguished himself in the battle, but Krishna had to pursue Shālva and kill him. On the third occasion Krishna visits the Pāndavas at the same time as the seer Mārkandeya, and Mārkandeya extols Krishna’s cosmic identity (3.186–​87). Mārkandeya survives in the interim between one cosmic cycle and another, and he once witnessed Krishna the supreme being holding the cosmos within himself in potential form. At the end of the Pāndavas’ year in disguise at the court of King Virāta, Virāta gives his daughter Uttarā to Arjuna, and Arjuna accepts her on behalf of his son Abhimanyu. Krishna arrives from Dvārakā with Abhimanyu (who has been staying there during the Pāndavas’ exile) and a party of gift-​ laden Vrishnis, and the wedding takes place (4.67). A council is held at which Krishna, Baladeva, and Sātyaki advise the Pāndavas on how to negotiate the return of their kingdom, and then the Vrishnis return to Dvārakā (5.1–​5). Both sets of cousins expect war, and Arjuna and Duryodhana now travel separately to Dvārakā to try to enlist Krishna’s support. Krishna promises a large number of cowherd warriors to Duryodhana and his own services to Arjuna, but as a non-​combatant. Both Duryodhana and Arjuna are happy with what they are promised (5.7). Of the Yādavas, Sātyaki will fight for Yudhishthira; Kritavarman will fight for Duryodhana; and Baladeva, whose loyalties are split, will not fight at all. Nor will Krishna’s brother-​in-​law Rukmin, whose assistance is offered, in condescending fashion, to both sides but is rejected (5.155). Four envoys travel between the two sides, ostensibly to try to broker a peace agreement. All are unsuccessful. Krishna is the third of them (5.70–​129). By this time the family elders—​Bhīshma, Dhritarāshtra, and the latter’s advisers Sanjaya and Vidura—​are convinced of Krishna’s divinity and the impossibility of defeating Krishna and Arjuna in combination. At the end of his visit to Dhritarāshtra’s court, Krishna reveals his cosmic form, but Duryodhana is unable to see it (5.129.1–​15). While in Hāstinapura Krishna also visits Vidura and Kuntī, and Krishna and Kuntī separately try to win Karna over to the Pāndava side by revealing his true parentage, without success (5.138–​44). The Mahābhārata’s account of the war begins with the Bhagavad-​Gītā (6.23–​40). When Arjuna surveys the warriors assembled against him, who include his relatives and teachers, he refuses to fight, saying that victory would

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not be worthwhile at such a cost. Krishna upbraids him for his lack of manliness, and then makes a series of philosophical arguments. He explains that death is inevitable, that one must do one’s specific class-​duty regardless of personal feelings, and that if one does this in a yogic manner, without attachment to the fruits of one’s actions, as Krishna himself does, then no karma will result, and thus after death one might not be reborn but instead rejoin Krishna, to whom devotion is due. While explaining this in response to Arjuna’s questions, Krishna describes his own divine nature and also reveals his cosmic form to Arjuna, who is convinced and now agrees to fight. Duryodhana’s army is led in turn by Bhīshma, by the Pāndavas’ martial-​ arts tutor Drona, by their unknown half-​brother Karna, and by their uncle Shalya (the brother of Pāndu’s second wife Mādrī). Krishna helps and encourages the Pāndavas to defeat most of these leaders, and several other powerful antagonists, by dubious means. Bhīshma is defeated because he will not fight against a woman, and he considers Draupadī’s brother Shikhandin to be a woman because he was born female, so Arjuna places Shikhandin in front of him and attacks the non-​combatant Bhīshma from that position (6.111–​14). Bhīshma falls, but doesn’t yet die. Drona is killed when the Pāndavas trick him into thinking that his son Ashvatthāman is dead, and Draupadī’s brother Dhrishtadyumna beheads him while he is incapacitated with grief (7.164–​65). Karna is attacked and killed while he is dealing with his chariot, which is stuck in the earth (8.66–​67). Shalya is killed fairly, but by that time almost everyone else is dead too, including Abhimanyu and all ninety-​nine of Duryodhana’s brothers. Baladeva now arrives. During the war, he has been on a pilgrimage along the old River Sarasvatī, a pilgrimage Vaishampāyana describes in detail (9.34–​ 53). Vaishampāyana then narrates the climactic mace duel between Bhīma and Duryodhana, which Krishna helps Bhīma to win unfairly by striking Duryodhana below the belt and breaking his legs. Baladeva condemns the Pāndava tactics, and Krishna defends them. Baladeva declares that Duryodhana has the moral victory, and returns to Dvārakā (9.57–​59). Thinking the war to be over, Yudhishthira sends Krishna ahead to Hāstinapura to try to comfort and placate Dhritarāshtra and his wife Gāndhārī, who are now sonless. Meanwhile Ashvatthāman, to avenge the ignoble death of his father Drona, becomes possessed by Shiva, and aided by Kritavarman, he enters the camp of the Pāndava army at night and kills all the warriors in their beds, including all of Draupadī’s family and sons (10.7–​8). Krishna is instrumental in protecting the Pāndavas from Ashvatthāman in this attack (he makes them spend the night elsewhere, 9.61.35), and also in its aftermath. Ashvatthāman curses Abhimanyu and Uttarā’s unborn child to be stillborn,

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but Krishna says he will revive the child and, together with Vyāsa, he banishes Ashvatthāman (10.13–​16). In the war’s immediate aftermath, Krishna saves Bhīma from being crushed to death by Dhritarāshtra (11.11), and then Krishna accepts the curse that Gāndhārī pronounces on him for having desired this slaughter and allowed it to occur—​namely, that in thirty-​six years’ time he will cause the massacre of his own kinsmen (11.25.35–​42). Yudhishthira, bereft and also smarting after hearing the news that Karna was his elder brother, announces his wish to renounce and not be king. Krishna and Sātyaki are still there, and Krishna helps persuade Yudhishthira to do his duty (12.29–​30, 38). When Yudhishthira is anointed king in Hāstinapura, he praises Krishna at length (12.43). Krishna now takes Yudhishthira back out to the battlefield to receive teachings from Bhīshma. Bhīshma is still lying there on a bed of arrows, and Krishna persuades and enables him to teach (12.45–​ 55). Bhīshma’s copious teachings then follow, prompted by Yudhishthira’s questions about royal propriety and profit, and about release from the world of suffering. Vishnu features in Bhīshma’s teachings on many occasions. According to Bhīshma, Vishnu champions kshatriyas as the upholders of Vedic and brahminical propriety (12.64–​65). Vishnu created the institution of kingship and the rod of force (12.59.93–​140, 122.22–​33). Vishnu is the highest of all gods (12.321–​39); he has one thousand names (13.135); he was manifest as the boar in the past (12.202); and he is manifest as Krishna in the present (12.111, 200). Krishna Vāsudeva also features elsewhere in Bhīshma’s teachings. Bhīshma relates Krishna’s dialogues with Nārada, the celestial reporter, about relations with one’s kinsfolk (12.82) and about who is worthy of reverence (13.32); his dialogues with the earth about the importance of honouring brahmins (13.34) and about the hospitality duties of householders (13.100); his dialogue with Ugrasena about Nārada’s good qualities (12.223); his dialogue with Arjuna about his own names and his relationship with Shiva (12.328–​30); and also his wife Rukminī’s dialogue with the goddess Shrī about Shrī herself (13.11) and his mother Devakī’s dialogue with Nārada about what types of generosity are appropriate at which lunar conjunctions (13.63). Bhīshma also narrates some episodes from Krishna’s life:  Krishna’s encounter with King Nriga, who was in the form of a lizard (13.69), and Krishna’s incineration and restoration of a mountain while he was performing austerities to enable the birth of his son, presumably Sāmba (13.126). During interludes in Bhīshma’s teachings Bhīshma asks Krishna to narrate. Krishna on one occasion narrates how he paid homage to Shiva to obtain his son Sāmba and how he learned Shiva’s one thousand names (13.14–​18) and, on another occasion, how he and

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Rukminī respectfully hosted the brahmin Durvāsas even while the latter behaved abominably and humiliated Rukminī, and how Durvāsas is actually a form of the great god Shiva, whom Krishna reveres (13.143–​46). Krishna is still there when, fifty nights after Bhīshma’s teachings have finished, Bhīshma dies (13.154). Yudhishthira is downcast again, and Krishna tells him to master himself, rule the kingdom, and perform a horse sacrifice, as Vyāsa advises (14.2, 11–​13). Then, while Krishna and Arjuna are spending time in Indraprastha, Arjuna asks Krishna to repeat what he told him just before the war (that is, in the Bhagavad-​Gītā). Krishna says that he is not inspired as he was then, and so he can’t repeat it exactly, but he agrees to present something similar. This is the Anu-​Gītā (14.15–​50), a series of teachings that set out the problem of karma and rebirth and a way of solving it by becoming a dispassionate yogi. The Anu-​Gītā does not have the strong emphasis the Bhagavad-​Gītā does on doing one’s class duty (the imperative to fight is not so pressing as it was), or on devotion to Krishna. Krishna and Sātyaki now return to Dvārakā, taking Subhadrā for a visit. On the way they meet the sage Uttanka. Hearing of the slaughter that has taken place, Uttanka at first wants to curse Krishna, but Krishna explains that he was unable to stop the war, and he also shows his cosmic form to Uttanka, who is satisfied (14.52–​54). Back in Dvārakā, Krishna describes to his father Vasudeva what happened in the war, including the death of young Abhimanyu, who is now mourned by his maternal family (14.58–​61). Soon Krishna and a party of Vrishnis return to Hāstinapura for Yudhishthira’s horse sacrifice. Shortly after their arrival, Uttarā’s son (Janamejaya’s father) Parikshit is stillborn, but Krishna miraculously revives him, as promised (14.65–​69). Yudhishthira now says that Krishna should perform the horse sacrifice, not him; but Krishna insists that it is Yudhishthira’s rite (14.70). The ancient Indian horse-​sacrifice involves the king allowing his horse to roam freely for a year, protected by a small army (here, Arjuna), before it is brought home and sacrificed. Among other places, Yudhishthira’s horse roams through Dvārakā, where some Yādava youngsters are prevented by King Ugrasena from detaining it (14.84). Thirty-​six years after the war, Gāndhārī’s curse takes effect. There is also a more proximate cause. A group of Vrishnis disguise Krishna’s son Sāmba as a pregnant woman and ask some visiting seers whether she will have a boy or a girl, and they say he will give birth to a club that will destroy them all. The next day, Sāmba produces a club. King Ugrasena has it ground up and thrown into the ocean, and bans liquor in a doomed attempt to prevent the inevitable (16.2). Krishna reads the signs and leads the Vrishnis on a pilgrimage to the ocean at Prabhāsa, and there, during a drunken party, Sātyaki reviles

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Kritavarman for his role in the night attack at the end of the Kurukshetra war. The argument intensifies, and Sātyaki beheads Kritavarman. Sātyaki is killed in the resulting brawl. Krishna’s son Pradyumna is killed trying to assist him, and then Krishna joins in. Handfuls of grass turn into clubs, and all the Yādava men except Krishna and Baladeva kill each other (16.4). Baladeva then gives up his life while absorbed in yoga and enters the ocean in the form of a snake, and Krishna is killed when he is absorbed in yoga and the hunter Jaras, mistaking him for a deer, shoots him in the foot (16.5). Krishna’s charioteer Dāruka brings the news to Hāstinapura. Arjuna travels to Dvārakā and performs funerals for the fallen, and then taking the Yādava widows and children and the remaining citizens with him, he heads towards Indraprastha. Behind them, the ocean swallows Dvārakā. During the journey most of the women are abducted by bandits, and Arjuna is powerless to stop this. Eventually Arjuna settles Kritavarman’s son in Mrittikāvatī, Sātyaki’s son on the banks of the River Sarasvatī, and Krishna’s great-​grandson Vajra in Indraprastha (16.8.67–​70). Then Vyāsa tells Arjuna that everything has happened as ordained, that the earth has been relieved of her burden, that Krishna is the almighty, and that Arjuna’s work is done (16.9.25–​36).

Overview of the Harivamsha After the story of the Pāndavas has been completed in book 18 of the Mahābhārata (the ‘Book of Their Ascension into Heaven’), the Harivamsha continues the dialogue between Shaunaka and the storyteller Ugrashravas, and also the dialogue between King Janamejaya and Vaishampāyana at Janamejaya’s snake sacrifice. Both listeners, Shaunaka and Janamejaya, request to hear more about the Vrishnis, who have been rather neglected in what they have heard so far. So Ugrashravas says he will repeat, for Shaunaka, what Vaishampāyana said to Janamejaya in response to that request. Vaishampāyana’s immediate response presents a variety of materials. Some of them are quite technical, and some contain long lists of names. All of them are brilliant. But any reader who is impatient and keen to get on to the parts of the Harivamsha that are about Vishnu could perhaps be forgiven for skipping ahead to Hv 30 and coming back to the skipped parts later; and any reader who is even more impatient and keen to get on to the parts of the Harivamsha that are about Krishna could perhaps be forgiven for skipping ahead to Hv 46 and coming back to the skipped parts (especially Hv 28–​29) later. Vaishampāyana begins by describing how Vishnu made the cosmos, what the stages of the process were, how the cosmos works, and how it is

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kept working by important beings playing important roles in different but overlapping domains. The creation narrative operates in mythological terms and is presented as a genealogy in which some of the characters are abstract forces—​a mode of presentation seemingly belied by the assertion that sexual reproduction only became customary after a certain stage. The king is a most crucial role, and the origin and deeds of Prithu Vainya, the first king, are narrated in some detail. The role of the Manus is also crucial, though in a more abstract way:  fourteen Manus preside in succession over equal stretches of time within the thousand ages that constitute a cosmic cycle. We are in the era of the seventh Manu, Manu the son of Vivasvat the sun. Vaishampāyana narrates in detail two great kshatriya lineages: a straight one descending from the sun, and a branching one descending from the moon. All the genealogical materials in the text—​not just these two main lineages—​are pictorially represented in the appendix to the translation, which the reader is advised to consult for clarity as required. Each of the two main lineages begins with stories about its originary luminary and pauses at various points to tell stories about noteworthy kings along the way. The solar lineage (Hv 8–​10) is the lineage of the kings of the ancient town of Ayodhyā. It begins with an amazing story about the sun’s marital difficulties, and it also features Manu’s daughter Ilā, who had a sex change; Raivata and his daughter Revatī, who stepped outside time (like Rip van Winkle); Kuvalāshva, who killed a monster in the desert; Satyavrata, who lived in exile for twelve years before becoming king; Sagara, who was born in exile after the ousting of his father but returned and took back the throne; and Sagara’s sons, who nearly lost their father’s sacrificial horse. King Rāma of Rāmāyana fame is in this lineage too, but he is also a manifestation of Vishnu, and his story is told later (in Hv 31), alongside those of other manifestations of Vishnu. Between the two lineages is a nine-​chapter section discussing the ancestors (Hv 11–​19). This section is presented as Vaishampāyana repeating part of the long didactic dialogue that took place between Bhīshma and Yudhishthira after the Kurukshetra war. Bhīshma recounts a meeting with his dead father Shantanu and narrates teachings and a story that he received from the long-​ lived sage Mārkandeya on that occasion. Between the teachings about the ancestors and the accompanying story, Bhīshma presents several genealogies and narrates a touching story of his own younger days. The teachings about the ancestors contain more lists of names, but they also demonstrate the ancestors’ involvement in the business of the world. The ancestors have a particular connection to the practice of yoga, and to illustrate the ancestors’ effects in the world, a beautiful story is told, about seven

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brothers over a sequence of seven rebirths (Hv 14–​19). The brothers kill and eat their guru’s cow, a deed with severe karmic consequences, but because they also performed the beef-​offering to their ancestors, they remember their former births and, as a result, they eventually develop into great yogis and, in one case, also into a great king. The lunar lineage is then told (Hv 20–​29). It is the story not of one kingdom but of a network of related kingdoms, and it often doubles back on itself to describe a different line of descent from the same ancestor. The principal common ancestor is King Yayāti, whose five sons include Pūru, ancestor of the Pauravas (who include the Bhāratas, who include the Kauravas, who include Janamejaya), and Yadu, ancestor of the Yādavas (who include the Vrishnis and Krishna). Amid the lunar line are stories about Soma the moon, who stole someone else’s wife and started the war between the gods and the demons over Tārakā; Raji, who took over the role of Indra the king of the gods; Yayāti, who disinherited four sons and composed magnificent verses (Hv 22.37–​40); Arjuna Kārtavīrya, who gained and lost one thousand arms; Jyāmagha, whose wife had a child when she was old; and Devāvridha, who married a river. The Yādava lineage is presented in two slightly conflicting versions, one leading to Krishna’s father, the other to his mother. It also introduces Kālayavana, who goes on to be one of Krishna’s worst enemies, and it ends with the strong and strange story of the Syamantaka, a miraculous jewel for possession of which several Yādavas were prepared to kill, including Krishna, and which was held by Akrūra for many decades. King Janamejaya now makes a chapter-​long speech that praises Vishnu and asks how he could have become Krishna, a mere human being (Hv 30). Vaishampāyana explains that Vishnu has become manifest within the cosmos on many occasions for the good of the gods and the world, and he gives examples (Hv 31). Then, over the course of seven chapters (Hv 32–​38), Vaishampāyana describes the war between gods and demons over Brihaspati’s wife Tārakā, who was abducted by Soma the moon. The two armies are described in detail, as is the progress of the conflict, which is rich in meteorological imagery and ends when Vishnu uses his discus to kill the arch-​demon Kālanemi. This narration introduces demons that Krishna and his brother will later kill again on earth. After the war with the demons, Vishnu visits Brahmā’s heaven—​a very Vedic kind of place—​and then goes to his own ashram for a sleep. He is awoken because there is trouble in the world and an intervention is required. As Brahmā and then the goddess Earth herself explain, the earth is suffering from overpopulation, and particularly from a surfeit of kshatriyas. So the gods must be born on earth and perpetrate a cull:  the Kurukshetra war. Brahmā

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has already laid the groundwork by arranging a weak point in the Bhārata line after Shantanu, where a war of succession may now take place. This divine plan is the one described to Janamejaya in the first book of the Mahābhārata (Mbh 1.58–​61), with the addition of an extra role for Vishnu. Vishnu not only must enable the cull, but also must kill the various demons who have taken up residence in Mathurā and the surrounding area. Mathurā was once the area of Madhu’s Forest, whose history is told by Nārada the celestial reporter. Brahmā arranges Vishnu’s birth accordingly, in Mathurā. Thus ends the introductory Book of Krishna’s Lineage (Hv 1–​45). The scene is now set for Vishnu’s manifestation as Krishna, which has already been partially described in the first sixteen books of the Mahābhārata, and which is described further, and more systematically, in the Book of Vishnu (Hv 46–​113), the first part of which is the centrepiece of the Harivamsha. It tells of Krishna and Baladeva’s childhood living as cowherds in the bushland outside Mathurā, their defeat of various demons, and their return to Mathurā to kill Kamsa, who is Kālanemi reborn. Krishna and Baladeva are smuggled out of Mathurā and fostered in the cowherd community for their own safety because the evil Yādava king Kamsa, usurper of the throne of his father, Ugrasena, has heard a prediction of his own death and will stop at nothing to try to avert it. There are similarities with the story of King Herod trying to kill the baby Jesus, but the theory that the Harivamsha story was borrowed from Christian sources was effectively refuted by Raychaudhuri in 1920.3 Krishna and Baladeva’s childhood and the countryside over which they and their cows roam is lovingly and poetically described. Particular highlights are the descriptions of the monsoon (Hv 54), the River Yamunā (Hv 55.27–​39), and the autumn (Hv 59); but such descriptions are strikingly juxtaposed with violence when the young superheroes kill demons—​most of them animal demons—​in various brutal ways. Along the way, Krishna famously dances on the head of the snake Kāliya (Hv 56), lifts up Mount Govardhana and uses it as an umbrella to shelter the cows from a storm sent by Indra (Hv 61), and has amorous pleasure with young cowgirls (Hv 63). When Kamsa finds out that Krishna is alive and well at the cattle station, he sends Akrūra to fetch him and Baladeva, and announces the holding of a bow festival at which he plans to have the two of them killed by ace wrestlers, or by the trained elephant Kuvalayāpīda.

3. Hemchandra Raychaudhuri, Materials for the Study of the Early History of the Vaishnava Sect (Calcutta: University of Calcutta, 1920), pp. 85–​92.

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So the boys return to Mathurā. On the way there is a beautiful scene in which Akrūra enters a pool and has an underwater vision of Krishna as Vishnu and of Baladeva as Shesha, the cosmic serpent upon which he rests (Hv 70). Once in Mathurā, Krishna and Baladeva explore the town and break the festival bow. The next day they go to the festival games in the sumptuous purpose-​built stadium, and there, in thrilling scenes, they kill the elephant Kuvalayāpīda, a series of murderous wrestlers, and then Kamsa himself, who dies without putting up a fight, and his brother. Then Krishna and Baladeva are reunited with their true parents. Against the intense background of Kamsa’s wives mourning, Krishna arranges Kamsa’s funeral and Ugrasena’s re-​installation as king. He tells Ugrasena that he himself will never be king. Soon Krishna and Baladeva travel to Sāndīpani’s boarding school in Avanti. They graduate in martial arts, and by way of paying a tuition fee Krishna finds, revives, and returns their guru’s long-​lost son (Hv 79). Then King Jarāsandha attacks Mathurā to avenge Kamsa, whose widows are his own daughters. And supported by a massive conglomerate of armies, Jarāsandha keeps on attacking Mathurā. Krishna and Baladeva fight bravely against the attackers. At one point, while Baladeva is fighting against Jarāsandha, a voice from the sky says that Baladeva must stop fighting Jarāsandha because Jarāsandha is destined to die soon some other way (Bhīma Pāndava kills him, Mbh 2.22). The Yādavas are outnumbered and can barely resist the repeated attacks, and when Kālayavana and a host of other barbarian chieftains join Jarāsandha’s force, Krishna and the Yādavas abandon Mathurā and travel west (Hv 84). After returning inland briefly to dispose of Kālayavana (and Jarāsandha), Krishna now arranges the building of the new city of Dvārakā by the sea, a miraculous and memorable city as splendid as Amarāvatī, the heavenly city of Indra. Dvārakā is described in detail at its founding (Hv 86) and also, on a later occasion, from the air, when Krishna returns from an adventure riding on Garuda the eagle (Hv 93–​94). In his mature period Krishna lives in Dvārakā, travelling frequently elsewhere to visit relatives or accomplish specific tasks. The text presents one list of Balarāma’s deeds (Hv 90) and two lists of Krishna’s (Hv 96–​97, 105), and some of these deeds are not narrated in the Harivamsha or anywhere else in the Mahābhārata. Those that are narrated in the Harivamsha primarily have to do with Krishna’s family matters. Jarāsandha’s protégé is Krishna’s cousin Shishupāla. Jarāsandha arranges for Shishupāla’s engagement to Bhīshmaka’s daughter Rukminī, and many Yādavas travel south for the wedding. Bhīshmaka and his people are Yādavas too, living in Vidarbha, beyond the Vindhya Mountains and the River Narmadā. But Rukminī prefers Krishna, and the day before the wedding

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Krishna sees her, grabs her, gets her onto his chariot, and races off towards Dvārakā, while Baladeva and company hold off pursuers. Shishupāla hates Krishna anyway (and is eventually beheaded by his discus, Mbh 2.42), and the deed is a success. Rukminī becomes the first of Krishna’s many wives, the mother of Pradyumna (who also marries a woman from Bhīshmaka’s family), the grandmother of Aniruddha (who does so too), and the great-​grandmother of Vajra. But at Aniruddha’s wedding there is a dicing match, and a fight in which Baladeva kills Rukminī’s brother Rukmin (Hv 89). At Indra’s request, Krishna leaves Dvārakā, riding on Garuda, on a mission to kill the demon Naraka Bhauma, who has stolen the goddess Aditi’s earrings. Naraka is a particularly nasty demon who has been hoarding treasure and women, but Krishna soon kills him and his accomplices (Naraka subsequently possesses Karna, Mbh 3.240.19, 32). Krishna then delivers the earrings back to Aditi in heaven, and the rest of Naraka’s hoard back to Dvārakā. The Vrishnis are rich. The events that are narrated concerning Krishna’s son Pradyumna and grandson Aniruddha emphasise the brahminical desire for sons to be retained through a tradition of patrilocal marriage. Pradyumna is kidnapped as a baby and adopted by a demon couple, but when he grows older the demon woman falls in love with him and tells him the truth; he then kills her husband, brings her back to Dvārakā, and marries her (Hv 99). A similar story soon follows (as told by Arjuna to Yudhishthira) in which a brahmin’s infant sons are kidnapped but Krishna manages to bring them back (Hv 101–​04). Then, as the culmination of the Book of Vishnu, the fabulous and well-​paced story of Aniruddha is told in detail (Hv 106–​13). The demon Bāna’s daughter Ushā has a sexual dream featuring Aniruddha, and then manages to find him, bring him to her father’s house, and keep him there as her secret lover. Bāna discovers Aniruddha and imprisons him, but eventually Krishna, Baladeva, and Pradyumna arrive on Garuda, defeat Bāna and his allies, including the god Shiva, and take the couple back to Dvārakā. The Harivamsha does not relate the end of the story of Krishna, the Vrishnis, and Dvārakā, since it has been covered earlier in the Mahābhārata. The Book of Vishnu ends with the completion of Janamejaya’s snake sacrifice and the end of his dialogue with Vaishampāyana. In the short final book, the Book of the Future (Hv 114–​18), the storyteller Ugrashravas tells Shaunaka the final instalments of the story of Janamejaya. Like Yudhishthira before him, Janamejaya resolves to perform a horse sacrifice. Vyāsa visits him, and after they have talked briefly about the story of the Pāndavas and Vyāsa has made some predictions about Janamejaya’s future, Vyāsa describes at some length the eventual end of the unpleasant kali age, after which time will turn and

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the spotless krita age will come round again. Some time after this conversation, King Janamejaya’s horse sacrifice takes place, but because of Indra’s cunning intervention, it leads to trouble between Janamejaya and his priests and between Janamejaya and his wife. However, Janamejaya makes peace with his wife and rules his kingdom well, nourished by Vyāsa’s teachings, and the Harivamsha ends on a high note.

The Text and the Translation This translation is of the Harivamsha as it was critically reconstituted by P. L. Vaidya and published in 1969.4 Vaidya’s version of 6073 verses in 118 chapters is the shortest available version, since it consists only of the passages that are found in all of the regional manuscript versions. It also purports to approximate a version that was earlier than any of those versions. The surviving manuscripts date from the fifteenth to the nineteenth centuries, but Vaidya’s reconstituted version can be placed in the first millennium ce. The translation includes a lot of Sanskrit names. If the meaning of the name is interesting or important, a translation is sometimes given alongside it, with initial capitals. The whole translation is intended to be read out loud, and so measures have been taken to encourage the correct pronunciation of the Sanskrit names. Pronunciation. Long vowels are printed with a macron to differentiate them from their shorter counterparts. Thus a is as in cup, ā as in carp; i is as in click, ī as in clique; u is as in crook, ū as in crude. The other two basic vowels are always long: e is as in hey, not hem, and o is as in broke, not bog. Some consonants have aspirated counterparts: thus bh is as in dab-​hand, chh as in coach-​house, dh as in road-​hog, gh as in dog-​house, kh as in back-​hand, and so forth. The English sounds f as in scarf and th as in thick do not occur; ph is always as in cup-​handle, th as in coat-​hook. Many of the characters in the Harivamsha are known by several different names. In the translation the rarer names are often supplemented with a more common name, but where several names are common they are simply used as they occur in the Sanskrit. In context, it is almost always clear who is who; the index can and should be used to dispel confusion at any point, but please note here, in advance, that Krishna the Dark One is also called Hari the

4. Parashuram Lakshman Vaidya, ed., The Harivaṁśa, Being the Khila or Supplement to the Mahābhārata, for the First Time Critically Edited, vol. 1 (Poona: Bhandarkar Oriental Research Institute, 1969).

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Yellow, Hrishīkesha the Lord of the Senses, Janārdana the Exciter, Keshava the One with the Hair, Madhusūdana the Slayer of Madhu, Vāsudeva the Son of Vasudeva, and Vishvaksena whose Armies are Everywhere; that Baladeva the Strong God is also called Bala the Strong, Halāyudha Plough-​as-​his-​Weapon, Rāma the Handsome, and (particularly when he is young) Sankarshana the Extraction; that Krishna and Baladeva’s father Vasudeva is also called Ānakadundubhi the Drums; that Sātyaki is also called Yuyudhāna; that Arjuna Pāndava is also called Dhananjaya the Winner of Wealth; that the Pāndavas’ mother Kuntī is also called Prithā; that Dvārakā the City of the Gates is also called Dvāravatī and Kushasthalī; that Vivasvat the sun is also called Mārtanda Dead-​Egg; that Indra is also called Maghavat the Bountiful, the Punisher of Pāka (demon of drought), Shakra the Mighty, Shatakratu the God of a Hundred Rites, and Vāsava of the Vasus; that the great god Shiva the Auspicious is also called Bhava, Hara the Remover, Maheshvara the Great Lord, Rudra the Howler, Shankara the Beneficent, and Tryambaka the Three-​Eyed; that Shiva’s son Skanda the Attacker is also called Guha the Hidden, Kārttikeya the Son of the Krittikās, and Kumāra the Prince; that Shiva’s wife Umā is also called Pārvatī the Daughter of the Mountain; that the great god Vishnu is also called Nārāyana whose Recourse was the Waters, and Vaikuntha, and by several names—​Hari, Hrishīkesha, Madhusūdana—​that are also names of Krishna; and that Shesha the Remainder, the integral divine snake upon whom Vishnu reclines, is also called Ananta the Endless. Aside from names, the translation includes some other words that are either untranslated from the Sanskrit or are words derived from Indian languages. These include the textual genres Veda and Shāstra; the title of the cosmic overseers (Manus); the names of the four cosmic ages (krita, tretā, dvāpara, and kali, in descending order of sobriety); the names of the four social classes (brahmins are teachers, advisers, and ritual specialists; kshatriyas are warrior-​aristocrats; vaishyas are farmers and traders; and shūdras are labourers); the calls that are made to accompany ritual offerings into the fire (svāhā for offerings to the gods, svadhā for offerings to the ancestors, and vashat more generally); a type of ladle used for making offerings (darvī); a ritual chant (brihat), a ritual ceremony (ukthya), a particularly assertive royal ritual (rājasūya), and the sacred ritual drink (soma); the auspicious visual sign (swastika); three types of land grass (darbha, kans, and kusha); a species of deer (ruru); a measure of distance (the yojana, somewhere between two and thirteen miles); two musical instruments (mridanga, a kind of drum, and vīnā, a plucked and strummed string instrument); a type of philosophy (sānkhya, premised on the mental apprehension of the essential constituents of the universe); the curl of hair on Vishnu’s chest (shrīvatsa); the names of

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various trees (arjuna, danti, kadam, meyna, poon, sal, srimara, svarnaka, and talipot); and some other words that have now effectively passed into English (ashram, the retreat-​cum-​college of a sage; brahman, the unconditioned absolute; guru, an esteemed teacher; karma, the conditioning residue of acts; and yoga, the discipline of the mind—​this is not to be understood as a merely physical regime—​and yogi, a practitioner of yoga). I will publish online an open-​access paper entitled ‘Translating Vaidya’s Harivamsha’, which discusses in detail the edition translated, the minor emendations made (at 13.52, 15.44, 24.14, 28.44, and 89.7), and the translation and annotation strategies adopted. I have tried to keep the tone of the translation conversational, but also as serious as befits a sacred text. The Harivamsha is, in my opinion, a classic of world literature, but at the same time, it is evidently intended to encourage love for Vishnu and for his manifestation as Krishna. It has been an unalloyed pleasure and honour for me to translate this text, and despite this translation’s no doubt numerous defects—​for which I  apologise—​I hope that it is accurate and accessible enough to benefit as many readers as possible, in as many ways as possible. According to the text, its benefits to the reader are liable to include not just entertainment and edification, but also unexpectedly far-​reaching economic, existential, and spiritual benefits.

Further Reading

Bryant, Edwin F., trans. 2013. The Yoga Sūtras of Patañjali. New  York:  North Point Press. Buitenen, J. A. B. van, and James L. Fitzgerald, trans. 1973–​2004. The Mahābhārata, vols 1–​3 and 7 (books 1–​5 and 11–​12a). Chicago: University of Chicago Press. Couture, André. 2015–​17. Krishna in the Harivaṁśa. 2 vols. Delhi: D. K. Printworld. Debroy, Bibek, trans. 2010–​14. The Mahabharata. 10 vols. Gurgaon: Penguin. Doniger, Wendy, trans. 2004. Hindu Myths: A Sourcebook. Penguin Classics. London: Penguin. Doniger, Wendy, and Sudhir Kakar, trans. 2009. The Kamasutra of Vatsyayana. Oxford World’s Classics. Oxford: Oxford University Press. Doniger O’Flaherty, Wendy, ed. 1988. Textual Sources for the Study of Hinduism. Manchester, UK: Manchester University Press. Ganguli, Kisari Mohan, trans. 2000. The Mahabharata of Krishna-​Dwaipayana Vyasa. 4 vols. Delhi: Munshiram Manoharlal. Goldman, Robert P., Sheldon I. Pollock, Rosalind Lefeber, Sally J. Sutherland Goldman, and Barend A. van Nooten, trans. 1984–​2016. The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. 7 vols. Princeton, NJ: Princeton University Press. Johnson, W. J., trans. 2008. The Sauptikaparvan of the Mahābhārata: The Massacre at Night. Oxford World’s Classics. Oxford: Oxford University Press. Johnson, W.  J., trans. 2009. The Bhagavad Gita. Oxford World’s Classics. Oxford: Oxford University Press. Johnson, W.  J. 2010. A Dictionary of Hinduism. Oxford Paperback Reference. Oxford: Oxford University Press. Mitchiner, John E., trans. 2002. The Yuga Purāṇa. Kolkata: Asiatic Society. Olivelle, Patrick, trans. 2009. The Law Code of Manu. Oxford World’s Classics. New York: Oxford University Press. Olivelle, Patrick, trans. 2016. King, Governance, and Law in Ancient India: Kauṭilya’s Arthaśāstra. New York: Oxford University Press. Roebuck, Valerie J., trans. 2004. The Upaniṣads. Penguin Classics. London: Penguin.

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Further Reading

Roebuck, Valerie J., trans. 2010. The Dhammapada. Penguin Classics. London: Penguin. Satyamurti, Carole. 2016. Mahabharata:  A Modern Retelling. New  York:  W. W. Norton. Smith, John D., trans. 2009. The Mahābhārata: An Abridged Translation. Penguin Classics. London: Penguin.

Map

The Book of Krishna’s Lineage

Creation and Cosmology 1.  The First Creation Shaunaka said: Son of a storyteller, you’ve told a great long tale, about all the Bhāratas, and also about other kings, 2 as well as gods, Dānavas, light-​elves, snakes, monsters, Daityas, perfected saints, and trolls. 3 You’ve told of extremely wonderful deeds, brave men, ethical positions, amazing discussions, and a people so superb they’ve never been bettered. 4 The old holy story, which you’ve narrated in refined language, is like nectar. It’s good for the ears and mind, and I love it. 5 In it, son of Lomaharshana, you’ve certainly spoken about the Kuru people, but you haven’t said much about the Vrishnis and Andhakas. So that’s what you must tell me now. 6 The storyteller said: I’ll narrate the Vrishni lineage for you, from the beginning. For that’s what Janamejaya requested from the disciple of wise Vyāsa. 7 After hearing the whole history of the Bhāratas, Janamejaya Bhārata, who was a very intelligent man, said to Vaishampāyana: 8 Brahmin. You’ve narrated, and I’ve heard in detail, a great Bhārata tale, rich in import and detail. 9 Many of the valiant bulls of men who were mentioned there by their names and deeds were great warriors of the Vrishnis and Andhakas. 10 Here and there, great brahmin, you’ve told of their dazzling deeds, in brief and also in detail, my lord. 11 But in that regard, I’m not yet satisfied by the old tale that you’re telling, for as yet I  think of the Vrishnis and the Pāndavas as a single group. 12 You know their lineage as a direct witness, so tell of their family in detail, great ascetic. 13 I want to know about each of them—​who was who, and who was in whose lineage—​and I want to know their amazing ancient origins, as far back as the patriarch. 1

2 Creation and Cosmology

The storyteller said: The great ascetic paid his respects, and then, since he’d been asked for it, the great man told that tale, in sequence and in detail. 15 Vaishampāyana said: While I’m relating it, pay attention to the divine tale, your majesty. It’s wholesome, destructive of evil, marvellous, rich in import, and equal to the Veda, 16 and whoever pays heed to it, my boy, or hears it repeatedly, preserves their own lineage and is glorified in heaven. 17 The unmanifest cause is eternal, and it contains the existent and the non-​existent. From it the lord created the universal primary cosmic person.* 18  Be aware, your majesty, that he is Brahmā of infinite vigour, the creator of all beings, and that he’s dedicated to Nārāyana. 19 From the great one came the ego, and from the ego came the elements, and from the elements came the different kinds of beings. That’s the eternal creation. 20 Listen as I narrate also the procreation of beings, which is known and heard as a text of many parts. It strengthens the reputation of the forebears, 21   it’s blessed, famous, and heavenly, it destroys enemies and extends lifespans, and it mentions all those who have acted virtuously and whose reputation is secure. 22 For a healthy and honest person like you, it’s the source of everything healthy and honest. I’ll narrate the superb procreation of beings for you, right down to the Vrishni lineage. 23 Self-​born Lord Vishnu wanted to produce various creatures. So he first emitted the waters, and then he ejaculated into them. 24 The waters are called Nārā. According to the Veda, that was their original name. In the beginning, they were his recourse (ayana), and that’s how you remember the name Nārāyana. 25 A golden egg appeared, resting on the waters. Brahmā hatched himself from it, and we’ve heard that that’s why he’s called self-​born. 26 His holiness lived in it for a year as a golden embryo, and then he split the egg in two, into heaven and earth, 27 and between the two pieces he made space. The lord made the earth float on the waters, and he set up the ten directions,† 28 and in them he put time, mind, speech, desire, anger, and also pleasure. That was the form in which he produced the creation. 14

* The cosmogony in this chapter features various scenarios known from previous Sanskrit texts. In Rigveda 10.90 the primeval cosmic person is sacrificially dismembered to form the world. Here, as shown by v. 19 below, he seems also to play a role within sānkhya cosmogony, whereby the world emerges from the primordial matrix. In due course, the label ‘cosmic person’ is also applied to various patriarchs and Manus. † Eight points of the compass, plus up and down.



2. Daksha’s Creation

3

Eager to emit a patriarch, 29 brilliant Brahmā emitted seven of them from his mind:  Marīchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha. 30  These are known in the old lore as the seven brahmins, and they understood that all seven of them had been born from Brahmā and shared Nārāyana’s very nature. 31 Brahmā also emitted Rudra, who was produced from the essence of fury, and the seer Sanatkumāra, who was produced even before the forebears. 32 These seven, with Rudra, Skanda, and Sanatkumāra, put their brilliance all together as one, Bhārata, and produced the creatures. 33 Their seven great lineages are divine, potent, and prolific, attended by celestial hosts and studded with great seers. 34 In the beginning he created lightning flashes, thunderclouds, curved and straight rainbows, and sea-​monsters, and of course he created the rain. 35  For the success of the ritual he made the verses, chants, and formulae, and we hear that the seven brahmins used them to honour the Sādhya gods. 36 When the patriarch Āpava Vasishtha was creating the order of creatures, beings high and low were born from parts of his body. 37 He split his body in two, one half was male, one half female, and through her he created various children. He covered the sky and the earth with his majesty, and continued to do so. 38 Vishnu emitted Virāj, and Virāj emitted the cosmic person. You should know that the cosmic person is a Manu, and indeed that’s where the era of a Manu gets its name from. The era of a Manu is said to be Āpava’s other half! 39 The mighty cosmic person Vairāja, the son of Virāj, emitted an order of creatures—​but he was the descendant of Nārāyana, and of course his children weren’t born from a womb. 40 This chapter is called the First Creation. A person who knows it becomes long-​lived, famous, and fortunate, has children, and attains whatever state they desire.

2. Daksha’s Creation Vaishampāyana said: After creatures had been produced in this way, Āpava, the cosmic person and patriarch, found a wife, Shatarūpā of a Hundred Forms, who wasn’t born from a womb. 2 Āpava continued to cover the sky with his majesty, but Shatarūpā was born in an entirely lawful manner, your majesty, 3 and after performing the most difficult austerities for ten thousand years, she took the cosmic person of blazing austerities as her husband. 1

4 Creation and Cosmology

Truly, my boy, the son of self-​born Brahmā is said to be a cosmic person and a Manu, and his era as a Manu in this world is said to last seventy-​one ages. 5 By the cosmic person Vairāja, Shatarūpā of a Hundred Forms bore Vīra, and by Vīra, Kāmyā bore Uttānapāda and Priyavrata. 6 Kāmyā was the name of patriarch Kardama’s daughter, strong-​armed king, and Samrāj, Kukshi, Virāj, and Prabhu were the four other sons of Kāmyā. 7 Patriarch Atri adopted Uttānapāda as his son, and Sūnritā produced four sons sired by Uttānapāda. 8 Sūnritā was the name of the daughter of Dharma the god of duty, born to Dharma from Vāch the goddess of speech. She was well-​regarded, handsome, and broad in the hips, and she was the mother of Dhruva the Fixed.* 9 Dhruva, Kīrtimat, Ayasmat, and Ayaspati were born to patriarch Uttānapāda from Sūnritā. 10 Bhārata, your majesty. In pursuit of supreme renown, Dhruva performed austerities for three thousand years of the gods, 11 and Brahmā the lord and patriarch was gratified, and gave him a residence that matched his own—​an unmoving one, in the presence of the seven seers.† 12 And after observing Dhruva’s pride, prosperity, and power, Ushanas, the teacher of the gods and demons, even sang a verse: 13 See the strength of his austerities! See his learning! See his vow! The seven seers stay fixed (dhruva) now that they’ve placed him before them. 14 Dhruva the Fixed sired Shlishti and Mānya, born from Shambhu. Born from Suchhāyā, Shlishti sired five faultless sons:  Ripu, Ripunjaya, Vipra, Vrikala, and Vrikatejas. 15 Born from Brihatī, Ripu sired Chākshusha, who was all splendour. Chākshusha sired Manu, born from Pushkarinī Vairanī, 16 a daughter of the illustrious patriarch Vīrana. And Manu’s ten powerful sons were born from Nadvalā, the daughter of patriarch Vairāja, best of Bhāratas. 17 The powerful sons from Nadvalā were Ūru, Pūru, Shatadyumna, Tapasvin, Satyavit, Kavi, Agnishtut, Atirātra, and Sudyumna. That’s nine, and the tenth was Abhimanyu. 18 Then Ūru’s six splendid sons were born from a daughter of Agni the fire god: they were Anga, Sumanas, Svāti, Kratu, Āngirasa, and Shiva. 19 And by Anga, Sunīthā gave birth to a son: a certain Vena, whose bad behaviour caused severe fury. 20 The seers drilled Vena’s right hand for the sake of offspring, and a great seer sprang from his drilled hand. 21 Seeing him, the sages said: This splendid man will certainly make the people happy, and will attain great fame. 4

* Dhruva is Polaris, the Pole Star. † The seven seers are listed at Hv 1.29 above. They are a constellation, the Plough or Big Dipper.



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5

Born with bow and armour, and all but blazing with splendour, Prithu Vainya, the first kshatriya, looked after this lady earth. 23 He was the ruler of the jewel-​bearing earth and the first to be consecrated at a rājasūya rite, and the skilful storytellers and praise-​singers came into being because of him. 24 Bhārata, your majesty. Seeking livelihoods for his subjects, he milked this cow the earth for grains. And the gods and the companies of seers milked her too, 25 as did the ancestors, the Dānavas, the light-​elves together with the companies of celestial nymphs, the snakes, the ogres, the plants, and the mountains. 26 As she was being milked into this bucket and that bucket, the jewel-​bearing earth provided whatever milk was desired, and they all kept themselves alive with it.* 27 Sons were born to Prithu:  Antardhāna and Pālin, and both of them knew what was proper. By Antardhāna, Shikhandinī bore Havirdhāna, the Ritual Ground. 28 Then Dhishanā, a daughter of Agni the fire god, had six sons by Havirdhāna: they were Prāchīnabarhis, Shukra, Gaya, Krishna, Vraja, and Ajina. 29 Thanks to Havirdhāna, Lord Prāchīnabarhis was a great patriarch who nurtured his subjects, your majesty. 30 When Prāchīnabarhis travelled over the plains of the land, the kusha grass on his land pointed to the east (prāchīna), Janamejaya. 31 After completing great austerities, that mighty king married Savarnā, the daughter of the ocean. 32 Savarnā of the ocean bore Prāchīnabarhis’s ten sons. They were called the Prachetases, and they all mastered the martial arts. 33 They did their duty together. They performed great austerities, lying in the waters of the ocean for ten thousand years. 34 While the Prachetases were performing austerities and the earth wasn’t being looked after, the things that grew out of the earth imprisoned her. Creatures were destroyed. 35 The wind was unable to blow, the sky was blocked out by trees, and for ten thousand years no creatures could survive. 36 When all the Prachetases engaged in their austerities came to hear about it, they became angry, and they discharged wind and fire from their mouths. 37 The wind uprooted the trees and dried them out, and the terrible fire burned them. And so the trees were destroyed. 38 Majestic King Soma noticed the destruction of the trees, and now, when only a few trees remained, he went up to the Prachetases and said: 39 All you sons of Prāchīnabarhis! Keep your rage under control, princes. The earth’s been stripped of trees, so you can stop the fire and the wind. 22

* The story of Prithu is told in more detail at Hv 5–​6 below.

6 Creation and Cosmology

Here, like a jewel, is a beautiful daughter of the trees. I  knew what was going to happen, my boys, so I kept her safe within me. 41 Created by the trees, this momentous woman is called by the name of Mārishā, and she must be your wife, to further the lunar lineage. 42 Half as a result of your potency and half as a result of mine, she’ll give birth to a wise patriarch named Daksha the Capable. 43 The earth was almost burned by the fire that your fiery energy made, and so that man will be like fire, and will grant her offspring once more. 44 So, obedient to Soma’s words, the Prachetases set aside their rage against the trees, and they took Mārishā as their wife in the proper fashion. 45 And the brilliant patriarch Daksha the Capable was born to Mārishā by the ten Prachetases as Soma’s share, Bhārata. 46 He later had children who prospered the lunar lineage—​children both mobile and immobile, including two-​legged and four-​legged ones. 47 Daksha created them from his mind, and afterwards he created females. That master gave ten daughters to Dharma the god of duty, thirteen to Kashyapa, and gave the rest, who are known as the constellations, to King Soma. 48 From those daughters the gods, birds, cows, snakes, Daityas, Dānavas, light-​elves, and celestial nymphs were born, and other species too. 49 And from then on, supreme king, creatures originated from sex. The creation of those who came before that was said to be by will, by sight, or by touch. 50 Janamejaya said: You’ve already narrated the origins of gods, Dānavas, light-​elves, snakes, and monsters, and of the great Daksha.* 51 But blameless brahmin, you said that Daksha was born from Brahmā’s thumb.† So how did that great ascetic also get to be the son of the Prachetases? 52 I’m not clear about this, brahmin, so you must now explain it. And also, how was it that Soma’s daughter’s son Daksha became Soma’s father-​in-​law? 53 Vaishampāyana said: Creatures keep on arising and passing away, Bhārata. The seers aren’t confused about this, and nor are those people who know what’s what. 54 All the creatures from Daksha onwards come into being again and again, your majesty, and they’re also destroyed. A  knowledgeable person isn’t confused by this. 55 At first there was no sense of superiority or inferiority among them, lord of the people. There was just severe asceticism, dignity, and industry. 40

* Vaishampāyana narrated the origins of these creatures at Mbh 1.59–​60. † See Mbh 1.60.9.



3. The Creation of Beings

7

This chapter is called Daksha’s Creation, and it includes everything that moves and everything that doesn’t. A person who knows it is blessed with descendants, and will be glorified in heaven after completing a long life. 56

3.  The Creation of Beings Janamejaya said: Vaishampāyana. Relate the origins of the gods, Dānavas, light-​ elves, snakes, and monsters, in detail. 2 Vaishampāyana said: It started when self-​born Brahmā instructed Daksha the Capable to produce creatures. Listen to how he produced beings, your majesty. 3 At the very beginning, Lord Daksha created beings using just his mind:  seers, gods, light-​elves, demons, and monsters. 4 But when the self-​ controlled patriarch’s children failed to multiply, he had second thoughts about how children are made. 5 He wanted to produce the various creatures properly, using sex, and so he took as his wife Asiknī the Night, the preserver of the world, a noble and self-​disciplined daughter of patriarch Vīrana. 6 Then that virile man had five thousand sons from Vīrana’s daughter Asiknī. A capable patriarch indeed! 7 When he saw that those momentous sons wanted to raise children of their own, Nārada, a divine seer fond of gossip, made a certain speech in order to get rid of them. And that speech nearly led to him being cursed.* 8 Because of the danger of a curse from Daksha, the preeminent sage Kashyapa begat Nārada—​a most excellent son—​upon Daksha’s own daughter. 9 In the first instance, the preeminent Kashyapa had begotten Nārada upon Vīrana’s daughter Asiknī,† and subsequently that superb divine seer played the father again and begat that bull of sages once more. 10 Daksha’s sons were known as the Haryashvas. They all came to nothing after Nārada provoked them, but it was also due to fate, no doubt about it. 11 After 1

*  In some other texts, this speech does lead to Nārada being cursed by Daksha (see e.g. Doniger O’Flaherty 2004: 46–​48); but here in the Harivamsha Nārada is instead punished by being made to suffer the indignity of being born again—​and born again as Daksha’s grandson, as if to make up for the loss of Daksha’s sons and ensure Daksha’s goodwill towards him thereafter. † This verse indicates that in his present birth Nārada is the son of Kashyapa and Asiknī. Since Asiknī is now also Daksha’s wife, Nārada would be in a position of potential rivalry with her sons by Daksha, which fits with his behaviour towards them. Kashyapa, as Nārada’s father, intervenes in vv. 12–​13 below to avert the curse and solve the problem.

8 Creation and Cosmology

that, Daksha of immeasurable prowess was about to destroy Nārada, but he was solicited by preeminent Kashyapa in the presence of the brahmin seers, 12 and then in fact Daksha made an agreement with preeminent Kashyapa, to the effect that Nārada should become Kashyapa’s son for Daksha’s sake, from Daksha’s own daughter. 13 So Daksha gave away his daughter Priyā to preeminent Kashyapa, and Nārada the seer was born again in her, because of the danger of the curse. 14 Janamejaya said: Supreme brahmin, how were the patriarch’s sons destroyed by the great seer Nārada? I want to hear exactly how it happened. 15 Vaishampāyana said: Daksha’s sons, the Haryashvas, wanted to have children. Those powerful men assembled, and Nārada said to them: 16 Crikey, you’re an ignorant lot. You don’t even know the ins and outs of the earth, or what’s above or below her. How are you going to have children? 17 After hearing that speech, they went off in all directions. And just as the rivers don’t come back from the oceans, they haven’t yet returned. 18 After the Haryashvas had vanished, mighty Daksha Prāchetasa had a thousand more sons from Vīrana’s daughter. 19 But when those sons, the Shabalāshvas, wanted to have children, that same Nārada incited them with the same speech he’d made earlier, my boy. 20 And they all said to one another: The great seer is telling the truth. We must follow in the footsteps of our brothers, no doubt about it. And once we know the extent of the earth, we’ll be happy to have children. 21 So off they went, following that trail in all directions. And just as the rivers don’t come back from the oceans, they haven’t yet returned. 22 Indeed, ever since then, when a brother goes off to look for his brother he disappears, great king. A person who’s aware of that shouldn’t do it. 23 Patriarch Daksha accepted that his sons were lost, but we’ve heard that, being a capable fellow, he produced sixty daughters from Vīrana’s daughter. 24   He gave ten of them to Dharma, thirteen to Kashyapa, twenty-​seven to Soma, four to Arishtanemi, 25 two to Bahuputra, two to Angiras, and two to wise Bhrishāshva. Listen as I recount their names. 26 Arundhatī, Vasu, and Jāmī; Lambā, Bhānu, and Marutvatī; Sankalpā and Muhūrtā; Sādhyā and Vishvā. These, Bhārata, were the ten wives of Dharma the god of duty. Listen as I list their children. 27 Vishvā produced the Vishva gods, and Sādhyā produced the Sādhya gods. The Maruts were from Marutvatī, and the Vasu gods are remembered as having come from Vasu. 28 The Bhānu gods were from Bhānu, my boy, and the divisions of time (muhūrtas) were born from Muhūrtā, and sound came from Lambā, and the whole array of



3. The Creation of Beings

9

snakes came from Jāmī. 29 From Arundhatī, Dharma produced the entire range of the earth, and the essence of everyone—​volition (sankalpa) itself—​ was born from Sankalpā. 30 The ones that Daksha Prāchetasa gave away as Soma’s wives are all celebrated in the astronomical lore, your majesty, under the title of constellations. 30 * There are several classes of gods. The gods whose radiance precedes them are called the eight Vasus. I’ll give their details. 32 Mentioned by name, the Vasus are: Āpa, Dhruva the Fixed, Soma, and Dhara; and Anila and Anala, the Wind and the Fire; and Pratyūsha, and Prabhāsa. 33 Vaitandya was Āpa’s son, and so were Shrama, Shānta, and Muni—​ Work, Rest, and the Silent Sage. Dhruva’s son was illustrious Time, who drives the world forward. 34 Soma’s son was illustrious Varchas, the Vigour by means of whom any vigorous child is born. Dravina the Goods was Dhara’s son, and so was Hutahavyavaha the Transportation of the Burnt Offering, and so, by Manoharā the Fascinator, were Shishira the Cool Dew, Prāna the Breath of Life, and Ramana the Delightful. 35 Wind’s wife was Shivā, Purojava the Speedy was her son, and so too was Avijnyātagati, Destination Unknown. Wind had two sons. 36 And the son of Fire was Skanda Kumāra, whom the goddess of fortune hid in a clump of reeds,† and his sons were Shākha, Vishākha, Naigamesha, and Prishthaja. Kumāra was the child of the Krittikās,‡ so he’s known as Kārttikeya. 37 And then they consider Pratyūsha’s son to be the seer named Devala, and Devala in turn had two sons, both of them patient and prudent. 38 Brihaspati’s sister Yogasiddhā Perfected-​by-​ Yoga, a fine, chaste woman, travelled across the whole world without getting caught up in it, 39 and she was the wife of Prabhāsa, the eighth of the Vasus. The momentous patriarch Vishvakarman All-​Maker was born from her—​ 40  the maker of a thousand works of art, the carpenter among the thirty gods, the fashioner of all ornaments, the supreme artisan, 41 the great one who made aerial chariots for all the deities, and upon whose handicraft human beings subsist. 42 Ajaikapād, and Ahirbudhnya, and the mighty Rudra Tvashtri, and Tvashtri’s famous and splendid son Vishvarūpa, 43 and Hara and Bahurūpa, and the unvanquished Tryambaka, and Vrishākapi, Shambhu, Kapardin, and

* Here and below, Vaishampāyana plays fast and loose with the map of Daksha’s daughters and their offspring. The map is there, but sometimes the beings listed are not located within it, or the order of presentation is unexpected. † Skanda is fathered by both Fire and Shiva. For his birth story, see Mbh 3.213–​20. ‡ The Krittikās are the constellation of the Pleiades, or the Seven Sisters.

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Raivata: 44 these lords of the three worlds* are said to be the eleven Rudras, but in the same way there are also reckoned to be a hundred Rudras, all of them immensely powerful. 45 † Aditi, Diti, and Danu, Arishtā and Surasā, Surabhi and Vinatā, Tāmrā, Krodhavashā, Irā, and Kadrū and Muni. Listen as I list their descendants, your majesty. 46 In the era of the previous Manu there were twelve who excelled, the greatest of the gods. They were called the Tushitas, and they spoke to each other about the era of Manu Vaivasvata. 47 When the era of the magnificent Manu Chākshusha was in progress, they sought each other out for the welfare of all worlds, saying: 48 Quick, gods, come here. When the Manu changes, we’ll enter Aditi and be born. That’ll be the best thing for us. 49 After they’d all said that in the era of Manu Chākshusha, they were born to Marīchi’s son Kashyapa, from Daksha’s daughter Aditi. 50 And so Vishnu and Shakra were born once again, and so were Aryaman and Dhātri, and Tvashtri and Pūshan, 51 and Vivasvat and Savitri, and Mitra and Varuna, and Amsha, and Bhaga so bright: and they’re known as the twelve Ādityas. 52 Formerly, in the era of Chākshusha, they were the Tushita gods, but in the era of Vaivasvata they’re known as the twelve Ādityas. 53 I  mentioned Soma’s twenty-​seven well-​disciplined wives. Well, those boundlessly brilliant women had luminous children. 54 And here we remember the sixteen children of Arishtanemi’s wives, and Bahuputra’s four wise and glittering children. And the superb verses venerated by the brahmin seers were born from the wives who were given to Angiras, 55 and the gods’ weapons are the children of the divine seer Bhrishāshva. After a thousand ages have elapsed, they’re born all over again. 56 All the companies of gods are born again, my boy, but the thirty-​three gods‡ are born because they want to be. They’re all said to come into and out of being, your supreme majesty. 57 Just as the sun rises and sets in this world, descendant of Kuru, so the classes of gods spring up in age after age.

* The three worlds are (or the triple-​world is) arranged as upper, middle, and lower. † Here Vaishampāyana returns to the enumeration of Daksha’s daughters. These are the ones given in marriage to Kashyapa. Thirteen were mentioned in v.  24 above; twelve are listed in this verse, but there is also Priyā at vv. 8–​13. Thirteen—​the twelve listed here, plus Khasā—​are mentioned, with their offspring, below. ‡ So far we’ve heard about eight Vasus, eleven Rudras, and twelve Ādityas.



3. The Creation of Beings

11

Bhārata, we’ve heard that Diti had two sons by Kashyapa: Hiranyakashipu and Hiranyāksha. And there was a daughter, Simhikā, who became Viprachitti’s wife. 59 Hiranyakashipu had four sons, who were famously strong: Anuhrāda and Hrāda, and the mighty Prahrāda, 60 and the fourth was Samhrāda. Then Hrāda’s son was Hrada, and Āyus was Hrada’s son, and so were Shiva and Kāla—​Death. And Virochana was the son of Prahrāda, and Bali was the son of Virochana, 61 and Bali had a hundred sons, your majesty. The eldest of them was Bāna, and there were Dhritarāshtra, and Sūrya the sun, and Chandramas the moon, and Indratāpana the Tormentor of Indra, 62 and Kumbhanābha Bucket-​Navel, and Gardabhāksha Donkey-​Eyes, and Kukshi. Those are the first few, and the eldest of them, the mighty Bāna, was Shiva Pashupati’s favourite. 63 In a former age, Bāna had won the favour of Umā’s masterful husband, and the wish he asked for was: Can I have a pleasure-​ garden near yours?* 64 Hiranyāksha had five sons, who were cunning and extremely powerful:  Jharjhara and Shakuni, and Bhūtasantāpana the Tormentor of Beings, and bold Mahānābha, and also Kālanābha. 65 Daksha’s daughter Danu had a hundred sons. They were violently enterprising, self-​disciplined, and daring. Listen for the main ones: 66 Dvimūrdhan Two-​Heads, and Shakuni, and splendid Shankushiras, and Ayomukha and Shambara, Kapila and Vāmana, 67 Marīchi and Maghavat, Ilā and Gargashiras, Vikshobhana and Ketu, Ketuvīrya and Shatahrada, 68 Indrajit and Sarvajit; and also Vajranābha, and Ekachakra with his great arms, and Tāraka with his great strength, 69 and Vaishvānara and Puloman, Vidrāvana and Mahāshiras Big-​Head, Svarbhānu and Vrishaparvan, and Viprachitti the bold. 70 All these sons of Danu were begotten by Kashyapa. They’re the mighty Dānavas, and Viprachitti is their leader. 71 Prabhā was Svarbhānu’s daughter, Shachī was Puloman’s daughter, Sharmishthā was Vrishaparvan’s daughter, and Upadānavī had a horse’s head. 72 Pulomā and Kālakā were the two daughters of Vaishvānara. They were virtuous and had many children—​they were married to Marīchi’s son Kashyapa. 73 From those two daughters Marīchi’s son, who was possessed of great austerity, had sixty thousand sons, the truest of the Dānavas. 74 Those sons of Pulomā and Kālakā, the Paulomas and the Kālakeyas, were powerful Dānavas. Because of a favour granted by Brahmā the Grandfather, they lived 58

* On Bāna see further Hv 106–​13 below.

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in a golden fortress and the gods couldn’t kill them. Arjuna the ambidextrous archer killed them.* 75 Apart from them, there were other ruthless and potent Dānavas born from Simhikā—​the sons of Viprachitti. 76 Born from the union of a Daitya and a Dānava, they were powerful, their deeds were hostile, and there were thirteen of them, called the Simhikeyas: 77 Vyanga and Shalya, and Bala and Mahābala, both of them mighty, and Vātāpi and Namuchi, Ilvala and Khasrima, 78 Ājjika and Naraka, and also Kālanābha, Saramāna, and bold Sharakalpa. 79 These were really the best of the Dānavas, and they swelled Danu’s lineage. They had sons and grandsons by the hundreds and thousands. 80 The Nivātakavachas, who furthered themselves by means of very severe austerities, were born in the family of Samhrāda Daitya. 81 Six highly virtuous daughters of Tāmrā are mentioned:  Kākī, Shyenī, and Bhāsī; Sugrīvī, Shuchi, and Gridhrikā. 82 Kākī Ulūkī produced birds such as owls, Shyenī produced hawks, Bhāsī vultures, Gridhrikā greedy raptors, 83 and Shuchi the different kinds of water birds. And as for Sugrīvī, scorcher of your foes, she produced horses, camels, and donkeys. That’s Tāmrā’s lineage enumerated. 84 Vinatā had two sons, Aruna and Garuda. Garuda the eagle was supreme among those who fly, and ruthless in his deeds. 85 From Surasā came a thousand serpents whose strength knew no bounds—​ones with several heads, my boy, huge ones that fly through the sky. 86 Another thousand snakes were born as sons of Kadrū, powerful ones with multiple heads, whose strength knew no bounds. But those ones were subjugated by Garuda the eagle. 87 Principal among them are always Shesha, Vāsuki, and Takshaka, Airāvata and Mahāpadma, the pair Kambala and Ashvatara, 88 Ailāpatra and Shankha, Karkotaka and Dhananjaya, Mahānīla and Mahākarna, Dhritarāshtra and Balāhaka, 89 Kuhara and Pushpadamshtra, Durmukha Nasty-​Face and Sumukha Nice-​Face, Shankha and Shankhapāla, Kapila and Vāmana, 90 Nahusha and Shankharoman, and Mani. And that’s just the start. Note also the Krodhavasha—​Controlled by Anger—​group:† everyone in it has fangs. 91 The population of the supporting earth is remembered in terms of those born on land, those born with wings, and those born in water. And Surabhi gave birth to the cows, didn’t she, so she’s the cow queen. 92 Irā produced the trees, climbers, creepers, and all the species of grass, Khasā produced the

* For Arjuna’s defeat of the Paulomas and Kālakeyas, see Mbh 3.170. † Presumably these are the offspring of Daksha’s daughter Krodhavashā (see Hv 3.45 above).



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dark-​elves and monsters, Muni produced the celestial nymphs, 93 and Arishtā produced the noble light-​elves, whose strength knows no bounds. The descendants of Kashyapa have now been listed, mobile and immobile. 94 And they had sons and grandsons by the hundreds and thousands. This is handed down as the creation in the era of Manu Svārochisha, my boy. 95 But it’s said that here in the era of Manu Vaivasvata, the creatures were produced while Brahmā himself was making offerings at a great rite hosted by Varuna. 96 On that occasion long ago, the Grandfather produced seven brahmin seers all by himself. They were born from his mind, as his sons. 97 Then, Bhārata, during the war of the gods and the Dānavas, after her sons had been destroyed, Diti won Kashyapa’s favour. 98 Kashyapa was thoroughly gratified by her, and in a gracious mood he granted her a wish. For her wish she chose 99 a son of boundless vigour, fit for the task of killing Indra. And the great ascetic granted her the wish she asked for. 100 Unflustered, the son of Marīchi granted the wish and told her: Your son will be Indra’s killer, if he’s in the womb for a hundred years. 101 If you maintain purity, firm in your resolve and totally devoted to it, and if you carry him to term, then you’ll have such a son. 102 The queen gave her great ascetic husband her agreement, your majesty, and then the virtuous woman conceived the embryo. 103–​04 By winning favours from the highest echelons of inexhaustibly potent gods, Kashyapa had prepared fearsome semen that the immortals would never kill. And after he’d deposited the embryo inside Diti as promised, he set off back for the hills, ready for a vow of austerity. 105 Indra the untoppled, the Punisher of Pāka, was desperate to get his hands on what was inside her. And in her hundredth year minus one, he saw his opportunity:  106 Diti went to bed without cleaning her feet, and went to sleep. He entered her belly and, with his thunderbolt in his hand, he cleaved the foetus into seven pieces. 107 As it was being broken up by the thunderbolt, the foetus howled out, and Shakra told it again and again: Don’t howl (mā rud). 108 When the embryo was in seven pieces, Indra the bane of his foes was still furious, and using that same thunderbolt he split each piece into seven. The pieces became the gods called the Maruts, bull of the Bhāratas, 109 the fifty-​ minus-​one gods who assist the god with the thunderbolt in his hand. They were called the Maruts because that’s exactly what Maghavat said. 110 So that’s how Hari supplied the patriarchs for class after class of flourishing creatures, Janamejaya. And he supplied kingdoms one after another, but Prithu’s was the first, Bhārata. 111 Hari Krishna is the cosmic person, the hero, the conqueror, the patriarch, manifest as the rain and the sun. This whole world is his.

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This chapter is called the Creation of Beings, bull of the Bhāratas. A  person who knows it in its entirety isn’t at risk of being reborn in this world—​so how could they be at risk in the other world? 112

4.  The Installation of the Sovereigns Vaishampāyana said: After installing Prithu Vainya as the emperor, the Grandfather went on to distribute a series of sovereignties. 2 He installed Soma as king of brahmins, plants, planets and constellations, sacrifice, and asceticism. 3 He installed Varuna as king of the waters, Lord Kubera Vaishravana as king of kings, Vishnu as king of the Ādityas, bright Fire as king of the Vasus, 4 Daksha as king of the patriarchs, Vāsava as king of the Maruts, and Prahrāda, whose strength knows no bounds, as king of the Daityas and Dānavas. 5 He installed Yama Vaivasvata as king of the ancestors, and also king of dark-​elves, monsters, and terrestrial kings. 6 He installed trident-​wielding Shiva Girīsha as king of all sprites and fiends, the Himālaya as king of the mountains, and the ocean as king of the rivers. 7 The master made Chitraratha king of light-​elves, Vāsuki king of snakes, and Takshaka king of serpents. 8 Then he appointed Airāvata king of elephants, Uchaihshravas king of horses, Garuda king of birds, 9 the tiger king of wild beasts, and the bull king of the cows, and he installed the fig-​tree as king of trees. 10 In this way, the Grandfather distributed a series of sovereignties. Then, Bhārata, he established the guardians of the quarters. 11 He installed King Sudhanvan, the son of patriarch Vairāja, as quarter-​guardian in the eastern quarter. 12 He installed a king called Shankhapada, the eminent son of patriarch Kardama, in the south. 13 He then installed the eminent King Ketumat, a lofty son of Rajas, in the western quarter, 14 and he installed King Durdharsha, the golden-​haired son of patriarch Parjanya, in the northern quarter. 15 Even today this whole earth, with her seven continents and her towns, is properly protected by those four in accordance with his instructions. 16 And at a rājasūya rite those four ruling kings installed Prithu for dominion over other kings, using the ordinance found in the Veda. 17 Then, when Chākshusha’s boundlessly brilliant era as a Manu was over, the Grandfather appointed Manu Vaivasvata to sovereignty over the earth. 18 If you’d like to hear the detailed account of Manu Vaivasvata, I’ll narrate it as a favour for you, supreme and impeccable king. For Vaivasvata is the main authority set out in the old lore. 19 Janamejaya said: Tell of Prithu’s birth in detail, Vaishampāyana, and tell how the jewel-​ bearing earth was milked by that great man, 20 and how she was milked by 1



5. The Birth of Prithu

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the ancestors, gods, seers, Daityas, snakes, dark-​elves, and trees. 21 And tell of their different buckets, Vaishampāyana, and of their calves and their different milks—​all of them, in order. 22 And sir, tell the reason why the great seers once drilled Vena’s hand in anger. 23 Vaishampāyana said: Janamejaya, I’m at your service. Listen, and I’ll narrate the origin of Prithu Vainya for you, with care and concentration. 24 But I  wouldn’t relate it for anyone who was tarnished, narrowminded, undeserving of instruction, undisciplined, ungrateful, or unwholesome, your majesty. 25 Hear the mystery declared by the seers, your majesty, as it truly is—​equivalent to the Veda, and conducive to heaven, fame, long life, and wealth. 26 This is the Birth of Prithu Vainya, and if a person always recites it after paying homage to the brahmins, then they don’t regret anything they have or haven’t done.

5.  The Birth of Prithu Vaishampāyana said: Once there was a guardian of propriety, a patriarch by the name of Anga—​ a master to match Atri, born in Atri’s lineage.* 2 His son was Vena, but Vena wasn’t too proper. Indeed, that patriarch was born from Sunīthā, the daughter of Death. 3 Because of the detrimental effect of his maternal grandfather, Vena, the son of Death’s daughter, abandoned his proper duties and behaved however he pleased towards people. 4 He set up bad laws. Transgressing against virtue and Veda, that king delighted in vice. 5 Under that patriarch, the subjects stopped studying the Veda and making the call of vashat, and so although the gods still took their places at rituals, they couldn’t drink the soma that was offered.† 6 When his ruin was at hand, the patriarch issued a cruel decree outlawing offerings and oblations, 7 descendant of Kuru. He said: I’m the subject of worship, the object of worship, and the act of worship. Worship must be directed to me. Offerings must be made to me. 8 He’d overstepped the mark by demanding something he wasn’t entitled to, and so, led by Marīchi, all the great seers told him: 9 We’re going to begin preparatory ritual observances lasting a great number of years. Don’t act improperly, Vena. These aren’t the customs that the virtuous respect. 10 For it was in their place of residence that you were born as the patriarch. There’s 1

* For the lineage of Atri down to Anga and his son Vena, see Hv 2.7–​19 above. † Ritual offerings have to be accompanied by specific exclamatory mantras.

16 Creation and Cosmology

no doubt about that. You made an agreement—​you said you’d protect your subjects . . . 11 While all the great seers were still speaking, Vena, the idiot, burst out laughing and said this worthless piece to them: 12 Who else creates the customs? Who do I have to listen to? You fools just don’t understand me. I’m special. 13 If I want to, I can burn the earth, then flood her with water. I can withstand heaven and earth. There’s no point in discussing it. 14 When King Vena couldn’t be brought to heel because of his arrogance and conceit, the great seers lost their temper. 15 Roused to anger, those great men grabbed him, and as the mighty king struggled, they drilled his left thigh. 16 Then, as the king’s thigh was drilled, a man was produced. He was an oversized dwarf, black all over. 17 He was afraid, Janamejaya, and he stood up with his palms together in respect. Atri took one look at the worried fellow and said: Get down (nishīda). 18 He went on to establish the lineage of the forest hunters (nishādas), great orator. He also produced the fisherfolk, who originated from Vena’s sins. 19  Note that the other people who live in the Vindhya mountains and have a taste for wickedness—​the noisy Tumburas—​are Vena’s sins too, my boy. 20 As if they were using a fire-​drill, the noble great seers then went on to drill Vena’s right hand. 21 Prithu arose from that hand like a flame, blazing with his own beauty like a fire burning for all to see. 22 For the purpose of protection he held a fabulous bow with a loud twang, named Ājagava, as well as celestial arrows and shining armour. 23 And as soon as he was born the creatures were delighted and came rushing towards him from all sides, your majesty. Vena went off to the third heaven. 24 Because of the son (putra) who’d been produced—​a great and good son, descendant of Kuru—​he was saved (trā) from the hell called Put,* tiger among men. 25 The oceans and rivers gave Prithu all manner of jewels, as well as the waters for his consecration. They all paid their respects to him, without exception. 26 The revered Grandfather, the gods and Āngirasas, and all beings stationary and mobile 27 then assembled and installed Vena’s son as the ruler of the people, the majestic protector of his subjects, with broad sovereignty over the kings.

* This explanation for the Sanskrit word for son alludes to the father’s postmortem dependence on his son, as explained in Hv 11–​12 below. The hell called Put seems to have been devised simply to allow this pun (compare e.g. Manusmriti 9.138).



5. The Birth of Prithu

17

The brilliant and glorious King Prithu Vainya was installed as emperor in the proper manner, by people familiar with the protocols. 29 The citizens had been averse to his father, but they were devoted to him, and it’s because of their affection (ranj) for him that the title of king (rāja) was instituted. 30 When he approached, the waters solidified the ocean for him, the mountains gave him passage, and no one laid a finger upon his standard. 31 The earth bore fruit without being ploughed—​food came just by thinking about it. Cows yielded whatever was desired, and every tree-​hollow had honey in it. 32 During that same period, at a splendid ritual hosted by the Grandfather, the quick-​witted storyteller was born on the day of the soma-​pressing, at the place where the soma was pressed. 33 And at the same great ritual the canny praise-​singer was born too. The great seers called them forth together, so that they might praise Prithu. 34 All the seers told them: Praise this king. That’s a suitable duty for you two, and the king’s a suitable recipient. 35 Then the storyteller and praise-​singer said to all the seers: By doing our specific duties, we’ll entertain gods and seers. 36 But brahmins, we’re not actually familiar with any achievement, characteristic, or reported glory of this splendid king which we might use to compose his eulogy with. 37 The seers instructed them: Praise him with deeds of the future. So they did, and in due course the mighty Prithu accomplished those very deeds. 38 And in the three worlds ever since then, Janamejaya, when it comes to eulogies, the words of benediction are spoken by storytellers, praise-​singers, and bards. 39 When the pair finished their eulogy King Prithu was overjoyed, and he gave the marshlands to the storyteller, and Magadha to the praise-​singer (māgadha). 40 When the great seers witnessed that, they were overjoyed in turn, and they told the subjects that the king would provide livelihoods for them. 41 Prompted by the words of the great seers, your majesty, the subjects then hastened to Vainya, asking him to provide them with a livelihood. 42 And when his subjects mobbed him, the mighty man took up his bow and arrows, and in his desire for his subjects’ welfare, he harassed the earth. 43 Trembling in fear of Vainya, the broad earth turned into a cow and ran away. As she was running away, Prithu took his bow and ran after her. 44 In fear of Vainya she ran to the heavens, Brahmā’s heaven and so on  .  .  .  but she found the son of Vena in front of her every time, holding his bow 45 and his sharpened and flaming arrows, blazing with energy as brightly as ever, a great master of tricks, unconquerable even by the immortals. 46 Failing to find shelter, she—​she who is always to be revered by the three worlds—​folded her palms together in respect and reported to that same Vainya. 47 She said to him: 28

18 Creation and Cosmology

Don’t you know it’s wrong to kill a woman? And how would you support your subjects without me, your majesty? 48 The people depend on me, your majesty. I support the whole world. Be aware, your majesty, that it’s because of me that your subjects don’t perish. 49 If you want to do what’s best for your subjects, you really shouldn’t kill me, your majesty. Listen to my advice. 50 If any enterprise, once begun, comes to fruition, it’s because of strategy. So find a strategy you can use to preserve your subjects, your majesty. 51 If you kill me, you’ll not be able to nourish your subjects, your majesty. I’ll become covered in food. Control your rage, glorious king. 52 For females mustn’t be killed, they say, even those born as animals. You shouldn’t stray from the customary practice, your majesty. 53 After listening to this speech with its several aspects, the proud king curbed his rage, and he replied to the jewel-​bearing earth in a dutiful frame of mind.

6.  The Milking of the Earth Prithu said: A person who kills many creatures for the sake of just one, be it himself or another, commits a crime here in this world. 2 But a killing is justified if many will thrive happily as a result. There’s no crime in such a killing, my dear. It’s not even a minor offence. 3 My command is for the good of the world, jewel-​bearing earth, and if you won’t obey it today, I’ll kill you myself for the sake of my subjects. 4 If you turn your back on my command, I’ll kill you with an arrow today, and then I’ll extend my body sideways and support my subjects myself. 5 You must do as I command, prize pillar of propriety, and nourish all my subjects, for you’re certainly capable of maintaining them. 6 Become my milk-​making daughter, and then I’ll lower this vicious-​looking arrow that’s poised to kill you. 7 The jewel-​bearing earth said: I’ll arrange it all, hero, no doubt about it. But make a calf for me, so that I can lactate for it as a loving mother. 8 And make me level all over, prize pillar of propriety, so that my flowing milk can provide refreshment everywhere. 9 Vaishampāyana said: So, using the tip of his bow, Vainya extracted hundreds and thousands of rocks and stacked up the rocky mountains with them. 10 Indeed, during the preceding creation, when the surface of the earth was uneven, there was nothing to separate the towns and villages, 11 and there were no grains, no cowherding, no ploughing, and no trade routes. It’s only since Vainya that all these things developed, supreme king. 1



6. The Milking of the Earth

19

Then the subjects all happily made their homes wherever the ground was level, impeccable king. 13 The subjects collected fruits and roots, but we’ve heard that that was a very difficult business. 14–​15 So majestic Prithu Vainya appointed lord Manu, son of the self-​born, as the calf, and he then milked all kinds of grain out from the earth and into his own hand, tiger among men. And the subjects always thrive on that food to this day, my boy. 16 The jewel-​bearing earth is said to have been milked again, by the seers. Their calf was Soma, and their milker was Angiras’s son, 17 the brilliant Brihaspati. The Vedic hymns were the bucket, Bhārata, and the milk was beyond compare. It was asceticism, and the eternal sacred word. 18 The broad earth is then said to have been milked again, by the companies of gods led by Indra the smasher of citadels, using a golden bucket. 19 Indra Maghavat was now the calf, and the mighty sun was the milker, and the milk was the invigorating draught on which the gods subsist. 20 The jewel-​bearing earth is said to have been milked yet again, by the immeasurably powerful ancestors, using a silver bucket. To them she yielded the ritual offering for the ancestors, which is made with the call of svadhā. 21 Their calf was the majestic Yama Vaivasvata, and their milker was Time, who drives the world onwards and brings it to an end. 22 And she’s said to have been milked by the snakes. They appointed Takshaka as their calf, and they used a bottle-​gourd for a bucket. Poison was the milk, best of men. 23 Majestic Dhritarāshtra Airāvata, your majesty, was the milker for the snakes and serpents, best of the Bhāratas. 24 Cruel, huge, and powerful, they thrive because of that poison alone. It’s their livelihood, their tradition, their power, and their recourse. 25 The jewel-​bearing earth is said to have been milked yet again, by the demons, using an iron bucket. To them she yielded the magic spells they use to destroy their enemies. 26 Prahrāda’s son Virochana was the Daityas’ calf, and mighty Madhu, who had two heads, was their milker and priest. 27 The demons are all sorcerers to this day. They thrive because of their magic. Their cunning knows no bounds, and their power knows no bounds either. 28 The jewel-​bearing earth is said to have been milked again in ancient times, your majesty, by the dark-​elves, into an unfired bucket. To them she yielded the power always to remain invisible, your majesty. 29 The dark-​elves—​ and also the ogres—​appointed Kubera Vaishravana as their calf. The great seer Vyāsa says that they thrive in this world because of that power. 30 The jewel-​bearing earth was milked again, by monsters and fiends, into the skull of a corpse. To them she yielded the right to eat people, bull among men. 31 Their milker, descendant of Kuru, was Rajatanābha. Their calf, descendant of Kuru, was Sumālin, and their milk was blood. 32 The monsters 12

20 Creation and Cosmology

thrive on that milk, as do the fiends and the gangs of sprites—​and even the dark-​elves, who resemble immortals. 33 Again she was milked, by the light-​elves and the companies of celestial nymphs, into a lotus petal. They appointed Chitraratha as their calf, and to them she yielded their lovely smells, best of men. 34 Their milker, best of the Bhāratas, was Suruchi, the mighty great king of the light-​elves, who looked like the sun. 35 The jewel-​bearing goddess earth is said to have been milked yet again, by the rocky mountains. To them she yielded the herbs with their distinctive forms, as well as various gemstones. 36 Their calf was the Himālaya, their milker was the great Mount Meru, and their bucket was of course made out of stone. And because of that milk, the mountains thrive. 37 The jewel-​bearing earth is said to have been milked by trees and plants, using a bucket made of flame-​tree wood. To them she yielded the ability to grow shoots even after being burned or cut. 38 This jewel-​bearing earth is the arranger and the disposer. She’s the purifier, the foundation and the very source of everything mobile and immobile, the fulfiller of all desires, the milking cow, the propagator of all grains. 39 The ocean-​edged earth became known as Medinī, the Fatty Lady, when she was covered all over by the fat of Madhu and Kaitabha.* 40 Subsequently, Bhārata, the goddess earth was called Prithvī, the Broad Lady, after becoming, by arrangement, the milk-​making daughter of King Prithu Vainya. 41 Once Prithu had cleansed the jewel-​bearing earth and divided her up, she flourished, garlanded by towns and cities, paying her tribute in grain. 42 Such was the power of King Vainya. He should be honoured and revered by the multitudes of living beings, best of kings, no doubt about it. 43   Momentous brahmins who’ve mastered the Vedas and their auxiliary sciences should honour that same Prithu as the primordial bestower of their livelihood. 44 Momentous kings, and those who aspire to kingship, should honour majestic Prithu Vainya as the first king. 45 Intrepid warriors who seek victory in battle should honour him as the first king too, for the king is the foremost of warriors. 46 Indeed, a warrior who goes into combat after praising King Prithu is praiseworthy and secure, and survives encounters of the most violent kind. 47 Vaishyas too—​the wealthy, who practise the vaishya livelihood—​ should honour that same Prithu as the famous bestower of their livelihood. 48  And that same Prithu should also be honoured by honest shūdras who serve the other three classes and seek the supreme good.

* The story of Madhu and Kaitabha is told below, at Hv 42.14–​33.



7. The Eras of the Fourteen Manus

21

I’ve described these different calves, milkers, types of milk, and buckets. What else shall I describe for you? 49

7.  The Eras of the Fourteen Manus Janamejaya said: Describe the eras of all the Manus in detail, great ascetic—​and their initial offspring, Vaishampāyana. 2 How many Manus are there, and how long exactly are they Manu for? I want to hear an accurate account of the eras of the Manus, brahmin. 3 Vaishampāyana said: It’s impossible to narrate the eras of the Manus in full detail even in a hundred years, my boy. But even so, listen to my summary, descendant of Kuru. 4 Manu the son of the self-​born, my boy, and Manu Svārochisha, and Auttama and Tāmasa, and Raivata and Chākshusha; and Vaivasvata, who’s said to be the current Manu, descendant of Kuru, 5 and Manu Sāvarna, my boy, and Bhautya and Rauchya, and the four Manus known as the Merusāvarnas. 6 I’ve listed the past, present, and also the future Manus, my boy, as per the sacred text. I’ll now list their seers, their sons, and their companies of gods. 7 Marīchi, Lord Atri, Angiras, Pulaha, Kratu, Pulastya, and Vasishtha: these are the seven sons of Brahmā.* 8 And in the era of Manu the son of the self-​ born,† your majesty, the seven seers were established in the northern quarter, and the gods were called the Yāmas. 9 Agnīdhra and Agnibāhu; Medhas, Medhātithi, and Vasu; Jyotishmat, Dyutimat, Havya, Savana, and Putra—​ 10 these were the ten mighty sons of Manu the son of the self-​born. So that’s the era of the first Manu related for you, your majesty. 11 Vasishtha’s son Aurva and Kashyapa’s son Stamba; Prāna and Brihaspati; Datta, Atri, and Chyavana. These—​as declared by Vāyu the wind god, my boy—​ were the great seers of great discipline 12 in the era of Manu Svārochisha.‡ And the gods were known by the name of Tushitas. Havirdhra, Sukriti, Jyotis; Āpa, Mūrti, Ayasmaya; 13 Prathita and Nabhasya, and Nabha and Sūrya—​these, my boy, were the sons of the great Manu Svārochisha, famed for their great valour 1

* For these seven, see again Hv 1.29–​33 above. † For Manu the son of the self-​born, see again Hv 1.36–​2.4 above, where he is apparently Āpava, Vasishtha, and Vairāja. ‡  Creation as described in Hv 3 above was said to have taken place in the era of Manu Svārochisha (Hv 3.94).

22 Creation and Cosmology

and enterprise, your majesty. 14 And that’s the era of the second Manu that I’ve narrated for you. Hear about the third era, your majesty, which I’ll now describe. 15 Seven sons of the golden embryo were born powerful and brilliant, and were known as the Vāsishthas, the sons of Vasishtha: 16 I mention them as the seers at this time, your majesty. Listen now as I list Manu Auttama’s ten charming sons. 17 Isha, Ūrjas, and Tanūpa; Madhu and Mādhava; Shuchi, Shukra, and Saha; Nabhasya and Nabha. And the gods at that time were the Bhānu gods. That’s that Manu era described. 18 Listen as I tell you about the era of the fourth Manu. At that time, Bhārata, the seven seers were Kāvya, Prithu, and Agni; Jahnu and Dhātri, Kapīvat and Akapīvat, your majesty. 19 Their sons and grandsons are celebrated in the old stories, Bhārata my boy. And the companies of gods in the era of Manu Tāmasa were the Satyas. 20 Dyuti, Tapasya, and Sutapas; Tapomūla and Tapodhana, Taporati and Akalmāsha; Tanvin, Dhanvin, and Parantapa—​21 these were Manu Tāmasa’s ten powerful sons, your majesty, as declared by Vāyu the wind god. And that was the fourth era. 22 The next seven seers were Vedabāhu and Yadudhra, the sage Vedashiras, Hiranyaloman and Parjanya, Ūrdhvabāhu son of Soma, and Satyanetra son of Atri. 23 The gods in the era of this Manu are said to have been the Abhūtarajases and the ones known as the Prakritis, plus Pāriplava and Raibhya. 24 Now listen as I  list this Manu’s sons. Dhritimat, Avyaya, and Yukta; Tattvadarshin and Nirutsuka, 25 Aranya and Prakāsha; Nirmoha, Satyavāch, and Kriti—​the sons of Manu Raivata. And this was the fifth era. 26 I’ll describe the sixth one for you, so pay attention, your majesty. Bhrigu, Nabha, and Vivasvat; Sudhāman and Virajas, 27 Atināman and Sahishnu—​ these were the seven great seers in the era of Manu Chākshusha, my boy. Listen for the gods: 28 the Ādyas, Prabhūtas, and Ribhus, the heaven-​dwelling Prithukas, and of course the Lekhas, supreme king. Five groups of gods are remembered:  29 the great and mighty sons of the seer Angiras. And Manu Chākshusha had ten famous sons:  Nadvalā’s sons, great king, Ūru and the others.* That’s the era of the sixth Manu, your majesty, as it’s handed down. 30 Atri and Lord Vasishtha, the great seer Kashyapa, Gautama and Bharadvāja, and also Vishvāmitra, 31 and as the seventh, Jamadagni, the glorious son of the great Richīka: these are the seers in the sky at the present time. 32 The Sādhyas, Rudras, and Vishvas; the Vasus, Maruts, and Ādityas; and the Ashvins, two gods known as sons of Vivasvat—​33 these live in the

* All ten sons of Manu Chākshusha were named at Hv 2.16–​17 above.



7. The Eras of the Fourteen Manus

23

present era, that of Manu Vaivasvata. And that great man had ten sons, beginning with Ikshvāku. 34 Bhārata, your majesty. In every direction there are sons and grandsons of these famous and mighty great seers. 35 In every Manu’s era seven groups of seven of them stand by, in the eastern quarter, for the maintenance of propriety and the protection of the world. 36 When the Manu’s era finishes, four of those groups of seven, having done their duty, go to heaven—​Brahmā’s salubrious heaven—​ 37 and others take up austerities and fill the role instead, Bhārata, moving on in the same way when they’re done. 38 The eras I’ve described, descendant of Kuru, are those of the seven past Manus,* Bhārata. Learn from me about all the future ones. 39 The Sāvarnas are Manus, my boy:  learn from me about those five. One of them is Vivasvat’s son,† and four are the preeminent patriarch Kashyapa’s sons, who attained the same status (sāvarna) as Meru and thus became the Merusāvarnas, my boy. 40 These are Daksha’s mighty grandsons, sons of his daughter Priyā, your majesty. They’re engaged in prolonged austerities on the summit of Meru. 41 The son of patriarch Ruchi named Rauchya is known as a Manu, and so is the son of Ruchi named Bhautya, who was born from the goddess Bhūti. These seven are known in this world as future Manus. 42 Also known are seven future great seers in the sky, awaiting the era of Manu Sāvarna in this world. Listen for them:  43 Rāma, Vyāsa, and Ātreya, all of them brilliant and learned, and Drona’s glorious son Ashvatthāman Bhāradvāja, 44 and Gotama’s son, namely Sharadvat Gautama, and Gālava Kaushika, and Ruru Kāshyapa. These truest of sages are the great seven of the future. 45 And Manu Sāvarna’s ten future sons, Bhārata, are Varīvat and Avarīvat; Sammata, Dhritimat, and Vasu; Charishnu, Ādhya, and Dhrishnu; Vājin and Sumati. 46 A person who gets up at daybreak to recite the names of these great past and future seers always prospers easily, that’s for sure. 47 For a full thousand ages, my boy, the earth with her oceans and towns has to be protected by these lords of the people, by their descendants, and by the aforementioned austerities. And at the end of that period there’s always a cosmic dissolution. 48 The era of each Manu is said to consist of

* Six past, one present. † For Manu Sāvarna son of Vivasvat, see Hv 8 below.

24 Creation and Cosmology

seventy* of those complete ages that I just mentioned to you—​ages that each contain a krita, a tretā, and so on.† 49 The fourteen famous Manus are promoters of fame. All of them are masters of the Vedas and the old stories and masters of the people, your majesty, and praising them brings wealth. 50 At the end of every Manu’s era there’s a destruction, and after every destruction there’s a creation. It’s surely impossible, even in a hundred years, to give a complete account of the eras—​51 or, indeed, of the creations and destructions of creatures, Bhārata. At the end of every Manu’s era there’s said to be a destruction,‡ bull of the Bhāratas, 52 and when that happens the gods and brahmin seers wait there with what remains, maintaining their austerities, their continence, and their knowledge. But when a thousand ages have elapsed, that’s said to be the end of a cosmic cycle, and nothing remains. 53 On those occasions all beings are burned up by the sun’s rays, my lord, and, taking their lead from Brahmā and the companies of Ādityas, 54 at the end of every cosmic cycle they’re absorbed again and again into the supreme god, mighty Hari Nārāyana, the creator of all beings. The eternal god is unmanifest. This whole world is his. 55 Now, supreme Bhārata, I’ll tell you about the offspring of Vaivasvata the current Manu, glorious king—​56 an old tale that’s being narrated in connection with the Vrishni lineage, where that noble and mighty Hari was born in the Vrishni clan.

* The more accurate figure of seventy-​one was given at Hv 2.4 above, but even that figure was approximate: 1000 ages divided by 14 Manus yields 71.43 ages per era. † The four ages, krita, tretā, dvāpara, and kali, are each more degenerate than the last. After the kali age, the sequence begins at krita again. See e.g. Mbh 3.186.17–​23. The word ‘age’ (yuga) is used for each of these four, as well as for each cycle of four. ‡ Perhaps one such destruction is described at Hv 2.34–​46 above.



8. The Birth of the Gods

25

The Solar Lineage 8.  The Birth of the Gods Vaishampāyana said: Vivasvat was born to Kashyapa from Daksha’s daughter Aditi, tamer of the foe, and Vivasvat’s wife was Tvashtri’s daughter Sanjnyā, a radiant goddess known in the three worlds as Surenu.* 2 As a result of her own self-​discipline, that woman named Sanjnyā, the wife of great glorious Mārtanda, was youthful, beautiful, and radiant here in this world. But she became dissatisfied with her husband’s appearance. 3 Because of his innate fiery energy, Mārtanda Āditya’s body had in fact been born with its limbs burned right off, and it really didn’t look too good.† 4 Kashyapa, who didn’t know what had happened, said out of affection: This child can’t be dead (mrita) while he’s still in the egg (anda). That’s why Kashyapa’s son was called Mārtanda Dead-​Egg. 5 But Kashyapa’s son Vivasvat always had an extraordinary quantity of fiery energy, my boy, and he used it to roast the three worlds. 6 That supreme heater, the son of Aditi, had three children from Sanjnyā, descendant of Kuru: a girl, and two patriarchs. 7 Patriarch Manu Vaivasvata, the god of ancestral rites, was first, and Yama and Yamunā were born as twins. 8 So Sanjnyā noticed that Vivasvat’s body was dark in colour, and, being unwilling to put up with it, she created Savarnā the Lookalike, her own shadow. That Sanjnyā was a magician, and her shadow stood up. 9 The shadow put her palms together and bowed, your majesty, and said to Sanjnyā: You with your shining smile and your lovely skin, tell me what I must do. I’m at your command. Instruct me. 10 Sanjnyā said: I’m leaving, if you please. I’m going to my own house, my father’s house. You must live in this house for me without fear, 11 and look after these two boys and this girl with the slender waist for me, and keep this a secret from his lordship. 12 Savarnā said: For your sake, goddess, I’ll never reveal your scheme, as long as I’m not grabbed by the hair or cursed. Off you go, goddess, as you please. 13 After appointing Savarnā and obtaining her agreement, clever Sanjnyā came into Tvashtri’s presence, somewhat ashamed. 14 But when the lovely lady 1

* For Vivasvat’s parentage, see Hv 3.49–​52 above. The story of his wife is partially encapsulated in Rigveda 10.17.1–​2. †  In the Vedic myth of Mārtanda, he is born before he is properly formed, and is then refashioned.

26 The Sol ar Lineage

had come before her father, her father rebuked her and ordered her again and again to go back to her husband. 15 So the blameless woman hid her own form, became a mare, and headed off. She went to the land of the Northern Kurus* and grazed on grass alone. 16 Then, thinking that she was Sanjnyā, the son of Aditi had, from the second Sanjnyā, a son who was just like himself. 17 His lordship thought the child looked like the firstborn Manu, my boy, so he was named Manu too. He’s known as Sāvarna the Lookalike.† 18 But then, of course, the Sanjnyā who’d risen up from the earth showed inordinate love towards her own son, my boy, in a way that she didn’t towards the older ones. 19 And although Manu forgave her for this, Yama didn’t. Because of his fury and his youth, or because of the future consequence, Yama Vaivasvata threatened that same Sanjnyā with his foot. 20 So then mother Savarnā, deeply offended, cursed him in anger: May this foot of yours drop off! 21 Well. Shaken up by Sanjnyā’s words and trembling all over for fear of the curse, Yama put his palms together and reported the whole business to his father. He told his father: This curse should be annulled. 22 A mother should surely treat all her children with love—​but as for her, she neglects us and favours the younger one. 23 I  raised my foot at her, but I  didn’t kick her. And whether I  did it out of immaturity or out of ignorance, you should forgive me. 24 Lord of the world, supreme shiner. Mother’s cursed me! By your grace, master of rays, may my foot not drop off. 25 Vivasvat said: My son. You know what’s right and you tell the truth, so there’ll be a good reason why you got angry about this, no doubt about it. 26 But what your mother said can’t be made false. Worms will take flesh from your foot and burrow into the earth. 27 In this way, your mother’s words will come true. And once the curse has been used up, you’ll be safe and sound. 28 Then the son of Aditi said to Sanjnyā: Surely the children are all equal. So why do you keep showing special favouritism to one of them over and over again? She ignored what Vivasvat said, and she didn’t confess. 29 But then Lord Vivasvat wanted to destroy her with a curse, joy of the Kurus, and so she told him everything, just as it had happened. When he heard what she said, Vivasvat became angry, and he went to find Tvashtri. 30 But although in his fury the shining sun wanted to burn Tvashtri up, Tvashtri received him with the proper courtesies and calmed him down.

* The land of the Northern Kurus is a mythical land of bliss located in the far north. † The second Manu, because he so resembles his (half-​)brother, is inadvertently named after his mother.



8. The Birth of the Gods

27

Tvashtri said: This look of yours doesn’t suit you. It’s too full of fiery energy. Sanjnyā couldn’t bear it, so she’s in the woods, grazing on pastures new. 32 That wife of yours is virtuous and praiseworthy, but she possesses supernormal powers. Nonetheless, master of rays, if we employ a ruse, you’ll see her soon. 33 So this is my suggestion, celestial tamer of the foe. If you agree, I’ll immediately make you look lovely. 34 Then, with Mārtanda Vivasvat’s agreement, Tvashtri put him on his lathe and sheared off his fiery energy, Bhārata. 35 After that, his figure was illuminated by less fiery energy, and it looked really good. It was lovelier than lovely to behold. 36 So, after employing that ruse, he went to find his wife, the mare. And when he saw her, she had such power and such poise that no creature could violate her. 37 In the form of a stallion, his lordship approached her for sex. But suspecting him to be a stranger, she twisted herself around, and as she did so he came in her face. 38 She blew Vivasvat’s semen out of her nostril . . . and she gave birth to the two equine (ashvin) divinities, the supreme physicians. 39 They’re Nāsatya and Dasra, known as the two Ashvins, and they’re sons of Mārtanda, the eighth patriarch.* 40 The sun now showed himself to her in his lovely form, and as soon as she saw her husband she was overjoyed, Janamejaya. 41 As for Yama, deeply troubled by what he’d done, he endeared the people to him by means of his righteousness. He was the king of righteousness. 42  And because of his good behaviour, that supreme luminary attained sovereignty over the ancestors,† and also attained the rank of world-​guardian. 43 Manu was a patriarch, but Sāvarna’s wealth was in austerities. He’ll be the Manu in the Sāvarnika era to come,‡ 44 but up to now he’s been practising constant austerities on the summit of Mount Meru. That brother of Manu’s is a slowcoach, but he’s attained the status of a planet. 45 As for Tvashtri, because he wanted the Dānavas to die, he made use of the fiery energy he’d removed from Vivasvat, and he created Vishnu’s discus, which is irresistible in battle. 46 As for the glorious girl Yamī, the younger sister of the two brothers, she became the supreme river Yamunā, the weal of the world. 47 The second of Vivasvat’s sons called Manu is also called Sāvarna in this world, and can be identified as Shanaishchara the Slowcoach.§ 31

* In Vedic literature the Ashvins are called the Nāsatyas, a name whose oft-​cited connection with the nose (nās) could explain some details of the present story. † For Yama’s connection to the ancestors, see Hv 6.20–​21 above. ‡ For the Sāvarnas, see Hv 7.39–​40 above. § Shanaishchara is the planet Saturn, which takes nearly thirty years to complete its orbit around the sun.

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This chapter is called the Birth of the Gods. Whoever hears or thinks about it finds a way out when they’re in difficulties, and achieves great renown. 48

9.  The Offspring of Vivasvat Āditya Vaishampāyana said: Manu Vaivasvata had sons, of course: nine of them, and they were just like him. Ikshvāku, Nābhāga, Dhrishnu, Sharyāti, 2 Narishyanta, and Prāmshu, and Nābhānedishtha the seventh, and Karūsha and Prishadhra. Those were the nine, bull among men. 3 Bhārata, your majesty. Earlier, before those nine sons were born, patriarch Manu, seeking children, performed a ritual dedicated to Mitra and Varuna, my boy. 4 While that ritual was in progress, supreme Bhārata, Manu made his offering as the share for Mitra and Varuna. 5 The story goes that Ilā was born there, with a divine body, dressed in divine clothes and decorated with divine jewels. 6 Then Manu, the wielder of the rod of punishment, addressed her as Ilā and said: Follow me, my dear. Ilā replied to him:  7 Great orator, I  was born as the share for Mitra and Varuna. I’m going where they are. It’s contrary to the established practice, but it hasn’t done me any harm.* 8 After saying that to god Manu, Ilā with the magnificent hips went up to Mitra and Varuna, put her palms together in respect, and said: I was born as your share. What shall I do for you, gods? 9 That’s what Ilā said. She was a good woman, dedicated to her duty. Now listen to what Mitra and Varuna said to her in reply. They said: 10   Voluptuous beauty, we’re delighted by your rectitude, your humility, your self-​control, and your truthfulness. 11 Momentous woman, you’ll be known as our daughter, and you’ll also become Manu’s son and help to build his lineage. 12 Famous across the three worlds as Sudyumna, beautiful lady, you’ll be popular, virtuous, and a pillar of Manu’s dynasty. 13 After hearing this, she turned around. But as she was heading back to where her father was, Budha saw his opportunity and propositioned her for sex. 14 She gave birth to Purūravas, your majesty, sired by Budha son of Soma. Then, after she’d given birth to him, Ilā became Sudyumna. 1

*  This is a play on Manusmriti 8.15, which states that contravening established practice causes harm to the perpetrator.



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Sudyumna had three very dutiful sons, Bhārata:  Utkala, Gaya, and Vinatāshva. 16 The northern region was Utkala’s, your majesty, the western region was Vinatāshva’s, and the eastern region was Gaya’s, supreme Bhārata, and was known as Gayā. 17 When Manu died and entered the sun, my boy, the kshatriya class that had come from him divided the earth into ten parts, tamer of the foe. 18 Ikshvāku was the eldest son, and he obtained the middle country. Sudyumna didn’t attain that status because he’d been a daughter, 19 but at Vasishtha’s suggestion the great Sudyumna, the king of righteousness, settled in Pratishthāna, scion of Kuru. 20 That famous descendant of Manu, who had the characteristics of both man and woman, obtained a kingdom, your majesty, and passed it on to Purūravas. 21 Narishyanta’s sons were the Shakas, Bhārata. Nābhāga’s son was Ambarīsha, best of bull-​kings. 22 And Dhrishnu’s son was Dhārshnika, a warrior distinguished in battle. Sharyāti had a couple of children: the son was famous by the name Ānarta, and the daughter was Sukanyā, who became Chyavana’s wife.* 23 Ānarta had a brilliant son called Reva, whose realm was the Ānarta country, and whose town was Kushasthalī, the Kusha-​Grass Place. 24 Reva’s son was called Kakudmin Raivata, and he was virtuous. The eldest of a hundred sons, he inherited the Kushasthalī kingdom. 25 In Brahmā’s presence, he and his daughter listened to the song of the light-​elves for what was a short while for the god but was many ages for mortals, my lord. 26 Then, still a young man, he came back to his own town and it was full of Yādavas, and its name had changed to Dvāravatī, the City of the Gates, and it was delightful with so many gates, and it was being looked after by Bhojas, Vrishnis, and Andhakas, followers of Krishna Vāsudeva. 27 Then Raivata realised what had happened, tamer of the foe. He gave away his diligent daughter, whose name was Revatī, to Baladeva, 28 and he went off to a peak of Mount Meru, intent upon austerities. As for Rāma, he was duty personified, and he had a great time making love with Revatī. 29 Janamejaya said: Brahmin bull. If a period of many ages had elapsed, how was it that Revatī and Kakudmin Raivata hadn’t grown old? 30 And if Raivata went off to Mount Meru, how is it that Sharyāti’s dynasty is still here on earth today? I want to hear exactly what happened. 31 Vaishampāyana said: Blameless bull of the Bhāratas. In Brahmā’s heaven there’s never old age, hunger, thirst, death, or passage of the seasons. 32 But while Kakudmin Raivata 15

* For Sukanyā and Chyavana, see Mbh 3.121–​25.

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was away in that heaven, Kushasthalī was destroyed by ogres and monsters, my boy. 33 That noble and dutiful man had a hundred brothers, and when they found themselves overpowered by the monsters they fled in all directions, exalted king. 34 But their lineage flourishes in various places, your majesty. They’re the ones known as descendants of Sharyāti. Great king, 35 supreme Bhārata, joy of the Kurus. In every region, dutiful kshatriyas entered any hiding-​place they could find anywhere. 36 As for Nābhāga, he had two sons, two vaishyas who attained the rank of brahmins. And Karūsha’s sons were the Kārūshas, kshatriyas crazy for battle. 37 And as for Prishadhra, Janamejaya, he harmed his guru’s cow, and was cursed, and fell to the rank of a shūdra. Those are the nine listed sons of Manu.* 38 Now then. It was as Manu was sneezing that his son Ikshvāku came into being, my boy. And Ikshvāku had a hundred sons who gave generously to the priests, 39 and the eldest of them was Vikukshi. He gave up fighting (ayodha) because his belly stuck out (vikukshi), but he knew his most important duty, and he was the lord and master of Ayodhyā. 40 He’s said to have had five hundred sons, beginning with Shakuni, who kept watch over the northern provinces, your majesty; 41 and then another forty-​eight sons, beginning with Vasāti, who kept watch over the southern region, your majesty. 42  But once, when a feast for the ancestors had been announced, Vikukshi ate the hare before the offering to the ancestors had been made,† my boy, and then that hare-​eater went off hunting. 43 At Vasishtha’s suggestion, Ikshvāku renounced the mighty hare-​eater. But when Ikshvāku died, my boy, he returned to the town. 44 The non-​ combatant had a valiant son called Kakutstha, and Kakutstha’s son was Anenas, and Anenas’s son is said to have been Prithu. 45 Prithu’s son was Vishtarāshva, and he begat Ārdra, and Ārdra’s son was Yuvanāshva, and his son was Shrāvasta. 46 Shrāvasta was born, the king who built Shrāvastī. And Shrāvasta’s son was Brihadashva, who husbanded the realm, 47 and his son was the supremely virtuous King Kuvalāshva. He’s the king who, because he killed Dhundhu, came to be called Killer of Dhundhu.

*  In fact, of the nine sons of Manu listed at 9.1–​2, only seven have since been mentioned (Nābhāga twice, at 9.21 and 9.36):  Prāmshu and Nābhānedishtha have not been mentioned. † According to one prevailing view, eating meat is only permissible if the food has been ritually consecrated. See Mbh 3.199.11; Manusmriti 5.31–​33.



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Janamejaya said: Brahmin, I’d like to hear the facts about the killing of Dhundhu, on account of which the good man Kuvalāshva came to be called Killer of Dhundhu.* 49 Vaishampāyana said: Brihadashva had a hundred sons, and they were superb bowmen. Their father Brihadashva appointed Kuvalāshva to be the king, 50 and after he’d succeeded in handing over to his son, the old king decided to retire to the forest. But just as he was leaving, Uttanka, a brahmin seer, stopped him. 51 Uttanka said: Your task is protecting, and you should do it as your priority. For I’m unable to pursue my austerities in peace, your majesty. 52 On the desert plains, right beside my ashram, there’s a sand-​filled sea known as Ujjānaka. 53 An enormous giant—​so powerful that the gods can’t kill him—​has gone underground there, and is hidden under the sand. 54 His name’s Dhundhu, he’s the son of the monster Madhu, and he’s really terrifying. He’s lying there doing terrible austerities for the destruction of the world. 55 At the end of every year he lets out his breath, and when he does, the earth and all her forests really shake, my boy. 56 The wind from his breathing throws up masses of dust. The sun gets blotted out, and there’s a seven-​day earthquake 57 accompanied by sparks, and hot coals, and smoke. It’s utterly terrifying, and it means I can’t stay in my own ashram, my boy. 58 If you desire the people’s welfare, then curb that giant. May the people be at their ease today, once you’ve killed him. 59 For you’re the only one capable of killing him, your majesty. Long ago Vishnu granted me a wish, impeccable king, whereby he’ll augment your fiery energy with his own. 60 For Dhundhu has masses of fiery energy, and he can’t be burned up by any small amount of fiery energy, your majesty—​not even slowly, over a hundred ages. His power is immense, unparalleled even by the gods. 61 When the great man Uttanka had said this, the royal seer offered him his son Kuvalāshva, to destroy Dhundhu. 62 Brihadashva said: I’ve put my weapons aside, my lord. But this son of mine will be the killer of Dhundhu, supreme brahmin, no doubt about it. 63 And after he’d ordered his son to punish Dhundhu, the royal seer set off for the hills, firmly resolved upon austerities. 64 So, accompanied by Uttanka, King Kuvalāshva and his one hundred sons went off to destroy Dhundhu. 65 And because the mighty Lord Vishnu desired 48

* For a longer version of this story, see Mbh 3.192–​95.

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the people’s welfare, when Uttanka told him to he did indeed transfer his fiery energy into Kuvalāshva. 66 As that unconquerable man set off there was a great voice in the sky, announcing that this glorious prince would be the killer of Dhundhu. 67 The gods festooned him all over with celestial garlands, bull of the Bhāratas, and celestial kettledrums boomed out. 68 That hero went off as the supreme conqueror, and along with his sons he dug up the solid ocean, the sea of sand. 69 When he was augmented by Nārāyana’s fiery energy masses more power had flooded into him, descendant of Kuru, and he’d become immensely potent. 70 And although Dhundhu was hidden beneath the sand, your majesty, Kuvalāshva’s sons, digging away, discovered him turned around towards the west.* 71 In his fury he spewed fire from his mouth, almost making the worlds explode, and he poured out a flood of water as if he were the great ocean when the moon is full, supreme Bhārata—​a huge mass of heaving waves. 72 The monster burned up all but three of Kuvalāshva’s one hundred sons. 73 Then, descendant of Kuru, Dhundhu’s destroyer, the king with all the fiery energy, confronted the powerful monster Dhundhu. 74 The king was strategic. His strategy was to suck up the monster’s flood of water, and then use the water to put out the fire. 75 Then the king used his strength to kill the huge water-​monster, and his task was done, and he showed Uttanka. 76 And as a reward, Uttanka gave the great king wealth that wouldn’t diminish as he gave it away, inviolability from his enemies, 77 an enduring fondness for his duty, a permanent place in heaven, and permanent places in heaven for the sons that the monster had killed. 78 Three of his sons remained. Dridhāshva is said to have been the eldest, and the younger sons were Dandāshva and Kapilāshva. 79 The heir of the Killer of Dhundhu was Dridhāshva, and his son was Haryashva, and Haryashva’s son was Nikumbha, who always concentrated on his kshatriya duty. 80 Nikumbha’s son was Samhatāshva, an expert in war. Samhatāshva’s two sons were Krishāshva and Akrishāshva, your majesty, 81 and his daughter was Haimavatī, who’s known across the three worlds as Drishadvatī, the mother of the honest. And her son was Prasenajit. 82 Prasenajit had a wife called Gaurī. She was devoted to her husband, but he cursed her and turned her into the River Bāhudā. 83 Her son was the great King Yuvanāshva, and Yuvanāshva’s son was Māndhātri, a king who conquered the three worlds. 84 His wife was a descendant of Chitraratha. She was Shashabindu’s virtuous daughter, the elder sister of ten thousand brothers. Named Bindumatī,

* Perhaps a comparison with the setting sun is implied.



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she was the most beautiful woman on earth, and she was devoted to her husband. 85 Māndhātri had two sons by her, your majesty: Purukutsa, who knew his duty, and Prince Muchukunda. 86 Purukutsa’s son was King Trasaddasyu, who was born from the River Narmadā, and his son was Sambhūta. 87 Sambhūta’s heir was Sudhanvan Fine-​Bows the ruin of his foes, Sudhanvan’s son was a ruler named Tridhanvan Three-​Bows, 88 King Tridhanvan’s son was the learned and powerful Trayyāruna, and Trayyāruna had a very forthright son called Satyavrata. 89 Consumed by envy, Satyavrata interrupted a marriage ceremony. He abducted a woman who’d already been contracted to marry someone else. 90 Out of immaturity, desire, delusion, and jealousy, he insolently abducted the girl of a certain citizen, because he wanted her. 91 Because of the sting of his misbehaviour, King Trayyāruna was filled with anger and disowned him, repeatedly calling him a disgrace. 92 When he’d been disowned he kept on asking his father where he should go, and his father told him: Live with the people who cook dog. If you’re my son I don’t want a son any more, you defiler of the family! 93 When he heard this, he obeyed his father’s command and left the capital, and Lord Vasishtha the seer didn’t stop him. 94 Disowned by his father, brave Satyavrata settled near a village of dog-​cookers, my boy. And his father retired to the forest too. 95 But then the Punisher of Pāka failed to rain in the realm for twelve years, supreme king, no doubt as a result of that misbehaviour.* 96 The great ascetic Vishvāmitra† left his wife in that region and went off to pursue protracted austerities on the seashore. 97 In order to support the rest of the family, his wife tied a rope around her own middle son’s neck and put him up for sale, for a hundred cows. 98–​99 But when Satyavrata saw that the son of the great seer had been tied by the neck and put up for sale, that strong-​armed prince, being a virtuous soul, set him free, Bhārata, and undertook to support him, because it would please Vishvāmitra, and also because he felt sorry for the boy. 100 Because he’d been bound by the neck (gala), the descendant of Kushika that our hero had set free was called Gālava. He became a great seer and a great ascetic, my boy.

10.  The Offspring of Vivasvat Āditya Continued Vaishampāyana said: True to his upbringing, Satyavrata looked after Vishvāmitra’s wife with dedication and compassion, in accordance with his vow. 2 He would kill the 1

* A drought generally indicates that the king is either negligent or non-​existent. † Vishvāmitra and Vasishtha are famous rivals.

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deer, boar, and buffaloes that roamed in the woods, and hang the meat up near Vishvāmitra’s ashram. 3 He maintained his private vow, and he underwent a twelve-​year preparation period in accordance with his father’s command. After King Trayyāruna had retired to the forest, 4 because of his responsibilities as teacher and ritual priest the sage Vasishtha looked after Ayodhyā, and the kingdom, and the palace as well. 5 But either because of his youth, or because of the future consequence, Satyavrata always bore an overweening grudge against Vasishtha. He said to himself: 6 There must be a reason why the sage Vasishtha didn’t stop my father banishing his beloved son from the realm. 7 The marriage ceremony would have been completed at the seventh step, and that’s why Satyavrata carried her away before the seventh step.* 8 But even though Vasishtha knew it was the right thing to do, he didn’t defend me. In this way, Satyavrata nursed a fury against Vasishtha in his mind, Bhārata. 9 But it was because of his estimate of Satyavrata’s character that Lord Vasishtha acted as he did on that occasion. Satyavrata didn’t know that in private, Vasishtha said:  10 Because of the displeasure that this man caused his father, the Punisher of Pāka has stopped raining for twelve years. 11 But if he can endure the most onerous preparation period on earth, then the restoration of the lineage can surely be achieved, my boy.† 12 So although Lord Vasishtha hadn’t called Satyavrata back when his father exiled him, the sage intended to install his son as king. 13 Now then. While the mighty prince was enduring that twelve-​year preparation period, one time, when he couldn’t find any meat, he spotted noble Vasishtha’s milking cow, who would yield everything one might desire. 14 The prince was afflicted by hunger and prey to the ten vices,‡ Janamejaya, and sure enough, because of his anger, delusion, and fatigue, he killed her, 15 and he fed himself and Vishvāmitra’s sons with the meat. And when Vasishtha heard about that, he lost his temper with him. 16 Vasishtha said: You brute! Even though your transgression was a terrible one, I would have pardoned it if you hadn’t gone on to commit these two further transgressions.

*  The centrepiece of the marriage rite is the couple’s taking seven steps around a fire. Satyavrata, who refers to himself here in the third person, feels that he has been punished for a worse misdeed than the one he committed. † Here Vasishtha is perhaps addressing Satyavrata’s son (see next verse). ‡ In some manuscripts, a later interpolation supplies a list of these ten vices.



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You’ve displeased your father, and now you’ve killed your guru’s milking cow and eaten unconsecrated meat,* so your offence is threefold. 18 Thus the great ascetic noted his three transgressions, and indeed he called him Trishanku Three-​Transgressions. And that’s why he’s known as Trishanku. 19 While Trishanku was still supporting his wife, Vishvāmitra returned. The sage was delighted with him and offered him a wish, and when he was rewarded with a wish, the prince chose to have Vishvāmitra as his guru. 20 And as the terrible twelve-​year drought came to an end, the sage Vishvāmitra Kaushika installed Trishanku as king and became his ritual priest, while Vasishtha and the deities looked on helplessly. 21 His wife was called Satyarathā. She was of Kaikaya stock, and she gave birth to a perfect boy: Harishchandra. 22 That’s right, King Harishchandra is said to be Trishanku’s son.† He performed the rājasūya rite, and was ranked as a universal sovereign. 23 Harishchandra’s son was known by the name of Rohita, Rohita’s son was Vrika the Wolf, and Vrika the Wolf sired Bāhu. 24 The Hehayas and Tālajanghas banished that king, my boy, for although it was the age of righteousness, he was none too righteous. 25 Bāhu’s son was Sagara. After reaching Aurva’s ashram, he was indeed born with poison (sa-​gara). The Bhārgava protected him. 26 King Sagara obtained a fire weapon from the Bhārgava, killed the Tālajanghas and Hehayas, and won back the realm. 27 He was resolute and knew his duty, best of the Kurus, and he rescinded the religious rights of the Shaka, Pahlava, and Pārada kshatriyas. 28–​29 Janamejaya said: How was it that the resolute Sagara was born with poison? And why did the resolute king, in a fury, rescind the religion that was customary in the families of those mighty kshatriyas, the Shakas and so on? Tell me all this in detail, great ascetic. 30 Vaishampāyana said: Bāhu had his vices, my boy, and as I said, his kingdom was seized by the Hehayas and the Tālajanghas, your majesty, along with the Shakas. 31 These five peoples advanced on behalf of the Hehayas as well: the barbarian Yavanas, the Pāradas, the Kāmbojas, the Pahlavas, and the Khashas. 32 So when King 17

* Compare the Vikukshi affair at Hv 9.42–​43 above. †  Vaishampāyana mentioned Harishchandra previously in connection with Yudhishthira Pāndava’s rājasūya ritual (e.g. at Mbh 2.11.52–​64).

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Bāhu’s kingdom was seized he of course went off into the forest, and his wife followed him. And in the forest, the unhappy man breathed his last. 33 His wife was a descendant of Yadu, and she was pregnant. She followed him secretly. But before that, she’d been given poison by her co-​wife. 34 She made up her husband’s funeral pyre in the woods and climbed onto it, but out of compassion Aurva Bhārgava stopped her, my boy. 35 And at his ashram she gave birth to the child with the poison, and the strong-​armed prince, who hadn’t been miscarried, was named Sagara. 36 Aurva performed the rites for the noble child—​his birth ceremony, and so on—​and instructed him in the Vedas and Shāstras, and then he gave him the momentous fire-​weapon, which even the immortals find it hard to withstand. 37 Thanks to Aurva, that weapon’s power made Sagara powerful in battle, and he soon destroyed the Hehayas like Rudra destroying cattle in fury, and became famous across the worlds as the finest of the famous. 38 Then the king decided to wipe out the Shakas, Yavanas, Kāmbojas, Pāradas, and Pahlavas, 39 but as Sagara the great champion was picking them off, they went to wise Vasishtha for protection and threw themselves on his mercy. 40 And when he saw them, glorious Vasishtha brokered a deal that kept Sagara at bay and put them out of danger. 41 Sagara lived up to his own promise and his guru’s command, but he did suppress their religious rights and change the way they looked. 42 Before he set them free, he half-​shaved the heads of the Shakas and fully shaved the heads of the Yavanas and Kāmbojas, 43 and he made the Pāradas wear their hair long and the Pahlavas wear beards. And the great king prohibited any of them from studying the Veda or making the call of vashat. 44 The Shakas, Yavanas, Kāmbojas, and Pāradas, your majesty, and also the Kolisarpas, Māhishakas, Darvas, Cholas, and Keralans—​45 with Vasishtha’s permission, my boy, the great Sagara repudiated the religious rights of all these kshatriyas, your majesty. 46 That king conquered by means of religion, and after he’d conquered the jewel-​bearing earth he was consecrated for the horse sacrifice and released the horse to roam.* 47 While he was allowing his horse to roam, on the shore of the south-​ eastern sea it was seized and taken underground. So the king had his sons dig the place up. 48 Then, while they were digging up the great restless ocean, they came across the god and patriarch Hari Krishna Vishnu, the primordial

* In the ancient Indian horse sacrifice, the horse roams at will for a year, accompanied by an army, while the king stays at home. The king’s army must defeat anyone who obstructs the horse’s progress. At the end of the year, the horse is brought home and ceremonially sacrificed, and the king’s chief queen copulates with the dead horse.



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cosmic person. He was sleeping there in the form of Kapila, 49 and as he woke up, your majesty, they were all burned by the fiery energy that came out of his eyes. But four remained: 50 Barhaketu, Suketu, King Bārhadratha, and the valiant Panchajana. And those kings continued Sagara’s dynasty. 51 Glorious Lord Hari Nārāyana granted wishes to Sagara: permanence for Ikshvāku’s lineage, and lasting fame for himself, and the sea as his son, and a permanent place in heaven. 52 The sea gave the king a proper reception and sang his praises, and by doing so he became Sagara’s son the ocean (sāgara). 53 After reclaiming his sacrificial horse from the ocean, the king went on to be incredibly famous and to perform a hundred horse sacrifices, and we’ve heard that he had sixty thousand sons. 54 Janamejaya said: How—​and by what dispensation—​were Sagara’s sixty thousand brave, bold, and mighty sons born, brahmin?* 55 Vaishampāyana said: Sagara had two wives. Both of them burned away their flaws by means of austerities, and Aurva granted them a wish. Listen to what it was, your majesty. 56 One of them had to have sixty thousand bold sons, and one of them had to freely choose to have a single son who would carry the lineage. 57 So one of them—​the greedy one—​chose the many brave sons, and one of them chose the single son who would carry the lineage. And the sage approved. 58 King Panchajana, as he was called, became immensely powerful, and the story goes that the other wife gave birth to a bottle-​gourd full of seeds. 59 There were sixty thousand embryos in there, as small as sesame seeds, and in due course they developed and grew nicely. 60 So they put the embryos into pots full of ghee, and Sagara appointed the same number of nurses to look after them, your majesty, one each. 61 And to Sagara’s delight, ten months later, when the time was right, those boys stood to attention, one by one. 62 And that’s how the king’s sixty thousand sons were born, your majesty. They were born from the seeds inside a bottle-​gourd. 63 Out of the august sons who’d been engulfed by Nārāyana’s fiery energy, the one son called Panchajana became king. 64 Panchajana had a valiant son called Amshumat, and his son was Dilīpa, who was known as Khatvānga the Skull-​Topped Pole. 65 He came here from heaven and lived for a short time, but he won the three worlds over with his insight and his honesty, impeccable king. 66 And Dilīpa’s heir was the great King Bhagīratha, the master who made

* For the story of Sagara and sons, see also Mbh 3.104–​06.

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the supreme River Gangā come down. He led her to the ocean and made her his daughter.* 67 Bhagīratha’s son was called Shruta—​King Famous. He was famous everywhere. Shruta’s son was righteous Nābhāga, 68 and Nābhāga’s son was Ambarīsha, who was the father of Sindhudvīpa, and Sindhudvīpa had a plucky heir called Ayutājit, 69 and Ayutājit’s son was Nala’s friend, the celebrated Rituparna, a mighty monarch who understood the celestial secret of the dice.† 70 Rituparna had a son, and that son of Rituparna was the lord of the earth. He was named Mitrasaha, but of course he became known as Kalmāshapāda.‡ 71 Kalmāshapāda’s son was the famous Sarvakarman Do-​it-​ All, and Sarvakarman’s son was the famous Anaranya. 72 Anaranya’s son was Nighna, and Nighna had two sons, Anamitra and Raghu, the truest pair of royal bulls. 73 Anamitra Duliduha was a wise and dutiful soul, and his son was Dilīpa, the ancestor of Rāma. Dilīpa had a long-​armed son named Raghu, 74 and then Aja was begotten by Raghu, and Dasharatha was begotten by Aja, and Rāma was begotten by Dasharatha and celebrated as the pleasure-​garden of propriety.§ 75 Rāma’s son was born, the well-​known Kusha, and Atithi was begotten by Kusha, and his son was Nishadha. 76 Nishadha’s son was Nala, Nala’s son was Nabha, and Nabha’s son was Pundarīka. Then Kshemadhanvan is listed, 77 and Kshemadhanvan’s son was the magnificent Devānīka, and Devānīka’s mighty son was called Ahīnagu, and Ahīnagu’s heir is the king named Sahasvat. 78 There are two Nalas celebrated in the old stories, bull of the Bhāratas: the one who was the son of Vīrasena, and the one who carried the Ikshvāku dynasty.** 79 The people born in the Ikshvāku dynasty have been celebrated here summarily. These are the kings of great glory in the lineage of Vivasvat. 80 This narration is called the Offspring of Vivasvat Āditya. Vivasvat Āditya is the god of ancestral rites, a god who nurtures his descendants—​and any person who studies this narration in its entirety attains parity with those descendants.

* For the story of Gangā’s descent, see Mbh 3.107–​08. † For Rituparna and his dicing skills, see the story of Nala, Mbh 3.50–​78. ‡ For the story of Kalmāshapāda, see Mbh 1.166–​68, 173 and 14.55–​57. § For the story of Rāma, see Mbh 3.258–​75. ** For the two Nalas, see vv. 69 and 76 above, respectively.



11. Bhīshma and Shantanu

39

The Duties to the Ancestors 11. Bhı̄shma and Shantanu Janamejaya said: In what sense was Vivasvat Āditya the god of ancestral rites?* And supreme brahmin, I want to hear about the best way of performing ancestral rites, and about how the ancestors were originally created. Which of the ancestors are commemorated? 2 We’ve heard brahmins mentioning that in heaven there are actually other ancestors, objects even of the gods’ devotion. That’s what the people who know the gods say. So this is what I want to know:  3 How many types of ancestors are there said to be? And what special power do they have? And how does the ancestral rite that we perform actually satisfy the ancestors? 4 And by what mechanism do the satisfied ancestors then bestow fortune? This and no less is what I want to hear: the Origin of the Ancestors, in all its glory. 5 Vaishampāyana said: Well then. I’ll narrate the Origin of the Ancestors for you, in all its glory. Mārkandeya narrated this to Bhīshma when he once raised 6 the very same issue that you’ve raised with me, and of course Yudhishthira the king of righteousness then raised it with Bhīshma when Bhīshma was formerly on his bed of arrows.† 7 I’ll tell you, in sequence, what Bhīshma said, just as Sanatkumāra sang it for Mārkandeya when he was the one doing the asking. 8 Yudhishthira said: You know what’s right. How does someone who wants to flourish get to flourish? I want that explained. What can a person do to avoid sorrow? 9 Bhīshma said: Performers of ancestral rites who prioritise them and are dedicated to them delight the ancestors with their ancestral rites. As their reward they get everything they want, and they enjoy themselves both here and in the hereafter. 10 Whether they want to be good, or want to have children, or want to flourish, Yudhishthira my lord, the ancestors reward them with success. 11 Yudhishthira said: 1

* At Hv 8.7 Manu Vaivasvata was called the god of ancestral rites, but at Hv 10.80 his father Vivasvat was. Hence Janamejaya’s question. But Vaishampāyana ignores it until he mentions this title at 13.64–​65, where it refers to Manu, and he explains why. † Bhīshma lay mortally wounded on a bed of arrows after the Kurukshetra war, narrating teachings at length in response to Yudhishthira’s questions (Mbh 12.56–​353 and 13.1–​151). The section of dialogue between Yudhishthira and Bhīshma that follows here in the Harivamsha stands in parallel with the section on the same subject at Mbh 13.87–​92.

40 The Duties to The Ancestors

The ancestors live in heaven, but conversely, some people’s ancestors live in hell. The rewards are said to be reliable, and they’re said to result from the rites. 12 No doubt about it: those who want the rewards perform ancestral rites whereby the father, and the father’s father, and the father’s grandfather are acknowledged every time, with the three morsels. 13 But how do the ancestral offerings get to the ancestors? And then, how are the ancestors who live in hell able to provide rewards? And what other ancestors are there, anyway? When we make offerings, to whom do we make them? 14 We’ve heard that even the gods in heaven make offerings to ancestors. I want to hear about this in detail, glorious man. 15 With your boundless wisdom, you must provide the explanation of how exactly the offering for the ancestors has the power to save in this world. 16 Bhīshma said: Tamer of the foe, I’ll tell you exactly what my father once sang on this topic, after he’d actually gone to the next world. 17 During the ancestral rites for my father, I picked up the morsel . . . and my father reached up through the ground and begged for it with his hand. 18 The hand had reddened fingers and was covered in rings and bracelets, just as I’d seen it in former days. 19 I realised that feeding the dead person’s hand is not what the rules and regulations specify, and so without hesitation I offered the morsel upon the kusha grass. 20 My father was delighted, supreme and impeccable Bhārata, and being pleased with me, he said in a melodious voice:* 21 Because of you I  have an heir,† and I’ve accomplished my purpose in this world and the next. Because of you, son:  a true, wise son, who knows his duty. 22 Faultless man firm in your vows, I set up this test for you in order to make sure the people carry on doing things in the way they should. 23 For when it comes to the norms of behaviour, the standard is what the king does. The citizens always follow the standard he sets. 24 You always do what the Veda prescribes, supreme Bhārata. You set the right example, and I’m extremely pleased.

* Bhīshma tells much the same story—​of the hand breaking through the earth at an ancestral rite for Shantanu, and Bhīshma sticking to protocol and ignoring it—​to Yudhishthira at Mbh 13.83.11–​28, though there it is the collective ancestors who applaud and reward Bhīshma’s scruples. † This heir is not Bhīshma. To facilitate Shantanu’s second marriage, Bhīshma vowed never to be king or to have children (Mbh 1.94.77–​89). Shantanu died while both of his sons by Satyavatī were still alive (1.95.4–​5); the dynastic crisis occurred only later, after Vichitravīrya’s untimely death (1.96.57–​59).



11. Bhīshma and Shantanu

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I’m very pleased with you, and so, in my pleasure, allow me to grant you your fondest wish. And accept from me something rare in the three worlds. 26 As long as you still want to live, your death won’t come. Your death will come when you give it your permission.* 27 Now, what else would you like? Allow me to grant you your fondest wish. Tell me what your heart desires, supreme Bhārata. 28 After he said this, I saluted him with my palms together in respect and replied: Paragon, it’s enough for me that you’re pleased. 29 But if I’m allowed a further favour from you, glorious king, I’d like a certain question to be answered, by you yourself. 30 That soul of duty said to me: Bhīshma, say what it is you want to know. Ask me about it, Bhārata my boy, and I’ll resolve your doubts. 31 My curiosity had been aroused, and so even though he’d gone to the heaven of the dutiful and was hidden from sight, I questioned him there and then, my boy. I said: 32 We hear that the ancestors are gods. They’re objects even of the gods’ devotion. So are the ancestors those ones, or other ones? When we make offerings, to whom do we make them? 33 And sir, how does the offering that we make succeed in refreshing the ancestors, when they’ve gone to another world? And what’s the reward for offering to the ancestors? 34 I have serious doubts on this topic, and I’m very curious. So explain it to me. You know your duty. Indeed, in my opinion, you know everything. 35 Shantanu said: I’ll tell you, in concise form, what you’ve asked of me, faultless Bhārata: the reason for the offering to the ancestors, and the reward for performing it, and how the ancestors came to be. Listen to it all, and concentrate. 36 The ancestors are sons of the first god, my boy, and are objects of devotion in heaven. So naturally, the world’s inhabitants make offerings to them. That includes gods, humans, Dānavas, dark-​ elves, monsters, light-​ elves, 37 mountain-​elves, and great serpents. And nourished by the ancestral offerings, they do indeed nourish the world of the living in return, including the gods and light-​elves, as Brahmā has instructed them to. 38 You must make offerings to those august beings using the ancestral rites, as a tireless performer of ancestral rites. They grant every desire as a reward, and they’ll bestow fortune upon you. 39 And while you’re honouring 25

* Compare Mbh 1.94.94, where Shantanu grants Bhīshma this ability following Bhīshma’s great vow. It is because of this that Bhīshma can live on after the war, waiting until after the winter solstice to die, and talking with Yudhishthira in the meantime.

42 The Duties to The Ancestors

them by mentioning them by name, lineage, and so on, they’ll also nourish those of us who live in heaven, Bhārata. 40 But Mārkandeya Bhārgava will tell you all about it without leaving anything out. He has the understanding of the self, and he’s devoted to the ancestors, 41 and in fact he’s here at the ancestral rite today as a favour for me. Question that eminent seer. After saying that, Shantanu vanished.

12.  The Origin of the Ancestors Bhīshma said: So at his command I was handed over to Mārkandeya, and I asked him the same question I’d earlier asked my father. 2 And austere Mārkandeya, the soul of virtue, said to me: I’ll tell you the truth, blameless Bhīshma. Listen carefully. 3 For I too became long-​lived due to my father’s kindness, my lord,* and in a former world I attained great fame simply because of my devotion to the ancestors. 4 I ascended Mount Meru and performed fearsome austerities for the duration of an entire age lasting many thousands of years. 5 And on one occasion I saw a great flying chariot, lighting up the sky with its fiery energy and approaching from north of the mountain. 6 I  also saw a person the size of a thumb reclining in it, blazing with energy, like a fire placed on a fire. 7 So I paid my respects to the lord who was resting in the chariot, bowed my head to him, and welcomed him with water for his mouth and water for his feet. 8 And I asked that exalted one: What should we call you, my lord? For in my estimation, you’re a deity of the gods. 9 Blameless Bhīshma. With a slight smile that soul of virtue said to me: You don’t recognise me because you haven’t done your austerities well enough. 10 Then in the twinkling of an eye he’d changed size and was as large as could be, and I’d never before seen such a handsome man anywhere. 11 Sanatkumāra said: Know, my lord, that I’m Brahmā’s eldest mind-​born son. I was produced from the potency of his privations, and I’m composed of Nārāyana’s qualities. 12 I’m the one known as Sanatkumāra even in the Vedas of old, Bhārgava. If you please, what wish shall I grant you? 13 Although the other sons of Brahmā are younger than me, seven of those brothers are inviolable and their lineages secure. 14 Kratu, Vasishtha, Pulaha, 1

* The cause of Mārkandeya’s longevity is unmentioned elsewhere in the Mahābhārata.



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43

Pulastya, Atri, and Angiras* sustain the three worlds, and they’re honoured by the gods and the Dānavas. 15 But our practice is that of renouncers, great sage.† We elevate ourselves into the self, and we let desire and the duty of procreation take place elsewhere. 16 I’m still just as I was when I was created. Know that I’m young (kumāra), and that’s why my name was fixed as Sanatkumāra Forever-​Young. 17 Your austerities were done in devotion to me, and because you longed for the sight of me, you’ve seen this form of mine for yourself. What wish shall I grant you? 18 After the eternal one said this, I replied to him. His lordship had been gratified, Bhārata, and had given me his permission, 19 and so I  asked the eternal one about the aforementioned matter. And after I’d questioned him about the origin of the ancestors and the rewards of the ancestral rite, the lord of the gods resolved my doubts, blameless Bhīshma. 20 During the course of our conversation that lasted many years, he said to me with joy in his heart: Brahmin seer, I’m growing fond of you. Hear the truth about the whole matter. 21 When Brahmā created the gods, Bhārgava, he thought they would make offerings to him. But they rejected him and, seeking rewards, they made offerings to themselves. 22 So Brahmā cursed them to be stupid. Witless and ignorant, they didn’t understand anything, and so the world went awry. 23 In due course, for the good of the worlds, they all bowed down and petitioned the Grandfather. The lord said to them: 24 You made a mistake, so now you must make amends. Question your children, and you’ll get knowledge from them. 25 Unhappily, in the hope of making amends, they questioned their children. And their self-​controlled children said to them: 26 Wise people who know their duty recommend always making amends for what’s been thought, said, or done. For they see how things really are. 27 When the heavenly gods had recovered their senses and knew the true meaning of making amends, their children said to them:  Run along then, children. 28 Well, the gods felt insulted by what their children had said, and they went to the Grandfather to get the matter resolved. 29 And that god said to them:

* Only six sons of Brahmā are listed here, despite the mention of seven in the previous verse. Compare Hv 1.29, where Marīchi—​the one left out here—​is first in the list. † Sanatkumāra here refers to (and includes himself in) the group of seers who are disengaged from the world, in contrast to his listed younger brothers who are engaged with it. These two groups of seers are differentiated and described by Vishnu-​Nārāyana himself at Mbh 12.327.60–​66.

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All of you are teachers of the Veda. It follows that what your children have said to you is how it is, and not otherwise. 30 Since you built their bodies you’ll be their gods, but those who impart knowledge to you must be your parents, no doubt about it. 31 So you should consider yourselves and your children to be each other’s parents—​the gods and the ancestors. Take note of it, heavenly gods. 32 Then the heavenly gods came back and spoke with their children. Brahmā had resolved their problem, and they all made friends with each other. The gods said: 33 You’ve taught us, so you are indeed our parents. What is your desire, you who know what’s right? What wish shall we grant you? For what you said was how it is, and not otherwise. 34 Because you called us children, you’ll be the ancestors, no doubt about it. 35 And in future, if a person performs any rites without having first made faithful offerings to the ancestors, then that person’s reward for those rites will be transferred instead to monsters, Dānavas, and snakes. 36 But when the ancestors are nourished by ancestral offerings, they’ll make the undying moon wax. You’re the ones who’ll be nourishing it every time, 37 and when it’s nourished as a result of the ancestral offerings, the moon will nourish the world—​the oceans, mountains, and forests, filled with creatures mobile and immobile. 38 The ancestors will always grant prosperity and posterity for people who perform ancestral rites wishing for prosperity. 39 Fathers and grandfathers who are honoured with the ancestral offering will always nurture those—​wherever they may live—​who offer the three morsels at the ancestral rite by name and by lineage. 40 These words must come true today, residents of heaven. We’re all both children and parents to each other. 41 Sanatkumāra said: The ancestors are gods, and likewise the gods are ancestors, for the gods and the ancestors are each other’s parents.

13.  The Seven Kinds of Ancestors Mārkandeya said: That’s what the luminous Lord Sanatkumāra, the god of gods, told me. And I questioned the changeless god again. 2 I asked that supreme and holy immortal what I wasn’t sure about, tamer of the foe. Hear it from me, son of Gangā, in its entirety, from the beginning, with nothing left out:  3 how many 1



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45

kinds of ancestors there really are, and in what world those groups of gods live—​the supreme gods, who make the moon wax. 4 Sanatkumāra said: Supreme mutterer of prayers. There are known to be seven kinds of ancestor in heaven. Four have bodily forms, and three are formless. 5 Listen as I tell of their heavens and their origins, and as I give details of their powers and greatness, great ascetic. 6 Of those kinds, the three highest ones have bodies that are made out of their lawful deeds. Listen as I tell of their names and heavens. 7 In the heavens called the Eternal heavens live brilliant ancestors of a formless kind. They’re the sons of patriarch 8 Vairāja, supreme brahmin, and they’re called the Vairājas. The companies of gods make offerings to them, using a well-​regulated rite. 9 Such ancestors as stray from their yoga after reaching the Eternal heavens are born again after a thousand ages have elapsed, as teachers of the Veda. 10 They regain their memory, regain the supreme sānkhya-​yoga, and as perfected saints they reach a yogic state that’s rare in the world of rebirth. 11 These are the ancestors who nourish the moon by the power of their yoga alone, and they always help yogis to do their yoga, my boy. 12 For this reason, supreme brahmin, offering to the ancestors is incumbent upon yogis, and is surely the first and most important duty of those who drink soma. 13 These ancestors, the Vairājas, had a mind-​born daughter called Menā. She was the principal wife of the great Himālaya mountain, and Mount Maināka is said to be her son. 14 Maināka’s son was the great and glorious mountain called Krauncha: beautiful, supremely rugged, and covered with all manner of precious stones. 15 Himālaya the king of mountains also had three daughters from Menā: Aparnā No-​Leaf, Ekaparnā One-​Leaf, and the third was Ekapātalā, One-​ Trumpet-​Flower. 16 While pursuing immense austerities that even the gods and the Dānavas would find difficult, those three heated up* the stationary and moving worlds. 17 Ekaparnā ate meals of one leaf, and Ekapātalā’s portion was one bloom from a trumpet-​flower tree. 18 Aparnā was the one who ate nothing, but her mother, suffering because of maternal love, forbade her, objecting that she mustn’t (u mā). 19 After her mother had said that to her, the beautiful goddess, the doer of difficult deeds, became known in the three worlds as exactly that: Umā.

* The word for ‘austerities’ is tapas, which also means ‘heat’. Wilful endurance generates a thermal power which can be used in various ways, including aggressively.

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All three sisters possessed the power of yoga and mortified their bodies. All were teachers of the Veda, and all observed chastity. 21 Lovely Umā was the eldest and the best of them. She possessed the power of protracted yoga, and she married the great god Shiva. 22 Ekaparnā was given away to a wise yoga master: she was the wife of the great Asita Devala, great brahmin. 23 And you should also know that Ekapātalā was the wife of Jaigīshavya.* So those two distinguished women both married yoga masters too. 24 The heavens that are called the Somapada heavens are the ones where the sons of Marīchi live as ancestors in the sky. They’re sustained by the gods as well. Known as the Agnishvāttas, they’re all immeasurably powerful. 25 Their mind-​born daughter was a river called Achhodā. The heavenly lake called Achhoda came from her. 26 She saw a man called Vasu travelling through the sky. It was the famous son of Āyu known by the name of Vasu, and she wished he were her father. 27 Her yoga was spoiled when she indulged in desire and wished she had a different father, and because of that mental aberration, she lost her rank. 28 She was expelled from heaven. And while she was falling, she saw three flying chariots the size of specks of dust, and in them she saw her ancestors, 29 miniscule and indistinct, like fires placed within fires. As she fell headlong, in her distress she asked them for help. 30 She was in mid-​air, and they told her not to be afraid. Then, using sad words, she won the sympathy of those ancestors of hers. 31 To the girl who had lost her glory because of her transgression, the ancestors said: You with your bright smile. It’s your own fault that you’ve lost your glory and are falling. 32 The fact is that when deities do deeds in heaven in their divine bodies, they experience the consequences of their deeds down here, in the same bodies. 33 For deities, actions come to fruition straight away, but for humans, they do so after death. So, daughter, after you’ve died down here, you’ll get the reward for your austerities. 34 After the ancestors told her this, she again won the sympathy of those ancestors of hers. They felt sorry for her, and so after meditating, they did her a favour. 35 They divined what was inevitably going to happen, and they told her the substance of it. They said: You’ll become a child, the daughter of Vasu, that king. And after having been a mere daughter, you’ll regain your own hard-​won heavens once more. 36 You’ll give birth to a brahmin, the son of Parāshara. That brahmin seer will divide the one Veda into four. 37 And you’ll give birth to two sons of Shantanu 20

* For Jaigīshavya, see Mbh 9.49.



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Mahābhisha, two boosters of his fame: Vichitravīrya wise in duty, and mighty Chitrāngada. 38 After producing those sons, you’ll attain to the heavens once again. But because you transgressed against your parents, your birth will be a lowly one. 39 You’ll be the daughter of the aforementioned king, by Adrikā. But you’ll be born from the womb of a fish, in the twenty-​eighth dvāpara age. 40 Then, after being told this, she was born from the womb of a fish, as Satyavatī the fishergirl, the peerless daughter of that King Vasu. 41 The heavens called the Baibhrāja heavens, which shine handsome in the sky, are the ones where the ancestors known by the name of Barhishads live in the sky. 42 They’re sustained by all the companies of Dānavas, the dark-​elves, light-​elves, and monsters, the snakes, the serpents, and the great birds. And their power is immense. 43 Eminent, august, ascetic, and full of fiery energy, they’re the mighty offspring of the patriarch Pulastya. 44 Their mind-​born daughter is called by the name of Pīvarī. She’s a supreme pillar of virtue, and during the dvāpara age she’ll be born as yoga incarnate, as the wife of yoga incarnate, and as the mother of yoga incarnate. 45 In that age, a great ascetic will be born in Parāshara’s lineage by the name of Shuka. A great yogi, a brahmin bull begotten by Vyāsa upon a fire-​stick, he’ll burn like a smokeless fire. 46 Upon Pīvarī, that daughter of the ancestors, he’ll beget a daughter and four sons, powerful masters of yoga:  47 Krishna, Gaura, Prabhu, Shambhu, and the girl, Kritvī, who will become Anuha’s queen and Brahmadatta’s mother. 48 After siring these disciplined exponents of yoga, that great and dutiful yogi will then go to the abode of those who are free of rebirth. 49 Sage, the formless ancestors have bodies that are made out of their lawful deeds, and they’re where the tale that links to the Vrishni and Andhaka family begins.* 50 I’ve spoken of these three kinds of ancestors. Now hear from me about the other four. The ones I’ll now describe, supreme brahmin, are of course the ones that are known to have forms. They’re produced by the call of svadhā, and sired by the poetry of the fire poet.† 51 The ancestors called the Sukālas are descendants of the patriarch Vasishtha. They enjoy themselves in divine heavens that shine with light, Bhārgava, and that contain everything one could wish for. These ancestors are sustained by the brahmins. 52 Their mind-​born daughter was known in heaven

*  The tale mentioned here is that of the Bhārata war, which originates with the formless Agnishvātta ancestors through Satyavatī’s backstory as Achhodā. Satyavatī’s birth as King Vasu’s daughter is described at the very start of the Bhārata tale (Mbh 1.57.36–​55). † Svadhā is the ritual utterance that accompanies the ancestral offering (see v. 66 below). The ‘fire poet’ is presumably a reference to the cremation fire (compare v. 61 below).

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by the name of Gau, and she was given away into your own lineage, brahmin—​ as Shukra’s wife. 53 Known as Ekashringā the Unicorn, she enhanced the reputation of the Sādhya gods. Then she returned to the Marīchigarbha heavens and settled there. 54 The sons of Angiras, who used to be fostered by the Sādhya gods, are sustained by kshatriya communities, my boy, for the sake of rewards. 55 Their mind-​born daughter was known by the name of Yashodā. She was the wife of Vishvamahat—​that is, the daughter-​in-​law of Vriddhasharman—​and the mother of the great royal seer Dilīpa, my boy. 56 The great seers once sang lyrics when they were satisfied at a rite of his. That was in the age of the gods, my boy, at a grand horse-​sacrifice festival. 57 The people who heard the story of the birth of Agni the fire god the way the great Shāndilya told it there, and who then watched attentively as noble and truthful Dilīpa presided over his rite, all went to heaven. 58 The ancestors called the Susvadhās are great brahmin bulls. They’re descendants of patriarch Kardama, who was begotten by Pulaha. 59 They live in the sky and fly around in the heavens of Do-​as-​you-​Please, and they’re sustained by vaishya communities, my boy, for the sake of rewards. 60 Their mind-​ born daughter was known by the name of Virajā. She was Yayāti’s mother and Nahusha’s wife, brahmin. 61 I’ve described three of the kinds of ancestors produced by the call of svadhā. So now hear from me about the fourth:  the Somapas, of course—​ sons of the fire poet, 62 sons of the golden source. Shūdras sustain them. The heavens in the sky where they live are called the Mānasa heavens. 63 And their mind-​born daughter was Narmadā, the superb river who travels through the southern region,* refreshing creatures. She was Purukutsa’s wife and Trasaddasyu’s mother. 64 It’s in order to make the ancestors accessible, my boy, that in age after age, after proper behaviour has died out, Manu the patriarch re-​establishes the ancestral rites. 65 Because of that, and because his particular duty also includes the initial creation of all the ancestors, they call him the god of ancestral rites, supreme brahmin. 66 When a dish that’s made of or decorated with silver is given for all the ancestors at an ancestral rite, preceded by the call of svadhā, it really satisfies them. 67–​68 The person who nourishes the moon, and the fire, and Manu

* Here and also below (in Hv 87–​89) the term ‘southern’ is used in a relative sense. Rather than referring to what we would think of as South India, it refers to anything south of the Vindhya mountains. For Narmadā and the solar lineage, see Hv 9.86 above.



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Vaivasvata, and who makes the offering into the fire for the sun’s progress north (or, in the absence of a fire, into water instead), and who then faithfully gratifies the ancestors, is gratified by the ancestors in turn. The ancestors bestow prosperity, and also plentiful progeny, heaven, rude health, and whatever else one might wish for. 69 Duty towards the ancestors is even more important than duty towards the gods, sage. For the ancestors were formerly known as the nourishment of the gods.* 70 They’re swift with their favour and devoid of anger, they’re the supreme nourishment of the people, and they’re always dependable with their favour. You’ll have to pay them homage, Bhārgava. 71 You’re devoted to the ancestors and devoted to the honest, brahmin seer, no doubt about it. So today I’ll bestow what’s best for you. See the truth for yourself. 72 For I also grant you divine vision and understanding, impeccable one. Observe this sequence of births attentively, Mārkandeya, 73 for neither the celestial yogic state nor the higher method of the ancestors can be seen with eyes of flesh, not even by a master like you. 74 Sanatkumāra the lord of the gods said that, and then as I stood before him he gave me vision and understanding such as even the gods can hardly get. Then, burning like a second fire, he travelled off to his chosen destination. 75 Best of the Kurus, hear what I perceived through the god’s favour, difficult though it is for earthly humans to understand.

14.  Yoga Lost and Regained Mārkandeya said: In a former age, my boy, there were some brahmins, sons of Bharadvāja. They got into the habit of yoga, but then they lost it through misconduct. 2 On the shore of the long dark Lake Mānasa, the Lake of the Mind, they became corrupted. They lost concentration and strayed from the habit of yoga. 3 In their confusion they considered their whole project lost, as if it had sunk into the water. And they all succumbed to the law of time without having perfected their yoga. 4 Despite having fallen away from their yoga, they then spent a very long time among the gods. Then, bull among men, they were born in Kurukshetra as sons of Kaushika. 5 Doing their duty to their ancestors but wrongly, with violence, those fallen ones will have a further birth after that, of a lowly kind. 6 But the ancestors will 1

* This refers to the story told in the previous chapter.

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be kindly disposed towards them because of what they did in their earlier birth, and so, as they obtain this and that unfortunate birth, they’ll do so with their memories intact. 7 They’ll always be attentive and do their duty, and so, as a result of their own behaviour, they’ll regain brahminhood once more. 8 And so they’ll again return to the yoga habit that they had in their earlier birth, and after attaining still more success, they’ll reach the eternal station. 9 And in the same way, your own thoughts will return again and again to your duty, and absorbed in your habit of yoga, you’ll attain ultimate success. 10 For you know your duty, and there’s no duty more pressing than yoga duty. Practise that most important duty of all, Bhārgava. 11 If you perform the ancestral rite, if you prioritise it and are dedicated to it, eating lightly, your senses conquered, then in the fullness of time you’ll acquire the habit of yoga. It was after saying that* that the glorious god Sanatkumāra disappeared. 12 Mārkandeya continued: Eighteen years had seemed to me like a single day. Although I’d been with the lord of the gods for eighteen whole years, 13 because of the god’s favour I felt no weariness during that time. I was aware of neither hunger nor thirst, blameless Bhīshma, nor the passage of time. It was only later that I learned from my disciples how long it had been.

15. Bhı̄shma and Ugrāyudha Mārkandeya said: In accordance with what he’d said, I  still had divine vision and understanding even after the god had disappeared, blameless lord. 2 And so I did indeed see those brahmins the lord had mentioned to me—​ the sons of Kaushika—​in Kurukshetra, son of the river. 3 The seventh of those brahmins became King Brahmadatta. Because of his virtuous behaviour, he was called by the name of Pitrivartin Obedient to the Ancestors. 4 Shuka’s daughter Kritvī gave birth to that prince in the great town of Kāmpilya, after conceiving from Anuha, the most splendid king. 5 Yudhishthira said: This King Anuha. Whose son was he, and at what time did he live, that supreme pillar of virtue whose son was the famous 6 King Brahmadatta? And how valiant was he? And how did the seventh of the brahmins come to be born as a king? 7 Surely Lord Shuka—​the soul of yoga, a master revered by the world—​wouldn’t have given away his famous daughter Kritvī to someone who wasn’t very valiant! 8 I want to hear the story of Brahmadatta in detail, brilliant 1

* The previous paragraph or two were apparently as spoken by Sanatkumāra.



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Bhīshma. You must tell it. 9 And you must tell me what Mārkandeya told you about how those brahmins careered from one birth to another. 10 Bhīshma said: I heard, royal seer, that that king was a contemporary of my grandfather Pratīpa, your majesty. 11 Brahmadatta was the pick of the royal seers: a great king, and a yogi. He understood the language of every creature, and cared for the welfare of every creature. 12 His friend was Gālava, the famous yoga master, who painstakingly mastered the science of pronunciation and learned the texts word by word. And his minister was Kandarīka, the soul of yoga. 13 For the duration of their every birth they were all companions together. There were the same mighty seven, for seven births, just as the great blazing ascetic Mārkandeya said . . . 14 I’ll relate the ancient lineage of the great Brahmadatta Paurava, your majesty. Listen to it. 15 Purumitra’s heir was King Brihadishu, your majesty. Brihadishu’s son was Brihaddhanu Solid-​Bow, a very famous and virtuous king who was known as Brihaddharma Solid-​Virtue. 16 His son was Satyajit, and his son was Vishvajit, and Vishvajit’s son was Senajit, the lord of the broad earth, 17 and Senajit had four sons who were respected across the world. Ruchira, Shvetakāshya, Mahimnāra, and Vatsa the king of Avanti: these were his children (vatsa), one after another. 18 And Ruchira’s heir was Prithushena, who was very famous, and Prithushena’s heir was Pāra, and then Pāra begat Nīpa. 19 Nīpa had one hundred sons, my boy, great warrior-​champions with strong arms and boundless vitality, your supreme majesty. They were called the Nīpas, and each and every one of them was a king. 20 The king in Kāmpilya, who carried the lineage of the Nīpas, boosted their reputation: he was named Samara, and he loved a fight (samara). 21 Samara had three sons called Pura, Pāra, and Sadashva, who knew their most important duties, and the son of Pāra was Prithu. 22 Prithu sired a son endowed with every virtue, who was named Sukrita because of his meritorious (sukrita) behaviour in this world. And his son was Vibhrāja, 23 and Vibhrāja’s son was the famous king named Anuha, who was Shuka’s son-​in-​law and Kritvī’s husband, 24 and Anuha’s son was the mighty royal seer Brahmadatta, and his son was Vishvaksena, the bane of his rivals, who was the soul of yoga. 25 Because of his meritorious behaviour here in this world, Vibhrāja is said to have been reborn as Brahmadatta’s son Vishvaksena. 26 Vishvaksena’s son was King Dandasena, and Dandasena’s son was Bhallāta, who was killed by Rādhā’s son Karna years ago. 27 Dandasena’s son Bhallāta was a noble warrior

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and a credit to his family, but Bhallāta’s son Janamejaya was an idiot. 28 That king of the Nīpas was the king who led them to their doom. Because of him, Ugrāyudha destroyed all the Nīpas. 29 That man Ugrāyudha was arrogant. He was full of pride and took pleasure in his pride. He always liked to misbehave. I killed him in battle. 30 Yudhishthira said: Whose son was Ugrāyudha, and in which lineage was he born? And why did you kill him? Tell me that.* 31 Bhīshma said: There was a wise king called Yavīnara, a descendant of Ajamīdha.† His son was Dhritimat, and his son was Satyadhriti, 32 and Satyadhriti’s son was the majestic Dridhanemi, and Dridhanemi’s son was a king called Sudharman, 33 and Sudharman’s son was King Sārvabhauma Worldwide. He was known as Sārvabhauma Worldwide because he was, at that time, the sole sovereign of the world. 34 In his great lineage was born a great scion of the Pauravas: a king called Sannati, who was brave but full of humility (sannati). 35 That King Sannati had a powerful son called Kārta, who attacked and killed Prishata’s grandfather, the leader of the Pānchālas named Nīpa, your majesty. 36 And that very same son of Sannati was known as Ugrāyudha Savage-​Weapons, my boy. Ugrāyudha Savage-​ Weapons was an imbecile, always making trouble. Powerful, his discus blazing, he annihilated the Nīpas. 37 After killing the Nīpas and other kings in battle he swelled up with pride, and when my father passed away he sent me an outrageous message. 38 As I lay on the surface of the earth surrounded by my companions, supreme king, Ugrāyudha’s messenger came up and delivered these words: 39 Bhīshma, bull of the Kurus. Your mother, Satyavatī Gandhakālī,‡ is a glorious jewel of a woman. Give her to me today, to be my wife. 40 In return I, the possessor of the world’s jewels, will gladly give you troops and a flourishing kingdom, no doubt about it. 44 When my enemies see my invincible discus blazing in battle they flee at the mere sight of it, Bhārata. 41 If you seek what’s good for the realm, for your life, or for your family, then obey my command. For otherwise, you’ll have no peace. 42 He gave me orders while I was lying prostrate on a bed of straw. And the mere words that the messenger conveyed were like tongues of fire. 43 So,

* Yudhishthira mentioned at Mbh 12.27.10 that Bhīshma killed Ugrāyudha in battle, so he has at least heard that fact before, though perhaps not the details. † For Yavīnara in his lineal context, see Hv 23.97 below. ‡ Satyavatī is Bhīshma’s stepmother.



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having learned of that imbecile’s fantasy, exalted king, I gave an order of my own—​to all the marshals of the army, for battle. 45 When I  looked over at young Vichitravīrya, who was now totally dependent on me, my body flooded with rage, and I set my heart upon battle. 46 But then, bull of a man, I was restrained by advisers skilled in counsel, by godlike priests, by friends, 47 by those who love me, and by experts in the Shāstras. And when battle was prevented I was given a suitable explanation, impeccable king. 48 The ministers said: That villain has raised his discus. But master, you’re in a state of impurity. And battle is never the first recourse. 49 Before it comes to that, we’ll try to negotiate on your behalf, and then we’ll try bribery, and then the sowing of dissension.* After that, after you’ve been cleansed of your impurity, and after you’ve saluted the deities, 50 and made offerings into the fires while the brahmins say the right words, then, once the brahmins have given their approval and blessed your path, you’re bound to march out to victory. 51 Missiles may not be cast, nor hostilities commenced, by anyone who’s in a state of impurity: that’s the ruling of the elders. 52 But if you first try negotiation, bribery, and the sowing of dissension, then after that you can attack and kill him, just as Maghavat killed Shambara.† 53 At the crucial moment one must heed the advice of the wise, and, more particularly, the advice of the elders. So after I’d listened to it, your majesty, I desisted. 54 Then the ones who know the Shāstras employed the entire sequence of strategies, and when the time came, best of the Kurus, we set the last resort in motion. 55 For although the ones who know the Shāstras tried to win him over using negotiation and the other strategies, the imbecile couldn’t be dissuaded from battle. 56 So he raised his discus, intent upon mischief. But it was immediately disarmed, my boy, because of his obsession with someone else’s wife. 57 Although I didn’t realise it, that superb discus of his had already been condemned by the wise, and it was disarmed and destroyed because of his behaviour. 58 After I’d been cleansed and my path had been blessed by the brahmins, I of course came out from the town with my bow and chariot, and I attacked

* For the four methods of triumphing over enemies, with battle as the last resort (because its outcome is unpredictable), see also Manusmriti 7.198–​200. †  The Harivamsha narrates the demon Shambara’s death at the hands of Krishna’s son Pradyumna (Hv 99), and also once mentions Krishna as Shambara’s killer (Hv 97.25; cf. Mbh 5.66.4). However, Shambara is earlier known as the defeated enemy of Indra (Rigveda 1.54.4; 1.101.2; etc.).

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my enemy. 59 And then, once contact had been made, there was a frenzied battle of strength, and of strength in missiles, lasting three days. It was like the battle of the gods and the demons. 60 And when I’d burned that champion with the fire of my missiles in the heat of battle, tamer of the foe, he breathed his last and fell headlong. 61–​62 The king of the Nīpas had been slain,* and King Ugrāyudha had been slain, my boy, and at this juncture, with my permission, Drupada’s glorious father Prishata received his own patrimony—​the kingdom of Ahichhatra, your majesty—​and left Kāmpilya. 63 Soon after that, Arjuna defeated Drupada in battle and gave Ahichhatra and Kāmpilya to Drona, 64 and after receiving them both, Drona the supreme conqueror gave Kāmpilya back to Drupada, as you know.† 65 The lineage has now been narrated to you in full:  first the lineage of Brahmadatta and Drupada, and then the lineage of bold Ugrāyudha. 66 And now I’ll tell you the ancient tale that was sung for Mārkandeya at his request by Sanatkumāra, 67–​68 after Sanatkumāra had declared that ancestral rites and good deeds always result in rewards.‡ Bhārata, your majesty. Listen to the tale of the chaste yogis—​Gālava, and Kandarīka, and the third of them, Brahmadatta—​across their seven births.

16.  The Killing of the Guru’s Cow Mārkandeya said: Listen, Bhārata. I’ll describe to you the eventual reward for an ancestral rite, which Brahmadatta obtained over seven births. 2 For when an ancestral rite has been performed in the past, impeccable king, but in violation of virtue, the discernment of virtue still develops as a result of it—​but slowly. 3 So now, in Kurukshetra, I saw the same seven brahmins that Sanatkumāra had mentioned. They weren’t particularly virtuous, but they were dutiful to the ancestors. 4 They were Vāgdushta the Insulter, Krodhana the Wrathful, 1

* That is, Janamejaya (vv. 27–​28 above). † The Pāndavas won their wife Draupadī in Kāmpilya (Mbh 1.153–​91). The rivalry between Drona (the Pāndavas’ martial-​arts teacher) and Drupada (their father-​in-​law) is narrated at Mbh 1.121–​28 up to the point mentioned here, but it stretches into the Kurukshetra war and is continued by their sons, culminating in Drona’s son Ashvatthāman’s nocturnal slaughter of all Drupada’s male descendants (Mbh 10.8). ‡ This seems to refer back to Hv 13.66–​70.



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Himsra the Cruel, Pishuna the Untrustworthy, Kavi the Wise, Khasrima, and Pitrivartin Obedient to the Ancestors. Their deeds matched their names. 5 They were the sons of Kaushika, Bhārata my boy, and the disciples of Gārgya. And after their father died, they became collectively responsible for the ancestral rites. 6 Once, at their guru’s command, they all took his lawfully acquired brown milking cow out to graze, together with its calf. 7 Then, Bhārata, when they got hungry along the way, in their folly and ignorance they had the cruel idea of killing that very cow. 8 Kavi and Khasrima implored the other brahmins not to do it, but the two of them weren’t able to stop them. 9 Then Pitrivartin, a dutiful brahmin who always made the daily ancestral offering on their behalf, said to all his brothers in a fury: 10 If this cow really has to be killed, then we should all prepare ourselves, and humbly dedicate her to the ancestors, and kill her in the proper fashion. 11 If we do, the cow will acquire merit, no doubt about it. And because the ancestors have been dutifully honoured, it won’t be a sin. 12 They all agreed to that. Then, Bhārata, they killed the cow, dedicated her to the ancestors, and ate her. 13 After they’d all eaten the cow, they told their guru: The cow’s been killed by a tiger. Here’s the calf. Taking them at their word, the brahmin took back the calf. 14 After they’d behaved deceitfully and improperly towards their guru, in time all those brahmins came to the end of their lives. 15 And because of their cruelty and their disrespect for their guru, those seven brothers—​mean brutes who’d indulged themselves in violence—​were then born as the sons of a hunter, my boy. They were strong, and also wise: 16 because they’d dutifully honoured the ancestors and consecrated the cow, they retained their memory and consciousness in their new life. 17 Born among the Dashārnas as seven hunters versed in virtue, they were all devoted to their own duty, but devoid of greed and falsehood. 18 They killed only as much as they needed to keep themselves alive, and the rest of the time, intent upon virtue, they meditated upon that livelihood of theirs. 19 These were their names, your majesty:  Nirvaira the Peaceful, Nirvrita the Tranquil, Kshānta the Patient, Nirmanyu the Dispassionate, Kriti the Productive, Vaighasa the Remainder of the Offering, and Mātrivartin Obedient to his Mother. They were very virtuous hunters. 20 As they lived in the forest in this way, my boy, devoted to their violent duties, they loved their old mother and brought pleasure to their father. 21 And when their mother and father succumbed to the law of time, they hung up their bows and gave up their lives in the forest.

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They were reborn as deer, on beautiful Mount Kālanjara. Because of that good deed of theirs,* they remembered their former lives. And they worried about the terror and distress they had caused. 23 The deer were named Unmukha with his Head Up, Nityavitrasta the Always Alarmed, Stabdhakarna with his Ears Pricked, Vilochana with his Eyes Peeled, Pandita the Learned, Ghasmara the Hungry, and Nādin the Noisy. 24  Patient, without possessions, and indifferent to the pairs of opposites, they roamed in the woodlands, wondering what precise purpose that memory of their former lives might serve. 25 They roamed in the woodlands as ascetics, all of them equally pure in deeds and moderate in diet. They gave up drinking, and then they gave up their lives. 26 And the footprints they made while they were conquering thirst can be seen on Mount Kālanjara to this very day, exalted Bhārata. 27 Because of that good deed of theirs, my boy, they shed their impurity, passing from pure to purer births. And they became brahminy ducks. 28 Those same seven lived near the water, on a sandy riverbank in a pleasant region. They renounced marital relations,† and they lived in virtue as silent sages. 29 The birds are remembered by name: Sumanas the Gracious, Muni the Sage, Suvāch the Eloquent, Shuddha the Pure, and the fifth was Chhidradarshana the Detector of Defects, and then there were Sunetra the Well-​Guided and Svatantra the Self-​Willed. 30 In their seventh births the fifth of these was born as Panchika,‡ the sixth became Kandarīka, and the seventh was Brahmadatta. 31 Because of all the asceticism they’d performed during their seven lives, because of the effects of their yoga, and because of their magnificent offering, 32 the sacred knowledge they’d heard in their gurus’ houses in previous lives remained with them as they moved through their rebirths. 33 While they were birds, they all observed chastity. Roaming around the place as they pleased, they passed their time concentrating on the practice of yoga. 34 And while those birds were living there together, Vibhrāja the Radiant, lord of the Nīpas and king of the Paurava lineage, 35 entered that forest. Radiating beauty, streaming with majesty, and surrounded by his queens, he was splendid. 22

* This refers to the dedication of the cow to the ancestors. Compare Hv 16.27 below, and see Hv 14.6 above: the effect of that deed governs the whole sequence of following births. † Brahminy ducks are notable for appearing in loyal mating pairs. ‡ The name Panchika occurs only here; elsewhere the name occurring in this position is Gālava (Hv 15.12, 68) or Pānchāla (Hv 18.17–​19; 19.19, 29).



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When Svatantra the brahminy duck saw the king arriving full of splendour, he was jealous of him. He said: May I become like that, 37 if any of my austerities or observances have been done well. For I’m sick of fasts and austerities that yield no reward. 36

17.  The Cursing of the Birds Mārkandeya said: At this, two of his brahminy-​duck companions said to him: We could be your two attendants, and strive for your pleasure and benefit. 2 Svatantra, who had been intent on yoga, agreed to this, and made up his mind. And thus they made a deal. Suvāch said to him:  3 Since you’re prioritising pleasure and wasting your yoga merit by seeking something trivial as your reward, you should heed my words. 4 You’ll become a king, my boy, in the capital city of Kāmpilya. And these two will be your friends and attendants. 5 The four birds cursed and pronounced upon the three who wanted to obtain a kingdom, and made them succumb to their transgression.* 6 The three birds who’d been cursed lost their way and stopped doing their yoga. The three of them asked their four companions for help, 7 and won their favour. So now, with the permission of all four, Sumanas told them the result of that favour: 8 Your curse will come to an end, no doubt about it. After falling from here and becoming human beings, you’ll regain your yoga habit. 9 And Svatantra here will become someone who understands the language of every creature, for we only won the favour of the ancestors because of what he did. 10 Since we dutifully consecrated the cow, the ancestors are looking after us: we all have access to knowledge, which is an aid to yoga. 11 So you’ll regain your yoga habit, after you’ve heard a third party speak the single verse that brings the evidence together. 1

18.  King Brahmadatta and the Brahmins Mārkandeya said: So, while the seven water-​birds were absorbed in the practice of yoga, shrinking their bodies by living only on wind and water, 2 King Vibhrāja took a walk in the forest surrounded by his queens, radiating beauty, like Indra Maghavat taking a walk in his own pleasure-​grove. 3 Being observant, 1

* Before the cow was killed, four were wicked and three virtuous (Hv 16.4–​12), but here three are greedy and four austere.

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he observed that those birds were devoted to the practice of yoga. And after thinking the matter over, he went back to the town disaffected with worldly affairs. 4 He had a son called Anuha, who was very proper, and who always took pleasure in the details (anu) of the law. Anuha came of age, 5 and Shuka gave him his daughter Kritvī. She had admirable qualities. She was filled with the virtues of honesty and integrity, and always devoted to the practice of yoga. 6 Indeed, previously, in my presence, wise Sanatkumāra had described that glorious woman as a daughter of the ancestors, Bhīshma.* 7 Supreme among those who uphold the virtue of truth, and incomprehensible to those who haven’t mastered themselves, she was yoga incarnate, the wife of yoga incarnate, and also the mother of yoga incarnate. It’s just as I told you earlier, while listing the offspring of the ancestors. 8 So Vibhrāja, the lord of his people, installed Anuha as king, took his leave of the townsfolk, got himself blessed by the brahmins, and with great satisfaction went off to the lake where those seven companions lived, to perform austerities. 9 There he also gave up food. Living on air, the great ascetic renounced objects of desire and mortified himself on the lake shore. 10 He had a plan, Bhārata: to become the son of one of the birds, and to perfect himself through yoga. 11 And having made his resolution, the great ascetic Vibhrāja the Radiant, filled with the great fire of his austerities, shone like the sun. 12 It’s because they were lit up (vibhrājita) by him that the forest was called the Vaibhrāja Forest and the lake the Vaibhrāja Lake, best of the Kurus. 13 And that’s where the birds abandoned their bodies, your majesty—​the four who’d maintained their yoga, as well as the three who’d fallen away from yoga. 14  Then those noble seven were born in the town of Kāmpilya, as Brahmadatta and the others. All of them were free of faults, but now only four retained their memories, while three did not. 15 Svatantra was born from Anuha as the famous Brahmadatta, in accordance with the resolution he’d already made, when he was a bird. 16 By the same token, Chhidradarshana and Sunetra were born as the sons of learned brahmins in the Bābhravya and Vatsa families. They mastered the Vedas and their auxiliary sciences, 17 and having lived with him in their previous life, they became Brahmadatta’s friends. The fifth one (panchama) was Pānchāla,† and

* See 13.41–​47 above; Kritvī is the descendant of the Barhishad ancestors. The description of Kritvī in this and the next verse recalls the earlier description of her mother Pīvarī. †  The fifth of the seven is Chiddradarshana, as per Hv 16.29–​ 30 above:  Svatantra /​ Brahmadatta is the seventh, but here he has been mentioned before his two accomplices.



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the one after that was Kandarīka. 18 Pānchāla was the invocatory priest and played the role of teacher, and Kandarīka knew the two other Vedas: he was the chanting priest and also the operating priest.* 19 Anuha’s son Brahmadatta, who understood the language of every creature, was the king, but he was in partnership with Pānchāla and Kandarīka. 20 These three occupied themselves with vulgar habits and obeyed the whims of desire, but because of what they’d done in their earlier life, they were wise about propriety, pleasure, and profit. 21 Supreme King Anuha installed the faultless Brahmadatta as king, and attained the final state. 22 Brahmadatta’s wife was the daughter of Asita Devala. She was called Sannati—​Humility. And Bhārata, when it came to yoga she couldn’t be surpassed. 23 Brahmadatta received Sannati from Devala, and she was a peerless young woman with a straightforward manner, a yoga practitioner whose creed was humility. 24 As for the rest of the brahminy-​duck companions, they were born in Kāmpilya as brothers, in a family of learned but very poor brahmins. 25 They were named Dhriti the Resolute, Mahāmanas the Broadminded, Vidvas the Sapient, and Tattvadarshin the Discerner of the Truth. The four of them were accomplished in Vedic recitation, and their discernment never faltered. 26 And they remembered the arrangement that had been made during their previous life. They were accomplished yoga devotees, and they were ready to depart, all four of them. 27 So they took their leave of their father, my boy. Their father told them: It’s wrong of you to abandon me and leave. 28 You haven’t alleviated my poverty, and you haven’t looked after me or discharged the numerous duties of sons. So how can you be entitled to leave? 29 All the brahmins replied to their father: We’ll tell you the arrangement, as a result of which you’ll be all right. 30 You must find the faultless King Brahmadatta and recite this crucial verse to him and his ministers. 31 He’ll be pleased, and he’ll give you numerous villages and delights, and everything that you want. Off you go, sir—​and don’t worry. 32 After they’d told him the verse, they all paid their respects to their venerable father, resumed their yoga practice, and attained complete salvation.

* The invocatory priest is a specialist in the verses of the Rigveda; the chanting priest, in the chants of the Sāmaveda; and the operating priest, in the formulae of the Yajurveda. For the creation of these three types of ritual utterance, see Hv 1.35 above. The supervising priest, unmentioned here, is a specialist in all the Vedas.

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19.  The Special Verse Mārkandeya said: Brahmadatta’s son was born—​Vibhrāja reborn.* Known as Vishvaksena, he was the soul of yoga and keen on asceticism. 2 On one occasion, Brahmadatta was amusing himself to his heart’s content in the forest with his wife, like Indra Shatakratu with Shachī. 3 On that occasion his majesty heard the voice of an amorous ant, who was making quite a racket, courting his lady love. 4 When he heard the tiny lady-​ ant who was being courted lose her cool, Brahmadatta suddenly laughed a great laugh. 5 At this, Sannati became disconsolate. Ashamed and dejected, she stopped eating, thinner of your foes. 6 When her husband tried to cheer her up, she, whose smile was usually so bright, told him: Since you laughed at me, your majesty, I can’t bear to live. 7 He explained the reason for his laughter, but she didn’t believe it. Furious, she said to him: That’s not true, your majesty. 8 Really! What human being is capable of understanding the speech of an ant—​unless it’s by divine favour, of course, or because of something done in a previous life, or as a result of austerities, your majesty, or through magic, your majesty? 9 Convince me in terms I can understand, otherwise I swear to you truly I’ll give up my life, your majesty. 10 When he heard the queen’s harsh words, my lord, the king was very upset, and so he offered his devotion to the supreme god, the refuge, the ruler of all beings: Lord Nārāyana. 11 The famous king concentrated, eating nothing, and after six nights he saw the god Hari Nārāyana in a vision. 12 And the holy one, who has compassion for all beings, said to him: Brahmadatta, you’ll receive your blessing at daybreak. After saying that, the holy god disappeared there and then. 13 As for that other character, the father of the four noble brahmins: having learned the verse from his sons, he’d gone some way towards achieving his objective. 14 He then sought out the lofty king and his ministers, but he couldn’t yet find an opportunity to tell them the verse. 15 In good spirits after having extracted a blessing from Nārāyana, the king now washed his face, mounted a golden chariot, and made his entrance into 1

* Vibhrāja is reborn as his own great-​grandson; see Hv 15.25 above. He is thus reborn as the son of one of the birds, as per his wish at 18.10.



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the town, 16 and Kandarīka the bull of the brahmins held the reins for him, and the Bābhravya waved the chowry and fan. 17 Then the brahmin realised that this was his opportunity, and he recited the verse to the king and his two companions: 18 We seven were hunters among the Dashārnas, and deer on Mount Kālanjara, and brahminy ducks on a sandy riverbank. But you’ve gone down in the world from there. 19 Brahmadatta fainted when he heard that, blameless Bhārata, and so did his companions Pānchāla and Kandarīka. 20 When they saw those two drop the reins, the whip, and the fan, the townsfolk and their visitors became uneasy. 21 But a moment or so later the king sitting on the chariot recovered his wits and came round, tamer of your foes, and so did the other two. 22 And having remembered the lake and rediscovered their yoga, they presented the brahmin with numerous treasures and delights. 23 Brahmadatta now installed Vishvaksena—​the tamer of his foes—​as king in his place, and then he went off, with his wife, to the forest. 24 When they’d gone to the forest to do yoga, Devala’s wise daughter Sannati was very happy, and she said to the king: 25 I knew you could understand the ants, your majesty. But because you were fixated upon sensual pleasures, I pretended to be angry in order to provoke you, 26 and as a result, we’ll attain the sought-​after final state. It’s thanks to me that you now remember your lost yoga. 27 After hearing what his wife had said, the king was absolutely delighted. He reappropriated his yoga from the very forest in which he’d lost it, and he attained the state that’s so hard to reach. 28 Kandarīka too was the soul of yoga. He reached the yogic state—​the supreme sānkhya-​yoga—​and attained perfection, purified by his own deeds. 29 And the great ascetic Pānchāla, once he’d finished learning the texts word by word and had mastered the entire science of pronunciation, attained supreme renown in the rank of yoga master. 30 On that previous occasion these events were visible to me, just so. Think about them, exalted son of Gangā, and you’ll be crowned with fortune. 31 And other people who think about the amazing career of those seven will never be born from any animal womb whatsoever. 32 This story is of great import, and great people seek it out. Once a person has heard it they always keep their yoga practice in mind, Bhārata, 33 and in due course they achieve tranquillity as a direct result, and thus arrive at a state of mind that’s hard to attain on earth, even for the perfected saints.

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Vaishampāyana said: Wise Mārkandeya sang this story like that on that occasion, illustrating the reward for the ancestral rite. And the reason he did so was in order that the moon should continue to wax.* 35 For Soma the moon is a glorious god, the supreme nourishment of the world. Hear his lineage from me now, in connection with the lineage of the Vrishnis. 34

* See again Hv 12.36–​37 above: the moon waxes because ancestral offerings are made.



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The Lunar Lineage 20.  The Birth of Soma Vaishampāyana said: Soma’s father was born, your majesty: Lord Atri the seer. Atri stood there, held in check by various kinds of self-​discipline. In his thoughts, words, and deeds, he concerned himself only with the good of all. 2 He was peaceable towards all beings, dutiful to the core, and firm in his resolve. He stood there like a piece of wood, a wall, or a crag, his arms raised, his splendour immense. 3 We’ve heard that long ago, for three thousand years of the gods, he engaged in austerities such as have never yet been surpassed. 4 Then, Bhārata, as that great awakened one stood there, celibate and unblinking, his body took on a lunar character. 5 The holy man’s lunar character rose upwards. Liquid flowed from his eyes, and lit up the ten directions. 6 The ten direction goddesses saw it, and they conceived a tenfold child. They came together and carried it, but they couldn’t manage it, 7 and all of a sudden the radiant child fell from all directions, brightening up the worlds with its cool rays, beneficial to all. 8 When the directions were unable to retain the child it immediately tumbled towards the jewel-​bearing earth, and they did too. 9 Brahmā, the worlds’ Grandfather, saw that Soma had fallen, and wanting what was best for the worlds, he mounted him on a chariot. 10 It was built of the Veda, my boy. It was the soul of duty, true to its promise, and we’ve heard that it was harnessed to a thousand white horses. 11 When that lofty character, Atri’s son, had fallen, the celestials sang his praises—​the seven famous mind-​born sons of Brahmā, 12 together with the sons of Angiras and Bhrigu, and the verses, chants, and formulae, and the spells as well. 13 And as he was praised, the brilliance of that shining Soma gave refreshment to all parts, nourishing the three worlds. 14 In surpassing splendour on his superb chariot, he did twenty-​one circuits around the ocean-​edged earth. 15 The light that he shed fell upon the broad earth, and the herbs grow and gleam in it. 16 They have to sustain the world and the four kinds of creature.* Lord Soma is surely the nurturer of the world, lord of the world. 1

* The four kinds of creature are those born from wombs, from eggs, from sweat, and from shoots. See Mbh 12.160.20; 14.42.19; 14.87.8.

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The glorious one obtained his lustre through the praises that were sung for him, and also through his own deeds. He performed austerities for a trillion years, your eminence. 18 That god was acclaimed for what he’d done, and he became the treasure of the golden goddesses,* who sustain the world with their bodies. 19 Brahmā, the supreme knower of the Veda, gave him sovereignty over seeds, plants, brahmins, and waters, Janamejaya.† 20 Installed as sovereign over the kings, that glorious king of kings, supreme among the splendid, nourished the three worlds with his own splendour. 21 And Daksha Prāchetasa gave the moon twenty-​seven of his disciplined daughters, who are known as the lunar mansions. 22 After obtaining that great empire, Soma, supreme among those who partake of soma, performed a rājasūya ritual, with gifts in the hundreds and thousands. 23 Its invocatory priest was Lord Atri, its operating priest was Lord Bhrigu, its chanting priest was Hiranyagarbha, Brahmā played the role of supervising priest, 24 and the holy master Hari Nārāyana was a superintending priest at that rite, surrounded by the main brahmin seers led by Sanatkumāra. 25 Soma gave the ritual gift to the eminent brahmin seers and the superintending priests, Bhārata, and we’ve heard that that gift was the three worlds. 26 Nine goddesses were in attendance:  the new-​moon goddesses Sinīvālī and Kuhū, as well as Dyuti, Pushti, Prabhā, Vasu, Kīrti, Dhriti, and Lakshmī—​Splendour, Prosperity, Radiance, Wealth, Fame, Resolve, and Fortune. 27 After taking the purifying bath, the cool king of kings was honoured by all the gods and seers, and then he shone and shone, refreshing the ten directions. 28 His sovereignty had been hard-​won, and the sages respected it. But once he’d obtained it his judgement wavered, my boy, taken away from its former discipline by lack of vigilance. 29 He showed disrespect to all of Angiras’s sons, and soon he went so far as to steal Brihaspati’s wife, a magnificent woman by the name of Tārakā.‡ 30 He wouldn’t give Tārakā back to the son of Angiras, even when he was petitioned by all the gods and the divine seers. 31–​32 Then Ushanas attacked Brihaspati the son of Angiras from behind.§ The holy god Rudra, who was formerly a brilliant student of Brihaspati’s father, grabbed his Ājagava bow and became Brihaspati’s rearguard, because of his affection for him. 17

* These golden goddesses are perhaps the goddesses mentioned at Hv 20.5–​8 above. † On Soma’s sovereignty, compare Hv 4.2–​3 above. ‡ Brihaspati is identified with the planet Jupiter. Tārakā’s name means ‘star’ or ‘constellation’. § Ushanas, under his other name of Shukra, is identified with the planet Venus. He sides with Soma in this dispute (hence so do the demons, whose priest he is).



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Illustrious Ushanas took aim at the gods and launched a supreme missile by the name of the Brahmashiras, destroying their glory. 34 So then there was the famous war over Tārakā, which involved great loss of life for the gods and for the Dānavas. 35 But then, Bhārata, the remaining gods and Tushitas sought refuge with Grandfather Brahmā, the first god, 36 and the Grandfather restrained Ushanas and Rudra Shankara all by himself, and gave Tārakā back to Angiras’s son. 37 Brihaspati the seer noticed that she was pregnant, and he said to her: Under no circumstances is your child to be raised in my home. 38 So, once it was out of the womb, she set it down in a clump of reeds and abandoned it. It was a boy, and he was like a blazing fire: the supreme destroyer of brigands. 39 Though he’d only just been born, the glorious boy eclipsed the beauty of the gods. So the gods became anxious, and they said to Tārakā: 40 Tell the truth. Whose son is he? Soma’s, or Brihaspati’s? While the gods were questioning her, she spoke neither the truth nor a lie. Then the boy—​the supreme destroyer of brigands—​started to curse her. 41 So Brahmā stopped him, and asked Tārakā about the matter himself. Brahmā said: Whatever the truth is here, you must reveal it. So, Tārakā, whose son is this? 42–​43 She put her palms together in respect, and to Brahmā the wish-​ granting master she said: Soma’s. So Soma, the placer and patriarch, kissed that noble boy, the supreme destroyer of brigands, on the head, and he gave his wise son the name Budha the Wise. And Budha rises opposite him in the sky.* 44 Then, of course, a princess had a son sired by Budha. He became the great King Purūravas, son of Ilā,† and that august king had seven sons by Urvashī. 45 Soma was completely helpless in that business. He was overpowered by royal consumption. So, humbled by consumption, his powers on the wane, he sought help from his father Atri. 46 Glorious Atri managed to ease his misfortune, and when he’d been freed from royal consumption he shone fully, with splendour.‡ 33

* Budha is identified with the planet Mercury. † The story of Ilā was told at Hv 9.3–​20 above. ‡ For the story of Soma’s consumption, see Mbh 9.34.36–​77 and 12.329.45–​46. Judging by the context here in the Harivamsha, Soma’s problem may concern the ancestral offerings made by his descendants, for it is not immediately evident that Purūravas will be located in the moon’s lineage. The moon’s successive waxing and waning may imply a compromise solution; indeed, at Mbh 1.70–​90 Janamejaya’s lineage comes down through the sun, Manu, and Ilā, not through the moon and Budha.

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This chapter is called the Birth of Soma. It was celebrated for you, and it’ll enhance your celebrity. So listen now, your majesty, as his lineage is celebrated. 48 The Birth of Soma bestows wealth, health, long life, good fortune, and the achievement of ambitions. Merely by hearing it, a person is freed from all ills. 47

21.  Indra’s Expulsion and Restoration Vaishampāyana said: Your majesty. Budha’s son Purūravas was wise, splendid, and habitually charitable. He was a ritual patron who gave generously to the priests. 2 He was a teacher of the Veda. He was enterprising, and his enemies found it difficult to conquer him in battle. He made offerings into the fire, and the sky made offerings onto the broad earth. 3 He was truthful in speech and pure in thought, he was desirable, but discreet in his sex life, and nowhere in the three worlds was there ever anyone with a reputation to match his. 4 Urvashī was a lady of legend,* but she put her pride aside and chose that man, for he was patient, knew his duty, spoke the truth, and recited the Veda. 5 The king lived with her for ten years, and then five, and then five and six and seven, and then eight and ten and eight, Bhārata—​6 in Kubera’s delightful pleasure-​grove, on the bank of the Celestial Gangā, in Alakā, in Vishālā, in Indra’s superb pleasure-​grove, 7 among the Northern Kurus where the trees bear whatever fruit one desires, in the foothills of Mount Gandhamādana, and on the highest peak of Mount Meru, respectively. 8 In those supreme glades frequented by the gods, the king enjoyed himself with Urvashī in transports of delight. 9 And he also built a kingdom at Prayāga, which the great seers praise as the holiest place, and ruled the earth. 10 He had six mighty sons, whose majesty matched Indra’s. Sons of Urvashī, they were born in heaven:  Āyus, Dhīmat, Amāvasu, Dridhāyus, Vanāyus, and Shatāyus. 11 And Āyus had five sons, all of them famous across the three worlds as great warrior-​heroes:  Nahusha was born first, and then came Vriddhasharman, Dambha, Raji, and Anenas. 12 Raji had five hundred sons: a body of warriors, named after him. And they struck fear into Indra. 1

* Urvashī is a celestial nymph. At Mbh 1.68.67 the six most excellent celestial nymphs are listed, and Urvashī is listed first.



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When the terrible war between the gods and the demons began, both the gods and the demons said to the Grandfather:  14 Which of our two sides will win the war, your holiness? Tell us, lord of all creatures. We’d like to hear a prediction. 15 Brahmā said: Those in whose cause the mighty Raji has taken up arms and fought will win the three worlds in battle, no doubt about it. 16 Where there’s Raji there’s fortitude, where there’s fortitude there’s fortune, and where there’s both fortitude and fortune, there’s virtue and victory too. 17 When the god had told them of Raji’s victory, the gods and the Dānavas were delighted. Seeking the victory, they went off to get him on their side, bull of the Bhāratas. 18 For although that most glorious king advanced the lineage of the god Soma, he was born from the demon Svarbhānu’s daughter Prabhā.* 19 All the Daityas and Dānavas said to Raji with joy in their hearts:  You must take up your prize bow for the sake of our victory. 20 Raji said: I’ll fight in the battle if, after I’ve defeated all the hosts of the gods and Shakra their leader, I become Indra as I should. 21 The Dānavas said: Our Indra is Prahrāda. We’re fighting for his cause. 22 At that opportune moment, your majesty, the gods petitioned him. They said: Stand up! As soon as you’ve won, you’ll be Indra. And after the gods had told him this, the king killed all the Dānavas that the thunderbolt-​wielding god was trying to kill. 23 Mighty Raji, the most glorious master, killed all the Dānavas and took back the glory that the gods had lost. 24 Then, in the company of the gods, Shatakratu said to the great hero Raji: I am Raji’s son. Shatakratu spoke again and said:  25 No doubt about it, sire, you are the Indra of all creatures, whose fame I, your son Indra, will aspire to through my deeds. 26 When he heard Shakra’s words, the king was taken in by his pretence. He was delighted, and gave Shatakratu his assent. 27 After the godlike lord of the earth had gone to heaven, Raji’s sons obtained their inheritance from the Indra, in accordance with the custom. 28 Indeed, 13

* For Prabhā, see Hv 3.71 above.

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those sons of Raji kept on striding into Shatakratu’s domain—​the Trivishtapa heaven—​in their hundreds. 29 After a good deal of time had passed in this way, mighty Shakra, who’d lost his sovereignty and his ritual share, said to Brihaspati: 30 Brahmin seer, make an offering-​cake for me, no bigger than a jujube fruit, by means of which my glory might remain undiminished forever. 31 I’ve lost my sovereignty and my sustenance, brahmin, and I’m thin and miserable. Raji’s sons have left me weak, feeble, and confused, my lord. 32 Brihaspati said: If only you’d petitioned me in this way earlier! Flawless Shakra, you could never desire an outcome that it isn’t my duty to accomplish. 33 I’ll strive for the outcome you desire, lord of the gods, no doubt about it. I’ll take measures such that you’ll swiftly recover your sovereignty and your ritual share, sire. Don’t be downhearted. 34 Then the supreme seer performed a rite to restore Indra’s glory, and succeeded in dulling the wits of Raji’s sons. 35 When they’d become very foolish indeed—​maddened by passions, indifferent to virtue, and hostile to the Veda—​they lost their potency and their powers. 36 While all of Raji’s sons were possessed by desire and anger, Indra killed them, and then he took back his sovereignty over the gods, and also his supreme domain. 37 This chapter is called Shatakratu’s Expulsion from his Domain, and his Restoration. And whoever hears or thinks about it will never fall into depravity.

22.  The Story of Yayāti Vaishampāyana said: Nahusha had six sons, whose majesty matched Indra’s:  Yati, Yayāti, Samyāti, Āyāti, Yāti, and Uddhava. Yati was the oldest of them, and after him, Yayāti came next. 2 But Kakutstha had a daughter named Gā, whom Yati failed to obtain, and because of that Yati sought release, and became a hermit united with brahman. 3 Out of the remaining five, Yayāti conquered this jewel-​bearing earth. As his wife he obtained Devayānī, daughter of Ushanas—​and also Sharmishthā, daughter of the demon Vrishaparvan.* 4 Devayānī bore Yadu and Turvasu, and Vrishaparvan’s daughter Sharmishthā bore Druhyu, Anu, and Pūru. 1

* For the story of Yayāti, see Mbh 1.70–​88. Following a quarrel, Sharmishthā was forced to become Devayānī’s servant, so when Devayānī became Yayāti’s wife, Sharmishthā came too.



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In a good mood, Shakra gave Yayāti his celestial chariot, which was made of gold and glittered all over. It travelled without a hitch, pulled by superb horses—​wonderful white ones as swift as thought. And Yayāti brought his wife home in it. 6 Because of that superb chariot Yayāti became untouchable in battle, and in six days and nights he conquered the broad earth, as well as the gods, including Vāsava. 7 That chariot became the chariot of all the Pauravas—​that is, up until the Paurava whose name you share, Janamejaya. 8 During the reign of that king (Parikshit’s son, Kuru’s grandson) the chariot was lost, because of the curse of Garga the wise. 9 Garga’s young son was vicious with his speech, and that King Janamejaya killed him, so he became guilty of killing a brahmin.* 10 Running around from place to place smelling of blood, the royal seer was rejected by the people of both town and country, and could never find any comfort. 11 Then, while he was burning with remorse but getting no sympathy anywhere, the king sought refuge with Indrota Shaunaka, 12 and that superb brahmin Indrota Shaunaka made the king perform a horse sacrifice for the sake of his purification, Janamejaya. And when he did his ablutions at the end of the ritual, the smell of blood disappeared. 13 Then Shakra was gratified by Vasu the king of Chedi, your majesty, and he gave him the celestial chariot.† And Brihadratha got it from him. 14 Then, after he’d killed Jarāsandha, Bhīma gave that superb chariot to Krishna Vāsudeva out of affection, joy of the Kauravas.‡ 15 After conquering the earth with her seven continents and the ocean, Yayāti the son of Nahusha divided the realm into five for his sons. 16 That wise king, the son of Nahusha, appointed Turvasu in the south-​eastern quarter, Druhyu and Anu in the western and northern quarters, 17 and Yadu, the eldest, in the north-​eastern quarter. And at the centre, the son of Nahusha installed Pūru as king. 18 To this day those sons of Yayāti dutifully watch over this whole earth, with her seven continents and her towns, in accordance with his command. I’ll list their descendants in order, your supreme majesty. 19 The king laid down his bow and arrows and became dependent upon those five bulls of men. After he’d handed his burden over to his relatives 5

* For the story of Janamejaya’s brahminicide, see Mbh 12.146–​48. There the king is said to have killed the brahmin accidentally. † For the story of Vasu and Indra, see Mbh 1.57.1–​31. ‡ As narrated at Mbh 2.12–​22, Krishna’s enemy Jarāsandha—​Vasu’s grandson—​was killed by Bhīma Pāndava. For the chariot, see Mbh 2.22.11–​27. For more on Jarāsandha, see, in due course, Hv 80–​82 and 87 below.

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 and put his weapons aside, King Yayāti, the undefeated lord of the earth, beheld the earth, and he was satisfied. 21 After dividing the earth up in this way, Yayāti said to Yadu: Son, as another one of your duties, take on my old age. 22 I want to set my old age down upon you, and roam the earth as a youth, with your beauty. Yadu replied to him:  23 I’ve promised a brahmin a favour that he hasn’t yet specified, your majesty, and I can’t take on your old age without having discharged my obligation. 24 In old age eating and drinking cause many problems, your majesty, so I can’t bear to take on your old age. 25 You’ve got several sons more beloved than me, your law-​knowing majesty, so choose a different son to take it on. 26 When Yadu responded in this way, Yayāti was enraged, and the eloquent king scolded his son, saying: 27 You idiot! After you’ve disrespected me—​I who am your guide—​what other career is there for you? What other way of life is available to you? 28 That’s what he said to Yadu, my boy, and in his fury he cursed him, your majesty, saying: You imbecile! Your descendants won’t get the kingdom. 29 Then the king made the same request of Turvasu, Druhyu, and Anu, and they refused him too, bull of the Bhāratas. 30 Yayāti the undefeated was enraged and cursed them too, just as I described to you earlier,* supreme royal seer. 31 Having thus cursed all four of the sons born before Pūru, the king made that same speech to Pūru as well, Bhārata. He said:  32 If you approve, Pūru, I want to set my old age down upon you, and roam the earth as a youth, with your beauty. 33 Majestic Pūru took on his father’s old age, and sure enough, Yayāti roamed around the earth with Pūru’s beauty. 34 His lordship was seeking the end of his desires, best of the Bhāratas, and he dallied with Vishvāchī in Kubera’s pleasure-​grove.† 35 But when the lord of the earth saw that his desires were just multiplying, he took his own old age back from Pūru. 36 Listen to the lyrics that Yayāti sang on that occasion, your majesty. On hearing these, one might retract one’s desires like a tortoise completely retracting its limbs: 37 Desire is never assuaged by the enjoyment of desired objects, just as a fire is never assuaged by oblations: it just grows stronger. 38 When you realise 20

* For these curses, see Mbh 1.79.8–​24. Turvasu was cursed to rule over barbarians; Druhyu was cursed that his descendants would lose their royal rank; and Anu was cursed that his descendants would tend to die young. † Vishvāchī is listed at Mbh 1.68.67 as one of the six most excellent celestial nymphs.



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that all the rice, barley, gold, cattle, and women on earth isn’t enough for one man, then you attain peace. 39 When you have no bad effect upon any creature with your thoughts, words, or deeds, then you unite with brahman. 40 When you fear no one and are feared by no one, and when you neither desire nor dislike anyone, then you unite with brahman. 41 After pronouncing in this manner, the royal seer Yayāti retired to the forest with his wife, and performed great austerities for a very long time. 42 He performed austerities on Mount Bhrigutunga, and then, at the limit of austerity, that famous man cast off his body while fasting, and he and his wife attained heaven. 43 In his lineage there were five supreme royal seers, your majesty, and they spread across the whole earth, as if they were the sun’s rays. 44 So listen now to the lineage of Yadu, as approved by the royal seers, royal seer, in which Hari Nārāyana was born as a son of the Vrishni family. 45 This chapter is called the Story of Yayāti, your majesty. A person who listens to it regularly becomes healthy, long-​lived, reputable, and prolific.

23.  The Offspring of the Five Janamejaya said: Brahmin, I want to hear the correct version of the lineage of Pūru. And best of brahmins, I want to hear the lineages of Druhyu, Anu, Yadu, and Turvasu too.* You should narrate them, in detail and in sequence. 2 Vaishampāyana said: Because of its connection to the lineage of the Vrishnis, the very first lineage is your own. Listen, your majesty, in detail and in sequence, to the lineage at the top, the lineage of the great Pūru, your majesty, in which you were born. 3 Oh yes, I’ll narrate the supreme lineage of Pūru for you, scorcher of the foe, as well as the lineages of Druhyu, Anu, Yadu, and Turvasu. 4 Pūru’s son was Pravīra, and his son was Manasyu, and Manasyu’s son was the king called Abhayada the Provider of Security. 5 Abhayada’s son was King Sudhanvan, Sudhanvan’s son was Subāhu, and his son was Raudrāshva. 6 Raudrāshva had ten:  Arneyu, Krikaneyu, Kaksheyu, Sthandileyu, and Sannateyu; 7 and Richeyu and Jaleyu, and powerful Sthaleyu, and Vaneyu who was bent on the forest (vana); and the daughters, the ten damsels—​8 Rudrā, 1

* Janamejaya’s list of Yayāti’s sons is not in birth order. He mentions Sharmishthā’s sons first, and Pūru, his own ancestor, first of all.

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Shūdrā, Madrā, Maladā, and Malahā; and Khalā and Balā, your supreme majesty, and Taladā and Surathā, and the lady Gopabalā. Those daughters were ten stacks of jewels. 9 Their husband was Prabhākara the Light-​Maker, a seer born in Atri’s lineage. From Rudrā he had a famous son called Soma. 10 When the sun had been struck down by Svarbhānu* and was tumbling from the sky towards the earth, and the world was plunged into darkness, Prabhākara kept the light going. 11 As the sun was tumbling, he told him: Best of luck (svasti) to you. Because of what that brahmin seer said, the sun didn’t tumble out of the sky onto the earth.† 12 Prabhākara was the great ascetic who founded the finest of Atri’s families. It was for his sake that the gods built up Atri’s wealth at rituals. 13 He had ten great sons from Raudrāshva’s daughters—​sons with the same name, who were always busy performing fierce austerities. 14 Those seers were called the Svastyātreyas, your majesty.‡ After mastering the Veda, they had families. But they didn’t get Atri’s wealth. 15 Now then. Kaksheyu§ had sons, and all three were great warriors: Sabhānara, Chākshusha, and Paramekshu. 16 And Sabhānara’s son was the wise King Kālānala. Kālānala’s son was called Srinjaya, and he knew his duty. 17 Srinjaya’s son was virile King Puranjaya, the Conqueror of Cities, and Puranjaya’s son was Janamejaya, your majesty. 18 The son of the royal seer Janamejaya was Mahāsāla. His reputation is secure, for he was recognised among the gods. 19 Mahāsāla’s son was called Mahāmanas the Magnanimous. He was virtuous and manly, and was honoured by the hosts of the gods. 20 And Mahāmanas had two sons, Bhārata: Ushīnara who knew his duty, and powerful Titikshu. 21 Ushīnara’s five wives were born in lineages of royal seers: Nrigā, Krimī, Navā, Darvā, and the fifth was Drishadvatī. 22 From them Ushīnara had five sons to further his dynasty. These sons were born to him in his old age, on account of his great austerity. 23 Nrigā’s son was Nriga, Krimī had Krimi, Navā’s son was Nava the New, Darvā’s was Suvrata the Strict, 24 and from Drishadvatī

* Svarbhānu is an eclipse demon. † The recurrence of the names Atri and Soma comes together with the motif, from the story of Soma as told above (at Hv 20.7–​13, and also from the story of Yayāti told at Mbh 1.81–​88), of an interrupted fall (here the sun’s) from the sky. ‡ The sons are named after their ancestor Atri (they are Ātreyas), and after what their father said to the sun. § Picking up Kaksheyu from Hv 23.6 above.



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was born King Shibi Aushīnara. So the Shibis are from Shibi, my boy, and the Yaudheyas are from Nriga, 25 Nava the New had the New Country, Krimi had the town of Krimilā, and Suvrata the Strict had the Ambashthas. Now listen for the descendants of Titikshu. 26 Titikshu became king in the region to the east, Bhārata. There was strong-​armed Ushadratha, and his son was Phena. 27 Phena begat Sutapas, and Sutapas begat a son, and he was the king with the quiver of gold, Bali born from a human womb.* 28 That Bali was a great yogi. He’d been a king before, and he had five sons who left his lineage upon the land. 29 Anga was born first, then Vanga, Suhma, Pundra, and Kalinga. Kshatriyas are said to descend from Bali, and Bali had brahmin descendants who left his lineage upon the land as well. 30–​31 Brahmā was delighted with Bali and granted him what he wished for, Bhārata, which was the status of being a great yogi, and a lifespan as long as a cosmic cycle. Lord Brahmā also told the king that he had to support the four fixed social classes.† Bali attained the highest peace, your majesty, and after a long time had passed, he went off to a heaven of his own. 32 Bali’s sons produced five peoples: the Vangas, the Angas, the Suhmakas, the Kalingans, and the Paundras. Listen now as I tell you about Anga’s descendants. 33 Anga’s son was the great Dadhivāhana, an Indra among kings, and Dadhivāhana’s son was King Diviratha. 34 Diviratha’s son was as bold as Shakra, and canny. His name was Dharmaratha, and his son was Chitraratha. 35 In those days, while performing a rite on Mount Vishnupada, the illustrious Dharmaratha drank soma with Shakra. 36 Chitraratha’s son was Dasharatha, who was known as Lomapāda. Lomapāda’s daughter was Shāntā, 37 and his lineage was furthered by the celebrated hero Chaturanga Dāsharathi, who was produced with Rishyashringa’s assistance.‡ 38 Chaturanga’s son was Prithulāksha, as I recall, and Prithulāksha’s son was the famous king named Champa. Champa’s capital was Champā, which had formerly been called Mālinī. 39 He had his son Haryanga through the kindness of Pūrnabhadra, and then Vibhāndaka used sacred verses to bring Indra’s elephant, the supreme vehicle for resisting enemies, down to earth for him.

* This Bali is a reincarnation of Virochana’s son Bali, king of the demons (see Mbh 12.216–​ 20, and Hv 3.60–​61 above). † The four classes are brahmins, kshatriyas, vaishyas, and shūdras. ‡ See Mbh 3.110–​13 for this story. Lomapāda’s successor is Shāntā’s son by Rishyashringa.

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Haryanga’s son was Karna, and his son was Vikarna, who had a hundred sons to prosper the lineage of the Angas. 41 These kings that I’ve mentioned in Anga’s lineage were all great warriors, noble and true to their vows, and they were blessed with descendants. 42 Now listen, great king, as I  narrate the lineage of Raudrāshva’s son Richeyu*—​the lineage in which you were born, your majesty. 43 Richeyu’s son was King Matināra, your majesty. Matināra had three very virtuous sons:  44 Tamsu the Flood, Apratiratha the Irresistible, and virtuous Subāhu the Strong-​Armed. They all fulfilled the vow of learning the Veda. They were devout and spoke the truth. 45 Well, Janamejaya, there was a girl whose name was Ilā. She was a teacher of the Veda, she was a woman and then some, and Tamsu got her. 46 Tamsu’s son was Suraugha, a famous royal seer with an eye for virtue, a bold teacher of the Veda. And his wife was Upadānavī. 47 Upadānavī bore Suraugha four sons: Duhshanta, Suhshanta, Pravīra, and Anagha. 48 The bold one named Bharata was the heir of Duhshanta. Massive, with the strength of ten thousand elephants, he was also called Sarvadamana the All-​ Tamer. 49 Bharata is famous as a universal emperor, and he was Duhshanta’s son, born from Shakuntalā.† It’s because of his name that you’re the Bhāratas. 50 When King Bharata lost his offspring because of their mothers’ rage—​as already narrated to you,‡ my boy—​51 the great Āngirasa sage Lord Bharadvāja, the son of Brihaspati, sacrificed with great rites, your majesty. 52 And because when he’d had children before it had been in vain, his son from Bharadvāja was named Vitatha, In Vain. 53 That Vitatha went on to have five sons: Suhotra and Sutahotri, Gaya and Garga, 54 and the great Kapila. Sutahotri had two sons: courageous Kāshika of Kāshi, and mighty Gritsamati. 55 And Gritsamati’s offspring were brahmins, kshatriyas, and vaishyas. The son of the Kāshi man was Dīrghatapas Kāshaya, your majesty. 56  Dīrghatapas’s son was the wise Dhanvantari, Dhanvantari’s son was called Ketumat, 57 and Ketumat’s son was a hero, the destroyer of every danger. He was known as Bhīmaratha of the Terrifying Chariot, and he was also called Divodāsa. 58 During this period, a monster chief by the name of Kshemaka depopulated the town of Vārānasī, 59 for the town had been cursed, by the great and wise Nikumbha, to stand empty for a thousand years, bull among men. 60 No 40

* Picking up Richeyu from Hv 23.7 above. † For the story of Bharata and his birth, see Mbh 1.62–​69. ‡ This may be a reference to Mbh 1.89.17; but there is no mention of the mothers’ rage there.



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sooner had that town been cursed than Divodāsa, the prince of his people, founded a delightful town at the edge of the kingdom, on the River Gomatī. 61  Divodāsa, the prince of his people, settled there after killing a hundred expert archers, the sons of Bhadrashrenya. 62 Divodāsa’s son was heroic King Pratardana, and Pratardana’s two sons were Vatsa, who was also a Bhārgava, 63 and Alarka, the crown prince. King Pratardana suffered a territorial loss. For King Divodāsa had appropriated Hehaya’s inheritance, hadn’t he, 64 and the ancestral inheritance that Divodāsa had forcibly appropriated was now reclaimed by Bhadrashrenya’s redoubtable son Durdama, whom Divodāsa had spared out of compassion when he was a boy. 65 But Bhārata, King Pratardana was called Ashtāratha of the Eight Chariots—​after all, your majesty, that kshatriya was the son of Bhīmaratha of the Terrifying Chariot—​and, wanting to bring hostilities to an end while his sons were still young, he fought against Durdama. 66 As for Alarka, he was devout and true to his word, and he was king of the Kāshis for sixty-​six thousand years. 67 Youthful and handsome, he carried the Kāshi lineage, and through the grace of Lopāmudrā he lived for a long long time. 68 After killing the monster Kshemaka, whose powers were waning, the strong-​armed king settled in the delightful town of Vārānasī once again.* 69 Alarka’s heir was famous by the name of Kshema, Kshema’s son was Ketumat, and his son was Varshaketu. 70 Varshaketu’s heir was a prince of the people named Vibhu, Vibhu’s son was Ānarta, his son was Sukumāra, 71 and Sukumāra’s son was Satyaketu, a son of great splendour, a great warrior and a very dutiful king. The Vatsa country is Vatsa’s, but because he was a Bhārgava, it’s also the Bhārga country. 72 Its brahmins, kshatriyas, vaishyas, and shūdras are sons of Angiras, but they’re now born in the Bhārgava lineage, bull of the Bhāratas. 73 The son of Suhotra† was Brihat. Brihat had three sons:  Ajamīdha, Dvimīdha, and the valiant Purumīdha. 74 And Ajamīdha had three famous wives: Nīlī, Keshinī, and the lovely Dhūminī. 75 From Ajamīdha’s wife Keshinī, the splendid Jahnu was born. He held a great ritual session, a massive festival at which he made every kind of offering. 76 During the proceedings the River Gangā, desiring a husband, flowed towards him, and when he didn’t want her, she flooded his assembly, 77 supreme Bhārata. When he saw that the Gangā had completely flooded the ritual enclosure, Suhotra’s descendant was angry and said to her:  78 Gangā, you must

* For King Alarka as a yogi, see also Mbh 14.30. † Picking up Suhotra from Hv 23.53 above.

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pay for this arrogance day by day. I’ll collect all your water in the three worlds and drink it myself. 79 After that, when the noble great seers saw that the Gangā was being drunk away, they invested the lucky lady with the status of a daughter—​ Jahnu’s daughter. 80 Jahnu married Yuvanāshva’s daughter Kāverī, but because Gangā cursed her, half of her body became a river in the west. 81 Jahnu had a valiant and cherished son by the name of Ajaka, and Ajaka’s heir was King Balākāshva. 82  His son was Kushika, who tended to hunt. That king grew up alongside the Pahlavas who roamed through the woods. 83 Then King Kushika performed austerities, aiming to have a son who would match Indra. Shakra was worried, so he came there and was born: 84  Maghavat himself became King Gādhi, Kushika’s son. Gādhi’s children were Vishvāmitra, and King Vishvaratha, 85 and Vishvajit and Vishvakrit, and also Satyavatī, your majesty. Jamadagni was born to Richīka from Satyavatī. 86 The sons of Vishvāmitra are remembered here, beginning with Devarāta. They’re renowned in the three worlds. Listen as I  recite their names: 87  Devashravas, Kati (whence we know the Kātyāyanas), Shālāpati, Hiranyāksha, Renu (whose daughter was Renukā), 88 Sānkritya, Gālava, and Maudgalya. Those are the famous ones, your majesty. Theirs are the celebrated lineages of the great Kaushikas, the descendants of Kushika:  89 the Pānins and Babhrus, the Dhānanjayyas, the regal Devarātas, the Sālankāyanas and Saushravas, 90 the Lohityas and Yamadūtas, not to forget the Kārīshis. And there are others: the Saindhavāyanas are famous Kaushikas, your majesty, and many sons-​in-​law and other seers are known as Kaushikas. 91 In this lineage—​the lineage of Vishvāmitra Kaushika, who was a Paurava and a brahmin seer, your majesty—​ there is the famous combination of brahmin and kshatriya. 92 And among Vishvāmitra’s true sons, Shunahshepa is remembered as the firstborn. That best of sages was a Bhārgava, but he attained Kaushika status.* 93 The ones beginning with Shabara were another seven sons of Vishvāmitra, of course, and then the eighth (ashtaka) was Ashtaka, Drishadvatī’s son by Vishvāmitra,† 94 and Ashtaka’s son was Lauhi. I’ve listed Jahnu’s group. Now listen to Ajamīdha’s next lineage, bull of the Bhāratas. 95 Born to Ajamīdha from his wife Nīlī was Sushānti. Purujāti was the son of Sushānti, and after Purujāti came Bāhyāshva. 96 Bāhyāshva had five

* Vishvāmitra adopted Shunahshepa Devarāta and set him above his other sons. See Aitareya Brāhmana 7.13–​18 (Doniger O’Flaherty 1988: 19–​25); Rāmāyana 1.60–​61. † For the story of this Drishadvatī, see Mbh 5.112–​21 (where she is called Mādhavī).



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sons who were like immortals: Mudgala and Srinjaya, and King Brihadishu, 97 and bold Yavīnara, and Krimilāshva was the fifth. These five were famous for their ability to protect the provinces. 98 Know that from these five come the prosperous Pānchālas. The Pānchālas are surrounded by honest folk, and are famous for their ability to keep them safe. 99 Mudgala’s heir was Maudgalya, a great celebrity, and Indrasenā gave birth to Vadhryashva, his child. 100 Panchavana was the son of the eminent Srinjaya, and the son of Panchavana was King Somadatta. 101 Somadatta’s heir was the glorious Sahadeva, Sahadeva’s son was a king called Somaka, 102 and Somaka’s son was Jantu. He had a hundred sons, and one of the younger ones was Prishata, the mighty father of Drupada. 103 But Ajamīdha’s chief queen—​the third mother of your forebears, your majesty—​was Dhūminī the Smoky, who longed for a son. 104 That queen was devout in her disciplined observances for the sake of a son. For one hundred years she performed the most difficult kind of austerities that women can do. 105 She made offerings to the fire according to the prescriptions, she ate modestly and healthily, and she even slept on the kusha grass that was used for the fire offering, Janamejaya. 106 Ajamīdha made love with Queen Dhūminī, and she gave birth to beautiful Riksha, who was the colour of smoke. 107 Samvarana was born from Riksha, and Kuru was born from Samvarana. Kuru left Prayāga, and he made Kurukshetra 108 pure, pleasant, and populous, through meritorious deeds. His lineage is vast, and it’s because of his name that you’re the Kauravas. 109 Kuru had four sons:  Sudhanvan and Sudhanu, and strong-​ armed 110 Parikshit, and Pravara who made his enemies tremble. Dutiful Janamejaya* was Parikshit’s son, as were the ones named Shrutasena, Ugrasena, and Bhīmasena. 111 Then Janamejaya’s two sons were Suratha and Matimat, and Suratha’s son was the mighty Vidūratha, 112 and Vidūratha’s heir was a great warrior called Riksha the Bear. He was the second king to be known by that name. 113 In this lineage of yours there are two Rikshas, your majesty, and there are also two Parikshits, three Bhīmasenas, and even two Janamejayas. 114 The son of the second Riksha was Bhīmasena, and Bhīmasena’s son was Pratīpa. Shantanu was the son of Pratīpa, and so were Devāpi and Bāhlika, and all three were great warriors. 115 Lord of the earth, lord of the people. The lineage in which you were born is the one that came from Shantanu. Bāhlika’s kingdom was the Saptabāhlya kingdom, 116 Bāhlika’s son was the glorious Somadatta, and from Somadatta

* For this Janamejaya, see again Hv 22.7–​12 above.

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were born Bhūri, Bhūrishravas, and Shala. 117 Devāpi became a sage, a teacher of the gods. He was adopted as the beloved son of the illustrious Chyavana. 118  So Shantanu became king of the Kauravas. He bore the burden, 119 Bhārata. Then Kālī Satyavatī gave birth to Shantanu’s cherished son Vichitravīrya, virtuous and untainted. 120 And in Vichitravīrya’s field* Krishna Dvaipāyana Vyāsa produced Dhritarāshtra, Pāndu, and Vidura. 121 Pāndu’s son was Arjuna Dhananjaya, his son was Subhadrā’s son Abhimanyu, and Abhimanyu’s son was your father Parikshit, your majesty. 122 This was the lineage of Pūru’s descendants recited for you, your majesty: the lineage in which you were born. And now I’ll recite the lineages of Turvasu, Druhyu, Anu, and Yadu. 123 Turvasu’s son was Vahni, Vahni’s son was Gobhānu, and Gobhānu’s son was the unconquerable King Trishānu. 124 Trishānu’s son was Karandhama, and his son was Marutta. (The King Marutta previously mentioned to you was a different one, the son of Avikshit.†) 125 King Marutta was childless. The king performed rites and gave generously to the priests, and then he had a daughter, named Sammatā. 126 She was given away to the eminent Samvarta as a sacrificial gift, and she had a faultless son called Duhshanta, who was a descendant of Pūru. 127 And so, because of Yayāti’s curse in the matter of the transference of his old age, the lineage of Turvasu was absorbed by that of Pūru, your majesty. 128 Duhshanta’s heir was King Sharutthāma, and then after Sharutthāma came Ākrīda, who had four sons:  129 Pāndya, Kerala, Kola, and King Chola. Their thriving communities are the Pāndyas, the Cholas, and the Keralans. 130 As for Druhyu, his son was King Babhrusena, your majesty, and Babhrusena’s son, Angārasetu, is said to have been the lord of the Maruts. 131  That mighty man was slain in battle, with difficulty, by the son of Yuvanāshva. It was a very long battle indeed, lasting some fourteen months. 132 Angārasetu’s heir was a king called Gāndhāra. The great kingdom of Gāndhāra is of course known by his name, and the best horses are the swift ones from the Gāndhāra country. 133 Now for Anu. His son was Dharma, Dharma’s son was Dhrita, Dhrita begat Duduha, Duduha’s son was Prachetas, and Prachetas’s son was Suchetas. There, I’ve commemorated the descendants of Anu.

*  Vichitravīrya dies without issue, but his two widows are his field:  their produce is considered lineally his. See Mbh 1.97–​100; Manusmriti 9.32–​70, 145. † For Avikshit’s son Marutta (who resembles this Marutta in some other details), see Mbh 14.4–​10.



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So. Yadu had five sons, and they were like sons of gods:  Sahasrada, Payoda, Kroshtu the Calling Jackal, Nīla, and Anjika. 135 Sahasrada had three very dutiful sons: Hehaya and Haya, your majesty, and Venuhaya too. 136 Hehaya’s son was known as Dharmanetra the Eye of Duty, and Dharmanetra’s son was Kānta the Lovely. Then there were Kānta’s sons: 137 Kritavīrya, Kritaujas, and Kritadhanvan, and the fourth one was Kritāgni. And from Kritavīrya came Arjuna, 138 who ruled over seven continents with his one thousand arms. He conquered the earth all by himself, on a chariot as bright as the sun. 139 Arjuna Kārtavīrya performed the most arduous austerities for a hundred years, and gained the favour of Atri’s son Datta. 140 Datta offered him four most splendid wishes. Arjuna said:  First of all, one thousand arms. That’s what I want as my main wish. 141 And if I’m ever led into injustice, may the honest people overthrow me. And after conquering the earth in anger, may I retain a love of virtue. 142 And after defeating numerous armies and killing thousands of enemies, may I be killed by a superior warrior while engaged in combat on the battlefield. 143 And Bhārata, because of his earlier exertions, when that master of yoga was engaged in combat his thousand arms really did magically appear. 144 Through violent conduct he conquered this whole earth of seven continents, with her oceans and her towns and cities. 145 That king’s seven thousand rites, all done by the rules, are certainly known across the seven continents, Janamejaya. 146 All his rites involved generous gifts to the priests, strong-​armed king. They all had golden sacrificial posts and golden ritual arenas, 147 they all featured the gods riding on their celestial chariots, your majesty, and they invariably featured light-​elves and celestial nymphs as well. 148 At one of Arjuna’s rites Varīdāsa’s son Nārada,* the learned light-​elf, was amazed by his show of majesty and sang these lyrics: 149 Kings will never match up to Kārtavīrya’s career in their rites, their acts of generosity, their austerities, or their famous heroics. 150 For across seven continents the people see that yogi with his sword, shield, and quiver, ranging the continents on his chariot. 151 That hero gave the seven continents away as alms, to the fire god. That was when Lord Āpava Vasishtha cursed Arjuna in anger, saying: 152 Because you didn’t spare this grove of mine, Hehaya, your deed is a wicked one. Another man called Arjuna will outdo what you’ve done: a descendant of Kuru, Kuntī’s son Arjuna Pāndava. 153 And a mighty Bhārgava brahmin ascetic will suddenly cut off your one thousand arms, grind you up, and kill you. 134

* This account of Nārada’s parentage is additional to those given at Hv 3.9 above.

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Bane of your foes. As long as King Kārtavīrya protected them with power and justice, his subjects never suffered any loss of wealth. 155 But then of course he died at the hands of Rāma Jāmadagnya,* in accordance with the curse of the great sage. And this also fulfilled the wish that he himself had chosen earlier,† descendant of Kuru. 156 Of the one hundred sons he’d had, five survived. They were august champions—​strong, versed in archery, dutiful, and well respected:  157 Shūra the Champion, Shūrasena with an Army of Champions, Dhrishtokta and Krishna, and the one named Jayadhvaja the Banner of Victory, who was the great king of the Avanti country. Kārtavīrya’s offspring were valiant great warriors. 158 And Jayadhvaja’s son was the powerful Tālajangha, whose sons, one hundred in all, are known as the Tālajanghas. 159 In the family of the illustrious Hehayas, your majesty, there are the Vītihotras, the Sujātas or Well-​Borns, the Bhojas or Enjoyers, the Avantis, 160 and those known as the Taundikeras, as well as the Tālajanghas, Bhāratas, and other well-​born peoples too numerous to mention. 161 Ever since Vrisha the Bull,‡ your majesty, the Yādavas have performed pious deeds. In that regard, Vrisha carries the lineage. His son was Madhu, and Madhu had a hundred sons, and of them, Vrishana the Bull carried the lineage. 162 All the Vrishnis come from Vrishana, the Mādhavas are known to come from Madhu, the Yādavas are supreme because of Yadu, and I’ve talked about the Hehayas. 163 And a person never suffers a loss of wealth, and gets back whatever they’ve previously lost, if they always recite the life of Kārtavīrya in this connection. 164 Lord of your people, I’ve described the five lineages:  the lineages of Yayāti’s sons, the heroes of their peoples. These lineages surely sustain their peoples, just as the five elements sustain the standing and moving world, your majesty. 165 When a king who’s versed in propriety and prosperity hears the Offspring of the Five, he becomes a lord over the five, and the master of his offspring. 166 For as a result of listening to and thinking about that set of five, Bhārata, he obtains five earthly blessings that are hard to obtain in this world: long life, renown, wealth, progeny, and increased sovereignty as well. 154

* For the story of Arjuna Kārtavīrya and Rāma Jāmadagnya, see Mbh 3.115–​17; 12.49. After Rāma kills Arjuna, Arjuna’s sons retaliate and suffer in turn (Mbh 3.117.7; 12.49.45). † For this wish, see v. 142 above. ‡ The details in this and the next verse don’t tally with what is said about the Yādava genealogy elsewhere. Vrisha and Vrishana may perhaps be euphonic nicknames of characters known also by other names. This verse evokes Rigveda 5.36.5 and 5.40.1–​4, where Indra is repeatedly called Vrishan the Bull and Vrishana the Bull.



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Now hear the lineage of the supreme person, your supreme majesty: the lineage of Kroshtu, a ritual patron who performed pious deeds and sustained Yadu’s lineage upon the earth. 168 After hearing this lineage of Kroshtu a person is delivered from all evils, for it was in Kroshtu’s lineage that the master of the Vrishni people, Vishnu Hari, was born. 167

24.  The Triple Lineage of Vrishni Vaishampāyana said: Gāndhārī and Mādrī were Kroshtu’s two wives. Gāndhārī gave birth to the powerful Anamitra No-​Enemy. Mādrī gave birth to her son Yudhājit, and then to Devamīdhusha. 2 Their lineage became a triple lineage that strengthened the family of the Vrishnis. 3 The two sons of Mādrī produced the two who were known as Vrishni and Andhaka. Vrishni had two sons, Shvaphalka and Chitraka. 4 Well, wherever Shvaphalka the soul of duty was to be found, your majesty, there was no danger of disease, still less any danger of drought. 5 On one occasion, best of the Bhāratas, the Punisher of Pāka didn’t rain in the realm of the mighty king of Kāshi for three years, 6 and so he hosted Shvaphalka there in great honour, and the god with the bay horses rained where Shvaphalka was staying. 7 Shvaphalka acquired the king of Kāshi’s daughter as his wife. She was called Gāndinī, and she was always giving a cow (gām) away to the brahmins. 8 Akrūra was a donor and ritual patron who was calm, learned, hospitable, and gave generously to the priests. He was begotten by Shvaphalka, 9 and so were Madgu and Upamadgu, Mridura and Arimejaya, Arikshepa and Upeksha, Shatrughna and Arimardana, 10 Charmabhrit and Yudhivarman, Gridhramojas and Antaka, Āvāha and Prativāha, and beautiful Sundarā. 11 And Prasena* and Upadeva were born to Akrūra from Ugrasena’s graceful daughter, joy of the Kurus, and they were as splendid as gods. 12 Chitraka† had sons:  Prithu and Viprithu, Ashvagrīva and Ashvabāhu, Supārshvaka and Gaveshana, 13 Arishtanemi and Ashva, Sudharman and Dharmabhrit, Subāhu and Bahubāhu. His daughters were Shravishthā and Shravanā. 1

*  Here Prasena should perhaps be Sudeva, as per Hv 28.42 below. Elsewhere Prasena is Nighna’s son (Hv 28.11–​24, etc.). † Picking up Chitraka from Hv 24.3 above.

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Devamīdhusha* begat Shūra the Champion upon Ashmakī, and Shūra had ten boys from his chief queen, a delectable Bhoja woman. 15 Of these, strong-​armed Vasudeva Ānakadundubhi was the firstborn. When he was delivered, kettledrums (dundubhis) sounded in the sky, 16 and there was a huge racket of tabors (ānakas) in the sky, and a great shower of blossoms fell upon Shūra’s house. 17 In the entire human realm on earth there’s no one as handsome as that superb man Vasudeva was. He was as radiant as the moon. 18 After him Devabhāga was born, and then after that Devashravas, Anādhrishti, Kanavaka, Vatsavat, Grinjima, 19 Shyāma, Shamīka, and Gandūsha. Shūra also had five beautiful daughters:  Prithukīrti, Prithā, Shrutadevā, Shrutashravā, and Rājādhidevī. Those five were the mothers of heroes. 20 King Agridhnu, the son of a Kunti man, was born from Shrutadevā. Mighty Shishupāla of Chedi was born from Shrutashravā. 21 And the one who had formerly been Hiranyakashipu, the king of the Daityas, was born from Prithukīrti as the son of Vriddhasharman 22 the overlord of the Kārūshas—​that is, as the mighty hero Dantavaktra. A Kunti man adopted Prithā as his daughter, and Pāndu brought her home as his bride. 23 She gave birth to King Yudhishthira who knew his duty, sired by Dharma the god of duty, and to Bhīmasena, sired by the wind god. Then, sired by Indra himself, she gave birth to Arjuna Dhananjaya, a hero as bold as Shakra, unrivalled in the world. 24 Anamitra† was the youngest son of Kroshtu. He was the darling of the Vrishnis. His son was Shini, Shini’s son was Satyaka, and Satyaka’s son was Yuyudhāna Sātyaki. 25 The eminent Uddhava was the son of Shūra’s son Devabhāga. Uddhava is said to have been famous among the gods and supreme among the learned. 26 Ashmakī took the reputable Anādhrishti as her descendant. Shrutadevā gave birth to Nivrittashatru the Foe-​Repeller, a killer of his foes. 27 Also born from Shrutadevā was the one who passes for the son of a forest hunter: Ekalavya, your majesty, who was raised by forest hunters.‡ 28 Shūra’s glorious son Vasudeva gave his own valiant son Kaushika to the sonless Vatsavat, who adopted him officially. 29 And Vishvaksena§ gave to the sonless Gandūsha his son the lovely Chārudeshna Lovely-​Gift, a noted 14

* Picking up Devamīdhusha from Hv 24.1 above. † Picking up Anamitra (briefly) from Hv 24.1 above. ‡ For the story of Ekalavya, see Mbh 1.123. § Vishvaksena (whose Army is Everywhere) is a name of Krishna Vāsudeva, and Chārudeshna is Krishna’s son (see Hv 88.37 and 98.5). But there is also a Vishvaksena son of Brahmadatta the Pānchāla (see Hv 15–​19 above).



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Pānchāla. 30 He was the youngest son of Rukminī, bull of the Bhāratas, a strong-​armed hero who was never away from his army. 31 Thousands of crows followed behind him as he travelled, thinking: Today we’ll eat the lovely things killed by Chārudeshna Lovely-​Gift. 32 Shūra’s son Kanavaka had two sons, Tantrija and Tantripāla. The two Grinjima braves were Vīra the Brave and Ashvahanu Horse-​Jaw. 33 Shyāma’s son was Sumitra. Shamīka obtained a kingdom, and his son was Ajātashatru No-​Foes, the destroyer of his foes. 34 Listen for the sons of Vasudeva. I’ll tell you about them next. 35 This chapter is called the Triple Lineage of Vrishni, many-​branched, vigorous, and broad. Whoever thinks about it meets no disappointments in this world.

25.  The Birth of the Dark One Vaishampāyana said: Great king. Ānakadundubhi’s beloved first wife was a descendant of Pūru by the name of Rohinī. She was the daughter of Bāhlika, your majesty. 2 She had Rāma as her eldest son, and she also had Shārana and Shatha, Durdama and Damana, Shvabhra, Pindāraka, and Kushīnara, 3 and a girl called Chitrā. Rohinī had nine children. Chitrā was also known as Subhadrā, joy of the Kurus. 4 And Shūra’s famous grandson was born to Vasudeva from Devakī. Nishatha, a cherished son, was sired by Rāma, upon Revatī. 5 The chariot-​ warrior Abhimanyu was sired by Prithā’s son Arjuna, upon Subhadrā. And Satyaketu was sired by Akrūra, upon a young woman from Kāshi. 6 Vasudeva’s seven lucky wives had sons who were champions. Pay attention as I name them.* 7 Shāntidevā had a pair of sons, Bhoja and Vijaya. Sunāmā had Vrikadeva, and also Gada—​both of them were her sons. And the great Agāvaha was born from Vrikadevī, 8 the daughter of the Trigarta king.† Now then. Shishirāyana, the Trigarta king’s minister, tried to ascertain Gārgya’s sexual potency, but Gārgya didn’t spill any semen. 9 For twelve years he was as imperturbable as black iron. But when Gārgya was then incorrectly maligned as impotent, his anger drove him on: he took a young woman from a herding station and had sex with her. 10 Gopālī, a celestial nymph who 1

* Two wives of Vasudeva (Rohinī and Devakī) have been named in vv. 1–​4 above, but only a further three are named here. A list of seven occurs at Hv 27.27 below. †  There is some inconsistency here, because Vasudeva’s wife Vrikadevī is elsewhere said to be the daughter of Devaka (Hv 27.26–​27). An Agāvaha is elsewhere said to be the son of Gada (Hv 98.15–​16).

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had taken the form of a cowherd woman, bore Gārgya’s unrestrainable and unbeatable child. 11 He was the mighty king named Kālayavana. He was born from a human woman—​Gārgya’s wife—​on the orders of trident-​wielding Shiva. The horses that transported him in battle had bodies whose front halves were those of bulls. 12 As a boy he grew up in the palace of the childless Yavana king, your majesty, and so he became Kālayavana, the Dark Yavana. 13 King Kālayavana, wanting a war, interrogated the main brahmins, and Lord Nārada told him about the Vrishni and Andhaka people. 14 So he marched on Mathurā with an army of soldiers, and sent a messenger into the headquarters of the Vrishnis and Andhakas. 15 Because of the danger posed by Jarāsandha,* the Vrishnis and Andhakas, taking their lead from wise Krishna, assembled and took counsel. 16 They all came to a decision:  they settled on flight. Paying their respects to trident-​wielding Shiva, they left delightful Mathurā behind, preferring to settle in Kushasthalī Dvāravatī, the City of the Gates. 17 This chapter is called the Birth of the Dark One. An honest person who restrains their senses and has it recited on full-​moon days becomes wise, happy, and free of debt.

26.  The Offspring of Jyāmagha Vaishampāyana said: That same Kroshtu had a son who was renowned as Vrijinīvat the Sinful. They were more fond of Vrijinīvat’s son Svāhi, who was supreme among those who make offerings to the gods with the call of svāhā. 2 The son of Svāhi was King Rushadgu, an expert orator, who performed great rites of various kinds and gave generously to the priests. 3 Rushadgu was really wishing for a hundred children, the utmost in progeny, but as a result of his brilliant deeds he got his son Chitraratha. 4 Chitraratha’s son was Shashabindu, who followed the noble example of the royal seers: he was a hero, and a ritual patron who gave generously to the priests. 5 The king born from Shashabindu was the much-​famed Prithushravas Far-​Famed. People who know the old stories praise Prithushravas’s son Antara, 6 and Antara’s son was Suyajnya Good-​Rite, and Suyajnya’s son was Ushat the 1

* Jarāsandha had been threatening Mathurā for some time (see Hv 80–​82 below). Kālayavana was his latest ally.



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Obedient, the doyen of those who are obedient to the rite in its entirety—​their own proper duty. 7 Ushat’s son was Shineyu. He punished his foes. His son was the royal seer King Marutta, 8 and Marutta’s oldest son was Kambalabarhisha. He started out harsh, but he was wise to his future state and went on to practise perfect propriety. 9 Kambalabarhisha was really wishing for a hundred children, but from the one hundred pressings he got his son Rukmakavacha. 10 Rukmakavacha killed one hundred armoured bowmen in battle with sharpened shafts, and scaled the height of success. 11 Rukmakavacha begat Parājit Enemy-​Beater, a smasher of enemy braves, and Parājit begat five potent sons:  Rukmeshu, Prithurukma, Jyāmagha, Pālita, and Hari. 12 Pālita and Hari were given away to the Videhas by their father. Rukmeshu became king, and Prithurukma was in his service. The two of them exiled Jyāmagha from the kingdom, and he lived in an ashram. 13 But while Jyāmagha was living quietly in the woods, a brahmin reminded him who he was, and then he mounted his chariot and went off to another land with his chariot and standard. 14 All on his own he conquered the bank of the Narmadā, the Narmadā itself, the town of Mrittikāvatī, and Mount Rikshavat. Then he settled in Shuktimatī. 15 Jyāmagha’s wife was Chaitrā, a mature and faithful woman. But the king had no son, and he took no other wife. 16 Then he was victorious in a fight, and he won a young woman as a result. Being apprehensive of his wife, the king introduced the young woman to her as a daughter-​in-​law. 17 On hearing this, she said to him: But whose daughter-​in-​law is she? Nervously, he replied: She’s a wife for your son who’s yet to be born. 18 As a result of the young woman’s fearsome austerities, the lovely Chaitrā, despite being advanced in age, gave birth to Vidarbha for her daughter-​in-​ law. 19 And in due course, upon the daughter-​in-​law (who was the daughter of a king), Vidarbha begat Kratha and Kaishika, two wise champions skilled in combat. 20 Another son of Vidarbha was Bhīma. His son was Kunti, and Kunti’s son was the glorious Dhrishta, bold in battle. 21 Dhrishta begat three very dutiful champions: Āvanta, Dashārha, and the mighty Vishnuhara. 22 Dashārha’s son was Vyoman the Sky, a learned man known as Jīmūta the Cloud. Jīmūta’s son was Vrikati, and his son was Bhīmaratha, 23 and then Bhīmaratha’s son was Navaratha, and his son was Dasharatha, and his son was Shakuni, 24 and he begat Karambha, and Karambha’s son was King Devarāta, and his son was Devakshatra. And the son of the eminent Devakshatra 25 was like the child of a god. Devakshatra’s son was King Madhu the Sweet, whose speech was really sweet, and who founded the lineage of the Madhus.

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Then, descendant of Kuru, Madhu begat Purutvat, a supreme person, upon a woman of Vidarbha. Yes, the Mother was born, from Bhadravatī of Vidarbha. 27 The Mother’s wife was a descendant of Ikshvāku, and upon her he begat a son who was endowed with every good (sattva) quality and swelled the fame of the Sātvatas. 28 This chapter is called the Offspring of the Great Jyāmagha. Whoever understands it* attains supreme satisfaction and is sure to have descendants. 26

27.  The Lineage of the Kukuras Vaishampāyana said: Sired by Satvat the Mother, Kausalyā had sons who were full of goodness (sattva):† Bhajin Bhajamāna the Enjoyer, the divine King Devāvridha, 2 strong-​ armed Andhaka, and Vrishni the joy of the Yadus. Listen now to their four sets of descendants, in detail. 3 Bhajamāna’s two wives were Srinjaya women, Bāhyakā and Upabāhyakā, and they bore him many sons. 4 Nimi, Kramana, Vishnu, Shūra, and Puranjaya were begotten by Bhajamāna upon Bāhyakā Srinjayī, 5 and Ayutājit, Sahasrājit, Shatājit, and Dāshaka were begotten by Bhajamāna upon Upabāhyakā Srinjayī. 6 King Devāvridha was a patron of rites, and he engaged in long austerities. He was determined to have a son endowed with every virtue, 7 and so he kept himself under control, and kept himself clean in the water of the River Parnāshā. And since he was always bathing, the river became fond of him. 8 Because of her good nature, that excellent river came to share the king’s objective. Full of consideration, she thought to herself:  9 He hasn’t found the woman to have such a son. So come on, I’ll be his partner myself. 10 So she became a young woman with a superb figure, and she wooed the king, and the king desired her, 11 and in the tenth month that best of rivers gave birth to a son begotten by King Devāvridha: Babhru, who was endowed with every virtue. 1

*  The chapter is seemingly modelled on the lunar month, with fourteen generations between Kroshtu and Jyāmagha and a further fourteen between Jyāmagha and Madhu (who might thus be suspected of being Kroshtu’s double). † Since Kosala is the land of the Ikshvākus, Kausalyā would be the descendant of Ikshvāku mentioned at Hv 26.27, and hence, as confirmed by the repeated play on the word sattva, Purutvat and Satvat would be the same person, perhaps called the Mother because he gives his name to the Sātvatas. The four sons of Satvat, just one of whom was singled out at Hv 26.27, may perhaps be equivalent to Kroshtu’s four sons as already detailed.



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In connection with the genealogy, those who know the old stories famously sing in praise of the great Devāvridha’s virtues: 13 Whether we were close by or far away, we used to see the famous king as if he were just in front of us. Babhru was the most excellent of men, and Devāvridha was on a par with the gods. 14 Seven thousand and sixty-​six men attained immortality through dying in battle against Devāvridha’s son Babhru. 15 Babhru was a generous master, a patron of rites. He was wise, devout, and equipped with a mighty arsenal, and his descendants are the numerous Bhojas of Mrittikāvatī. 16 Andhaka* begat four sons upon a Kāshi princess: Kukura, Bhajamāna, Shami, and Kambalabarhisha. 17 Kukura’s son was Dhrishnu, and then Dhrishnu’s son was Kapotaroman, and his son was Taittiri, who in turn begat Vasu, and then Vasu’s son was Abhijit. 18 As for Abhijit, he had twins, Āhuka and Āhukī. They were famous. They were supreme among the famous. 19 Here they quote these lyrics about Āhuka: 20 Āhuka was a large man, but he was as sprightly as a colt. The first time he visited somewhere, he would do so without his eighty-​shield entourage all dressed in white. 21 Everyone who was close to the Bhoja had lots of sons, and gave away a hundred cows, and wielded a hundred thousand weapons, and performed pure deeds, and was a patron of rites. 22 It was gladly acknowledged that the Bhoja had ten thousand elephants in the eastern quarter with girdles of silver and gold, 23 and the same number of thousands in the northern quarter as well. They were decorated with small bells, and each one obeyed a different Bhoja prince. 24 As for his sister Āhukī, the Andhakas gave her away to the Avantis. 25 Āhuka’s two sons, Devaka the Divine and Ugrasena Fierce-​Army, were born from a Kāshi princess, and they were like the sons of a god. 26 Devaka had four godlike sons:  Devavat, Upadeva, Sudeva, and Devarakshita. And there were also seven daughters. He gave them away to Vasudeva:  27 Devakī and Shāntidevā, Sudevā and Devarakshitā, Vrikadevī and Upadevī, and Sunāmā the seventh.† 28 Ugrasena had nine sons. Of these Kamsa was born first, and then came Nyagrodha and Sunāman, Kanku and Shanku, Subhūmi, Rāshtrapāla, Sutanu, and prosperous Anādhrishti. 29 And they had five sisters: Kamsā and Kamsavatī, Sutanū and Rāshtrapālī, and the lovely Kankā. 30 I’ve given details of Ugrasena and his children, who were descended from Kukura. 31 This chapter is called the Lineage of the Almighty Kukuras, 12

* Picking up Andhaka from Hv 27.2 above. † For Vasudeva’s wives, compare Hv 25.1–​8 above.

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and a person who thinks about it is blessed with descendants and a long lineage of their own.

28.  The False Suspicion against Krishna Vaishampāyana said: Now then. Bhajamāna’s son* was the eminent warrior (ratha) Vidūratha, and Vidūratha’s son was valiant Rājādhideva. 2 Rājādhideva’s sons were manly in the extreme: the mighty pair Datta and Atidatta, plus Shonāshva and Shvetavāhana, 3 Shamin and Dandasharman, and Dattashatru, and Shatrujit the Foe-​ Conqueror. And they had two sisters, Shravanā and Shravishthā.† 4 Shamin’s son was Pratikshatra, Pratikshatra’s son was Svayambhoja, and Svayambhoja’s son was Hridika. 5 His sons were all formidably enterprising:  Kritavarman was the first of them, Shatadhanvan was among them, 6 and there were Devānta and Narānta, Vaitarana the healer, Sudānta and Adhidānta, and Kīnāsha, and Dāma and Dambhaka. 7 The wise Kambalabarhisha was Devānta’s son, as were the pair, brave Asamaujas and Nāsamaujas. 8 Nāsamaujas gave to the sonless Asamaujas his sons Sudamshtra, Suchāru, and Krishna. Those are the noted Andhakas. 9 Gāndhārī and Mādrī were Kroshtu’s two wives.‡ Gāndhārī gave birth to Sumitra Good-​Friend, a delight to his friends. 10 Mādrī gave birth to her son Yudhājit, and then to Devamīdhusha, and to the powerful Anamitra No-​Enemy, who conquered his enemies.§ 11 Anamitra’s son was Nighna, and Nighna had two sons, Prasena and Satrājit, who both conquered (jit) enemy armies (senā). 12 At the time when Dvāravatī was being built, Prasena obtained, from the sea, a precious and magical jewel called the Syamantaka. 13 That jewel sprinkled gold across the Vrishni and Andhaka territory. Parjanya rained at the proper time, and there was no fear of disease. 14 Govinda conceived a longing for the Syamantaka jewel, but he didn’t take possession of it. He could have stolen it from Prasena, but he didn’t. 1

* Picking up Bhajamāna from (presumably) Hv 27.16 above. † Rājādhideva’s daughters have the same names as Chitraka’s daughters (at Hv 24.13 above and Hv 28.44 below). ‡ For Kroshtu’s wives, compare Hv 24.1 above. § This arrangement of Kroshtu’s sons differs slightly from the earlier version.



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Prasena once went out hunting while wearing the Syamantaka, and a forest-​dwelling lion killed him in order to get it. 16 Then a mighty king of the bears killed the fleeing lion, took the precious jewel, and went back into its cave. 17 The Vrishnis and Andhakas knew of Krishna’s desire for the jewel, and so after this they all suspected him, because he had a motive for killing Prasena. 18 Under suspicion for a deed he hadn’t done, that soul of propriety resolved to recover the jewel, and he set off into the wild. 19 He found Prasena’s trail and, accompanied by trusty companions, he followed it into the high and rocky Vindhya mountains, where the bears live. 20 As that proud man was trekking along, completely exhausted, he discovered the slain Prasena and his horse, but he couldn’t find the jewel. 21 Then, led by bear tracks, he found, not far from Prasena’s body, the lion that the bear had killed. 22 The tracks then led the Mādhava to the bear’s lair, and coming from inside the bear’s deep cave he heard a woman’s voice. 23 It was coming from a nursemaid, your majesty, who was holding Jāmbavat’s young son, offering him the jewel to play with, and telling him not to cry. 24 The nursemaid said: A lion killed Prasena, and Jāmbavat killed the lion. Don’t cry, lovely little boy, for this, the Syamantaka, is yours. 25 The words were clear. Armed with his Shārnga bow, Krishna immediately plunged into the cave, and he found Jāmbavat, who lived in the cave. 26 Using only his two arms, Govinda Vāsudeva fought with Jāmbavat, in the cave, for twenty-​one days. 27 While Krishna was in the cave, Vasudeva’s retainers went back to Dvāravatī and announced that Krishna was dead. 28 But Vāsudeva vanquished the mighty Jāmbavat. He appropriated the bear king’s prized daughter Jāmbavatī, 29 he took the Syamantaka jewel in order to clear his name, and after pacifying the bear king, he left the cave. 30 Having thus fetched the jewel that would clear his name, lofty Krishna presented it to Satrājit at an assembly of all the Sātvatas. 31 So when Krishna the slayer of his foes was falsely suspected, that’s how he won back the Syamantaka and cleared himself of the crime. 32 Satrājit had ten wives, and they bore him a hundred sons. Three of them are well known: Bhangakāra the eldest, 33 valiant Vātapati the Lord of the Winds, and Upasvāvat. Satrājit also had three daughters, your majesty, who were famous across the world:  34 Satyabhāmā supreme among women, and the disciplined Dridhavratā Firm-​Vows, and Padmāvatī. He gave these daughters to Krishna as wives. 35 Bhangakāra begat Sabhāksha and Nāreya, two great men who were endowed with every virtue and famous for it. 15

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Vrishni* was the son of Madhu’s son Yudhājit. And Vrishni had two sons, Shvaphalka and Chitraka. 37 Shvaphalka married Gāndinī, the daughter of the Kāshi king. She was called Gāndinī because she always gave away cows (gāh). 38 She gave birth to a champion who was said to be wise, Bhārata: the eminent Akrūra, a ritual patron who gave generously to the priests. 39 She also had Upāsanga and Madgu, Mridura and Arimardana, Girikshipa and Upeksha, Shatrughna and Arimejaya, 40 Charmabhrit and Arivarman, Gridhramojas and Nara, Āvāha and Prativāha, and the lovely Sundarā, 41 a famous girl endowed with youth and beauty, who stole the heart of every living being. She became Sāmba’s chief wife and the bearer of his jewels. 42 Sudeva and Upadeva were born to Akrūra from Ugrasena’s graceful daughter, joy of the Kurus. Each of them was as splendid as a god. 43 Chitraka† had sons:  Prithu and Viprithu, Ashvasena and Ashvabāhu, Supārshvaka and Gaveshana, 44 Arishtanemi and Ashva, Dharma and Dharmabhrit, Subāhu and Bahubāhu. His daughters were Shravishthā and Shravanā. 45 This chapter is called the False Suspicion against Krishna, and those who voice false suspicions can never touch anyone who knows it. 36

29.  The Displaying of the Syamantaka Jewel Vaishampāyana said: Krishna had given the precious Syamantaka jewel to Satrājit, but now Akrūra Babhru the Mongoose‡ got hold of it, with the help of Shatadhanvan the Bhoja. 2 For Akrūra had always longed for the irreproachable Satyabhāmā, and for the Syamantaka jewel, and he was looking out for an opportunity. 3 So one night the mighty Shatadhanvan killed Satrājit, took the jewel, and gave it to Akrūra. 4 Akrūra took the gemstone, bull of the Bhāratas, and made a deal. He said to Shatadhanvan: You must not disclose me to lofty Krishna. 5  If Krishna attacks you, we’ll come to your aid. The whole of Dvārakā is now within my power, no doubt about it. 1

* Perhaps picking up Vrishni from Hv 27.2 above, where Vaishampāyana promised to list the descendants of Bhajamāna, Devāvridha, Andhaka, and Vrishni (Vrishni’s are still pending). Yudhājit was mentioned at Hv 24.1 and 28.10, as the son of Kroshtu and Mādrī. † Picking up Chitraka from Hv 28.36 above. ‡ This Babhru (usually called Akrūra) is to be distinguished from the Babhru mentioned at Hv 27.11–​15 above.



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Beautiful Satyabhāmā, stricken with grief for her murdered father, mounted a chariot and went to the town of Vāranāvata. 7 Satyabhāmā, grief-​ stricken, told her husband what Shatadhanvan the Bhoja had done, and burst into tears in front of him. 8 Hari made a water-​offering for the burned Pāndavas, and told Sātyaki to arrange urns for the brothers’ bones.* 9 Then the glorious Krishna Madhusūdana returned in haste to Dvārakā, and said this to his plough-​toting elder brother: 10 A lion killed Prasena, and Shatadhanvan killed Satrājit. That Syamantaka is coming to me. I’m its master, masterful man. 11 So get onto the chariot immediately. Once the mighty Bhoja has been killed, the Syamantaka will belong to the two of us jointly, strong-​armed man. 12 Then there was a tumultuous fight between Krishna and the Bhoja. Shatadhanvan looked out for Akrūra in every direction, 13 but Akrūra treated the Bhoja and Janārdana as if both of them were strangers who might as well die. He went back on his word, and he didn’t go to help Hridika’s son Shatadhanvan, even though he could have done. 14 So the fear-​stricken Bhoja decided to flee. He ran a full one hundred yojanas away, on his mare. 15 The Bhoja’s famous mare, your majesty, on whom he fought Krishna, and who ran the hundred yojanas, was named Hridayā. 16 After travelling for a hundred yojanas, Krishna noticed that Hridayā’s speed was dropping and that his chariot was gaining on her, and he began to shoot at Shatadhanvan. 17 Then, Bhārata, in her pain and fatigue, that mare breathed her last. Krishna said to Rāma:  18 Stay here, strong-​armed man. I  think there’s something wrong with our horses. I’ll continue on foot, and fetch the Syamantaka jewel. 19 So lofty Krishna, the supreme missile expert, continued on his own two feet and killed Shatadhanvan near Mithilā, your majesty. 20 But after he’d killed the mighty Bhoja, he couldn’t find the Syamantaka. When Krishna returned, the man with the plough said to him: Give me the jewel. 21 Krishna said: It wasn’t there. Then Rāma became angry. He abused Janārdana repeatedly, and said: 22  I only put up with this because you’re my brother. Best of luck to you—​I’m leaving. I don’t care about Dvārakā, or you, or the Vrishnis. 23 So Rāma the crusher of rivals went to Mithilā, and the king of Mithilā honoured him with all manner of luxurious delights. 6

* Krishna is in Vāranāvata because the Pāndavas and their mother Kuntī have seemingly perished in a fire there. See Mbh 1.130–​37.

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Meanwhile Babhru the Mongoose was being as sensible as can be, hosting lavish rites of all the various kinds. 25 Once he had the Syamantaka, the wise and famous son of Gāndinī armoured himself with preparatory rituals in an attempt to protect himself. 26 At rites over a period of some sixty years, that soul of propriety gave away sums of money, precious jewels, and various other treasures. 27 All rites that feature great feasts and generous gifts to the priests and that satisfy every desire are now known as Akrūra’s rites, after that great man. 28 Mighty King Duryodhana went to Mithilā and received marvellous tuition in mace-​combat from Baladeva. 29 Then, after great Vrishni and Andhaka warriors had appeased Rāma, the great Krishna brought him back to Dvārakā. 30 After he’d had Satrājit and his relatives killed in battle, powerful Akrūra took the Andhakas with him and left, bull of the Bhāratas. 31 Krishna, anxious not to exacerbate the rift between his relatives, let him go. But then, while Akrūra was away, the Punisher of Pāka didn’t rain, 32 and the realm was badly weakened by drought. So the Kukuras and Andhakas conciliated Akrūra. 33   And once the generous master had come back to Dvāravatī, the god of a thousand eyes rained again on the land by the ocean. 34 Clever Akrūra also gave Vāsudeva a young woman—​his own sister, respected for her virtue—​to curry his favour, joy of the Kurus.* 35 So now Krishna Janārdana put everything together and worked out that the gem was in Akrūra Babhru’s possession, and he said to him in the middle of the assembly: 36 The precious gemstone is in your possession. Give it to me, honourable lord. Don’t be churlish. 37 The fury I felt on that occasion sixty years ago† flares up again and again. A long time has passed since then, but I still feel it. 38 Then, in accordance with Krishna’s request, in the assembly of all the Sātvatas, wise Babhru gave him the jewel without a qualm. 39 And after he’d acquired it from Babhru’s hands in a respectable fashion, Krishna the tamer of his foes, with joy in his heart, gave the jewel back to Babhru. 40 The son of Gāndinī took the precious Syamantaka jewel from Krishna’s hands and fixed it upon himself, and he shone like the sun. 24

* Akrūra’s only mentioned sister is Sundarā (Hv 24.10; 28.40), who marries Krishna’s son Sāmba (Hv 28.41). So perhaps Krishna accepts Sundarā for his son (as Arjuna accepts Uttarā for his, Mbh 4.66.27–​29). † This is presumably the fury that Krishna felt when he found out that Satrājit had been murdered.



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The Gods and the Demons 30. Janamejaya’s Question Janamejaya said: I want to hear about all the deeds of Hari Krishna, the wise slayer of the foe, in full detail, with nothing left out, 2 and with the deeds in the right order. You must also explain what the lord’s nature was, brahmin, and narrate his manifestations. 3 How did wise Lord Vishnu, master of the gods and destroyer of the foe, come to be Vasudeva’s son in Vasudeva’s community? 4 The world of the gods is a pure world, filled with immortals and graced by those whose deeds were pure, but he left it behind and came here to the world of mortals. 5 Why did the guide of gods and humans, the creator and master of heaven and earth, place his divine self within the human realm? 6 He’s the supreme discus-​wielder. He alone turns the wheel of the seasons for the human weal. Why would he decide to become human? 7 Why would Lord Vishnu, the world’s universal cowherd, come to the earth and become a cowherd? 8 He’s the soul of all beings, the source of all success. He made and maintained the great elements. How could he be carried in the womb of an earthly woman? 9 He who won the three worlds in three strides* at the request of the thirty gods, and established the world’s three paths, which proceed from the triple set.† 10 He who leads the world along a path that’s by turns visible and invisible, drinking it up when it’s time for it to end, making it a body out of water, and turning it into a single ocean. 11 He, the foe-​slayer, the soul of the ancient stories, who took the form of a boar in the ancient story and raised up the jewel-​bearing earth on the tip of his tusk. 12 He, the truest god, who long ago, for the sake of much-​invoked Indra, conquered the jewelled earth and gave the imperishable triple-​world away to the gods. 13 He who made himself a lion’s form but divided it in two, and who then killed powerful Hiranyakashipu, the original Daitya. 14 He, the lord who long ago became the all-​destroying Aurva fire, then stayed in the underworld and drank the aquatic oblation beneath the sea. 15 He of whom they speak in a thousand ways in age after age, brahmin: the god with a thousand feet, a thousand rays, and a 1

* This and many of the other stories about Vishnu that Janamejaya alludes to in this speech are narrated by Vaishampāyana in the following chapters. † The triple set consists of propriety (dharma), prosperity (artha), and pleasure (kāma). The three paths are to a better, similar, or worse rebirth, and depend upon one’s prioritisation of propriety, prosperity, or pleasure.

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thousand heads. 16 He in whose navel-​socket, when the world had become a single ocean, the Grandfather’s home germinated. Lotuses grow from mud, but that one didn’t! 17 He who killed the Daityas in the war over Tārakā, after taking a form that consisted of every god and bore every weapon, and who felled proud Kālanemi while mounted on Garuda. 18 He who lies on the northern edge of the ocean—​the ocean of milk, the ocean of nectar—​doing his eternal yoga in the vast darkness. After long austerities, Aditi, mother of gods, conceived the ancient divinity as an embryo. On leaving the womb he gave support to Shakra, who was surrounded by Daitya hordes. 19

It was he who made his footsteps the world’s divisions and allotted the Daityas a home in the waters, who made the gods gods of the third heaven and restored much-​invoked Indra as their ruler. 20

It was he who took the institution of the household fire and the act of providing food for brahmins, and used them to develop the offertory fire, the ritual ground, the kusha grass, the small ladle, the water for sprinkling, the large ladle, the purificatory bathing rituals, the spokes of time, the three soma-​ pressings, and the offerings to the gods and ancestors at the feast. 23 Regarding the portions, he set up the ritual statutes whereby the gods eat their offerings and the ancestors eat theirs. He knows what’s appropriate when it comes to ritual actions. 24 The sacrificial posts, the firewood, the pouring tool, the soma, the strainer, the sticks that enclose the fire, the materials to be sacrificed, the offerings, the piled-​up fires, the superintending priests, the ritual patrons, and the major rites (animal sacrifice and so on)—​25 it was he who instituted these, long ago, through his preeminent deeds, while touring around the worlds and making them conform to the age.* 26 Instants and blinks of an eye; seconds, minutes, and hours; past, present, and future; lunar days and months; solar days and years; 27 seasons and celestial conjunctions; the various measurements that human beings use; lifespan, bodies, growth, species, and fitness of form; 28 the three classes, three worlds, three sciences, three fires, three tenses, three deeds, three deaths, 21–​22

* The performance of rituals is particularly associated with the dvāpara age, the third of the four ages. See Mbh 12.224.27.



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three qualities, and three eternal worlds—​it was he who, in his eternal way, created all these. 29 He creates every living being’s qualities, for he has within himself every living being’s qualities. He enjoys himself through his connection with the senses and so on of human beings.* He’s the guide for the living and the dead, the master of laws for this world and the next. 30 He’s the progress of the righteous, the halting of malefactors, the source of the four classes, the protector of the four classes, 31 the knower of the four sciences, the home of the four estates.† He’s the soul of the world, the spirit in the sky, the wind and the source of the wind. 32 He’s both sun and moon, he’s the light, the lord of yogis, the body of night. He’s known as supreme light, he’s known as supreme heat, 33 he tells of the supreme beyond the supreme, he’s the supreme with the supreme soul. He’s the first of Aditi’s sons, the divine one, the mighty one who brings an end to the Daityas, 34 who brings the end at the ends of the ages, who brings the end of the world’s ender. He’s the limit of the world’s limits. Among those whose deeds are pure he’s the pure one, 35 among those who know the Veda he’s the one to be known, among masterful ones he’s the master. Among elements he’s the element of soma, among those with the power of fire he’s the element of fire, 36 among human beings he’s the element of mind, among ascetics he’s the element of heat. He’s the discipline of those who act carefully, the ardour of the ardent, 37 the creator of creations, the unsurpassed cause of the world. For those who deserve strife he is strife, but for those who progress he is progress. 38 Space is the source of wind, wind is the power behind fire, fire is the power behind the gods, and Madhusūdana is the power behind fire. 39 It’s said that blood comes from chyle, flesh comes from blood, fat comes from flesh, and bone comes from fat. 40 Then marrow came from bone, and semen came from marrow,‡ and through the process that began with chyle, Krishna’s embryo was produced from semen. 41 In that process, the watery part comes first. It’s called the cool mass, derived from soma. And when the heat that the embryo makes can be discerned, it’s called the second mass.

* Here Vishnu is the immortal soul that is connected with the psychophysical individual. The sānkhya philosophy analyses the latter into various aspects (the senses and so on). † The four estates are student, householder, hermit, and mendicant. ‡ In ancient Indian medical theory, chyle, blood, flesh, fat, bone, marrow, and semen are the seven basic constituents of the human body.

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It’s taught that semen has the nature of soma, and menstrual blood has the nature of fire.* These two substances follow from the chyle, and are powered by the moon and sun. 43 Semen’s in the phlegm category, and blood’s in the bile category. The heart’s the seat of phlegm, and the navel’s the seat of bile.† 44 But the heart in the centre of the body is also known as the seat of mind, and the oblation-​eating fire-​god sits in the cavity behind the navel.‡ 45  The mind should be known as a patriarch, and phlegm’s known as soma, and bile’s known as fire. And in this way, everyone’s made of fire and soma. 46 Once the embryo had arisen in this way and had become a foetus, wind made its entrance, accompanied by the supreme soul. 47 When it arrives in the body it splits into five—​the breathing wind, the breaking wind, the digesting wind, the rising wind, and the speaking wind—​and the foetus keeps growing. 48 The breathing wind goes around promoting growth in the main body of the foetus, the breaking wind does it in its lower body, the rising wind does it in its upper body, 49 the speaking wind is the one it wriggles and kicks with, and the digesting wind is the one it desists with. Then he began to appropriate, within the range of his senses, the elements 50 earth, wind, space, water, and fire as the fifth. His senses were given their instructions, and each of them entered into combination with a different element. 51 They say the body comes from earth, the lifebreath comes from wind, the orifices come from space, the outflow comes from water, 52 and the sparkle in the eye is fire. The mind is known as the regulator of the senses, and sense-​ pleasures and sense-​objects are activated through its power. 53 That’s what I’ve heard. But that person Vishnu is creating all the everlasting worlds, so why would he become human in this world of destruction? 54 This is my query, brahmin. This is what really baffles me. How could the progress of those who progress acquire a human body? 55 I’ve heard about the origin of my own lineage and predecessors, and now I want to hear about the career of Vishnu and the Vrishnis. 56 The gods and the Daityas consider Vishnu to be the greatest marvel. Vishnu’s birth is a marvel: explain it to me, great sage. 57 Tell this delightful marvel-​tale about 42

* Reproduction is said to occur through the interaction of a man’s semen and a woman’s (menstrual) blood. These are linked, respectively, with soma (moist, cool, lunar) and fire (dry, hot, solar), which function in various Indian taxonomies as the two basic poles making up a totality. At Mbh 12.328.52–​329.5, soma and fire are said to have originated from Brahmā’s eyes. † Here Janamejaya refers to the science of the three humours (phlegm, wind, and bile). ‡ The fire god is responsible for the digestive process.



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Vishnu the boundlessly brilliant, Vishnu the famously strong and bold. Tell the truth about how Vishnu was a marvel-​being through his deeds in this world.

31.  Overview of Vishnu’s Manifestations Vaishampāyana said: My boy. You’ve asked a very difficult question about the man with the Shārnga bow. But insofar as my capacity allows, I will tell of Vishnu’s glory. Listen to it. 2 It’s good that your curiosity has been roused to hear about Vishnu’s power. Well then, you must hear about all of Vishnu’s divine appearances. 3 He’s the one with a thousand mouths, a thousand eyes, and a thousand feet, the changeless god with a thousand heads and a thousand hands, 4 the shining master with a thousand tongues and a thousand crowns, the changeless one with a thousand gifts, a thousand beginnings, and a thousand arms. 5 He’s the pressing of the soma and the offering into the fire, the oblation and the invocatory priest, the dishes and strainers, the ritual ground, the preparatory observances, the pan, the small ladle, 6 the pouring tool, the soma, the winnowing basket, the bringing-​vessel, the sprinkling-​vessel, the path to the southern fire, the operating priest, the priest who chants the Sāmaveda, and the superintending priest. He’s the settling of the soma and its pressing out, 7 he’s the sacrificial post, the firewood, the small ladle, the darvī ladle, the drinking-​cups, the mortars, the antechamber, the sacrificial area, the invocatory priest, and the woodstack. 8 He’s the little things and the massive things, the things that stay put and the things that move. He’s the expiations and guest-​receptions, the levelled plots and kusha grass. 9 He’s the Vedic hymn, the bearer of the sacrifice, the oblation-​bearing fire, the sacrificial portion, and the bearer of the portion. He’s the one who eats first, the drinker of soma, the flame for the offering, his weapons aloft. That’s what the brahmins who know the Veda call him: constant and omnipresent sacrifice. 10 Vishnu is the wise lord of the gods, marked with the shrīvatsa curl on his chest. He’s had many thousands of manifestations in the past, and the Grandfather says that in the future he’ll have many more. 11 You’ve asked for the heavenly, holy, healthy tale explaining why Lord Vishnu came to be in Vasudeva’s family, your majesty, 12 and that’s what I’ll tell you. Hear the whole of it, with nothing left out:  the greatness and the adventures of Vasudeva’s splendid son. 13 In order to regenerate the worlds for the benefit of gods and mortals, the soul of all beings manifests himself again and again, to perform specific tasks. I’ll tell of his holy manifestations infused with divine qualities. 1

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The god of gods and lord of the world sleeps for a thousand ages, but when a thousand ages have elapsed he has a task to perform, and so he becomes manifest, 15 and in addition to preeminent Vishnu, Brahmā and Kapila become manifest too, as do the gods and the seven seers, and glorious Shiva Tryambaka, 14

and Sanatkumāra of high authority, and great Lord Manu the progenitor. Then, as brilliant as blazing fire, the ancient god made living bodies. 16

But after creatures stationary and mobile had disappeared, and gods, demons, and humans had disappeared, and serpents and monsters had disappeared, there in the middle of the restless ocean were two 18 deeply dangerous Dānavas, Madhu and Kaitabha, spoiling for a fight. Mighty Vishnu granted them any wish of their choosing, and killed them. 19 While the god with the lotus in his navel was sleeping on the waters of the ocean long ago, it was in that lotus that the gods and the ranks of seers were born long ago. 20 That manifestation is of course called the manifestation of the lotus. The old story that’s told in connection with it is a match for anything heard in the Veda.* 21 The great god’s boar manifestation is a joy to hear about—​wherein supreme god Vishnu took on the form of a boar.† 22 Its feet were the Vedas, its tusks were sacrificial posts, its teeth were rituals, its mouth was the stack of wood, its tongue was the fire, its hair was the darbha grass, its head was the supervising priest, and its austerities were considerable. 23 It was massive and marvellous:  its eyes were day and night, its ornaments were the Vedas and their auxiliary sciences, its nostrils ran with ghee, its snout was a ladle, and its grunting was the sound of ritual chanting. 24 Made out of truth and justice and adorned with progress and prowess, it was glorious, resolute, and bullish. It had rites of expiation for its claws, sacrificial animals for its knees, 25 chanting priests for its bowels, an oblation for its phallus, fruits and seeds for its testicles, wind for its soul, Vedic hymns for its buttocks, and soma for its blood. It was odd-​looking 26 but splendid, it smelled like a burned offering, and it made offerings to the gods and ancestors with great enthusiasm. It 17

*  For longer versions of the Madhu and Kaitabha story, see Mbh 3.184; 12.335; and Hv 42.14–​33  below. † For Vishnu as a boar, see also Mbh 12.202.



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had the ritual ground for its shoulders, the antechamber for its body, and it was loaded up with various preparatory observances. 27 That huge yogi was made out of great ritual sessions. Its heart was the sacrificial gift, its lovely lips were the beginning of the Vedic recitation, its decorative curl was the milk-​ pouring ceremony, and its shadow was its wife and companion. It stood tall like a jewelled peak. 28 When the ocean-​flanked earth with her mountains, forests, and groves had disappeared into the waters of the single ocean, the lord entered the single ocean. 29 Because he wanted what was good for the worlds, the original thousand-​headed god lifted her out with his tusk, and set her going once more. 30 Long ago, when the earth goddess was clothed in the ocean’s waters, the boar of sacrifice came into being for the welfare of beings, and raised her. 31 That was the story of the boar. Now hear the story of the man-​lion—​in which he became the king of beasts and killed Hiranyakashipu. 32 In a krita age long ago, your majesty, the enemy of the gods was made arrogant by his power. He, the first of the Daityas, performed supreme austerities:  33 he kept a vow of standing motionless in water without speaking or eating, for ten thousand and fifteen hundred years. 34 As a result, faultless king, Brahmā was pleased with his equanimity, self-​control, continence, austerity, and discipline. 35 Indeed, the self-​born lord approached him in person, your majesty, in a shining sun-​coloured aerial chariot, drawn by geese. 36 He was accompanied by the deities—​the Ādityas, Vasus, Sādhyas, Maruts, and Rudras, together with the Vishvas—​and by the dark-​elves, monsters, and mountain-​elves, 37 and by the directions and intermediate directions, the rivers and oceans, the constellations, the divisions of time, and the great planets that move across the sky, 38 and by the celestial seers rich in asceticism, the perfected saints, the seven seers, and the purest of the royal seers, and by the light-​elves and the companies of celestial nymphs. 39 Thus surrounded by all the gods, Brahmā, the glorious guru of the mobile and the immobile and the supreme knower of the Veda, made his speech to the Daitya: 40 You’ve honoured me with this observance, and I’m delighted with you. If you please, keeper of your vow, choose your reward. Have whatever object of desire you wish for. 41 Hiranyakashipu said: Truest of the gods. May no god, demon, or light-​elf kill me, no dark-​elf, serpent, or monster, no human or fiend. 42 Nor may any seer rich in asceticism get angry and curse me with curses. Grandfather of the world, I choose this as my reward. 43 And nor may I be killed by a weapon or missile, or by a rock or tree, or by anything dry or wet, or by anything else.

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May I become the sun itself, the moon, the wind, and the oblation-​eating fire, the waters and the sky, the constellations and the ten directions. 45 May I become anger and desire. May I become Varuna, Vāsava, Yama, and Kubera the giver of wealth and guardian of wealth, the dark-​elf who rules over the wild-​elves.* 46 Brahmā said: I grant you these wonderful celestial blessings, my boy. You’ll get all these things you desire, my boy, no doubt about it. 47 After he’d said this, Lord Brahmā went off into thin air to his residence, which befits his high rank and is frequented by troupes of brahmin seers. 48 But then, as soon as they heard about the granting of the wish, the gods, snakes, light-​elves, and sages came to find the Grandfather. 49 The gods said: Now he’s been granted this wish, your holiness, that demon will kill us. So have mercy, your holiness. Think about how he might die. 50 His holiness was the self-​born creator and master of all beings, the eternal unmanifest matrix, and the source of the offerings for gods and ancestors. 51 And so, after hearing this speech that was salutary for the worlds, the holy god and patriarch made his reply to all the ranks of the gods: 52 Thirty gods. He must certainly receive the reward for his austerities. But when his austerities expire, Lord Vishnu will put him to death. 53 After they heard what lotus-​born Brahmā said, all the gods went off to their own celestial domains, filled with delight. 54 As soon as Hiranyakashipu Daitya had obtained his wish, the granting of the wish made him arrogant, and he harassed all creatures. 55 In those days he even mistreated the sages in their ashrams—​the patient and eminent sages firm in their discipline, devotees of truth and virtue. 56 The great Dānava demon† vanquished the gods in all three of the worlds, brought the triple-​ world under his control, and took up residence in heaven. 57 The Dānava was drunk with arrogance because of his wish, and when he spent time on earth he decreed that the Daityas should be worshipped, and that the deities shouldn’t be. 58 Consequently, the Ādityas, the Sādhyas, the Vishvas, and the Vasus sought protection from Vishnu, the mighty protector. 59 For protection the gods went to Lord Nārāyana the eternal protector, the 44

* Varuna, Indra, Yama, and Kubera are the four world-​guardians, one for each point of the compass (compare Hv 8.42 for Yama). † According to Hv 3.58–​80, Hiranyakashipu is a Daitya (descendant of Diti) but not a Dānava (descendant of Danu). But the two terms are used interchangeably.



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sacrifice, the god made of brahman, the god of brahman, the master of the past, present, and future, to whom the worlds pay homage. 60 They said: Save us today, lord of the gods, from Hiranyakashipu the destroyer. For you are our highest god, you are our highest guru, and you are our highest ordainer. You the highest divinity of Brahmā and the rest, 61 you with your eyes like the petals of a lotus in bloom, you who strike fear into the enemy side! You must help us to weaken Diti’s lineage. 62 Vishnu said: Don’t be afraid, immortal gods. I grant you safety, so go back to the third heaven immediately. 63 As for the Daitya who’s been made arrogant by the granting of that wish, the Dānava leader that the best of the gods can’t kill: I myself will kill him, along with his gang. 64 After saying this and dismissing the thirty gods, Lord Hari went to Hiranyakashipu’s assembly hall, your majesty. 65 But first he made half his body that of a man and half his body that of a lion, and in his man-​lion form he clapped one paw against another. 66 He looked like a thundercloud, he sounded like a thundercloud, he had the blazing power of a thundercloud, and he was as fast as a cloud. 67 And the powerful, proud Daitya who was as bold as a proud tiger and protected by proud Daitya gangs? He killed him with one paw. 68 That was the story of the man-​lion. After that comes the story of the peerless dwarf—​in which, after assuming a Daitya-​destroying dwarf form, 69 mighty Vishnu shook up the great unshakeable demons with his three strides, at mighty Bali’s sacrifice long ago.* 70 Viprachitti was there, and Shibi, Shanku, and Ayahshanku; Ayahshiras Iron-​Head, Ashvashiras Horse-​Head, and bold Hayagrīva Horse-​Neck; Vegavat and Ketumat, and the great demon Ugra the Terrible, along with Ugravyagra; 71 Pushkara and Pushkala, and Ashvapati Lord of Horses, with his horses; Prahrāda, Ashvashiras, Kumbha, Samhrāda, and Gaganapriya; 72 Anuhrāda, Hari and Hara, Varāha, and destructive Samhara the Crusher; Sharabha and Shalabha, Kupana and Kopana, and Kratha; 73 Brihatkīrti Far-​Famed, and Mahājihva Fat-​Tongue, and Shankukarna Spike-​Ears, and Mahāsvana Big-​Noise; and Dīrghajihva Long-​Tongue, and Arkanayana, Mridupāda, and Mridupriya; 74 Vāyu, Gavishtha, Namuchi, Shambara, and massive Vikshara; Chandrahantri Moon-​Killer, Krodhahantri Anger-​Killer, and Krodhavardhana Anger-​Booster; 75 Kālaka, Kālakeya, Vritra, Krodha, and Virochana; Garishtha

* The story of the dwarf manifestation is told quite cryptically in this chapter, but it is apparently known to Janamejaya already (Hv 30.9, 12, 19–​20). In his dwarf form Vishnu is promised whatever he can cover in three strides. Then, before and as he takes them, he becomes absolutely enormous.

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and Varishtha, and both Lamba and Naraka; 76 Indratāpana and Vātāpi, power-​ crazed Ketumat; Asiloman and Puloman, Bāshkala, Pramada, and Mada; 77 Khasrima, Kālavadana, Karāla, and Keshin; Ekāksha One-​Eye, Rāhu the moon-​killer, Samhrāda, Srimara, and Svana. 78 Some held discuses that could kill a hundred at a time, some held iron bludgeons, some were armed with mechanical stone-​ throwing weapons, some were armed with sling-​javelins, 79 some held spears and mortars, some were carrying axes, some held chains and hammers, some held clubs, 80 some had massive boulders as weapons, and some had lances in their hands. They were terrible and swift Dānavas, with all manner of weapons, in all manner of guises. 81 They had the beaks of turtles and cockerels, the faces of hares and owls, and the snouts of donkeys, camels, and boar. 82 There were terrible Dānavas with the jaws of sea-​monsters and jackals, there were mole-​faced and frog-​ faced ones, and horrible wolf-​faced ones, 83 and cat-​faced and hare-​faced ones, and others with enormous mouths. There were warriors with the mouths of crocodiles and rams, and the faces of cows, goats, sheep, and buffaloes, 84 and the faces of lizards and porcupines, and there were others with the beaks of cranes, eagles, and peacocks, and the faces of rhinoceroses. 85 Some demons were dressed in the skins of bull elephants, others in the pelts of black antelopes. Some had their bodies wrapped in rags, or wore clothes made of bark. 86 There were demons with turbans, with crowns, with earrings, with diadems, with dangling topknots, and with shells around their necks. They were magnificent Daityas, wearing all manner of costumes and all manner of garlands and unguents. 87 As Hrishīkesha came forward, they each clenched their individual weapons, which seemed to blaze with energy, and they all advanced upon him together. 88 But he beat all the Daityas off using his feet and the palms of his hands, and then he assumed his fearsome form and quickly took back the earth. 89 As he was striding across the earth, the moon and the sun were in the middle of his chest, as he was striding across the sky they were just at his navel, 90 and as boundlessly bold Vishnu was striding beyond that, they were below his knees. That’s what the brahmins say. 91 Vishnu prevailed over the powerful:  he took the whole rich earth and killed the demon bulls, and then he gave the jewel-​bearing earth to Shakra. 92 That was the manifestation of great Vishnu called the dwarf manifestation, narrated for you. The brahmins who know the Veda call it Vishnu’s Glory. 93 The next manifestation of great Vishnu, the soul of all beings, was known as Atri’s son Datta. He was characterised by the utmost tolerance. 94 When the gods and ceremonies and festivals had fallen into disuse, and the four classes



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had become mixed up, and morality had slackened off 95 and immorality had increased, and honesty had disappeared and cheating was normal, and creatures were withering away, and propriety had lost its pedigree, 96 he was the one who restored the Vedas, along with the rites and sacrifices. He was the noble man who separated the four mixed-​up classes. 97 Atri’s wise son Datta was a granter of wishes, and he granted a wish to Arjuna Kārtavīrya, the wise king of the Hehayas.* 98 He said: Because of what you’ve done for me, these two arms of yours will turn into a thousand arms, your majesty, no doubt about it. 99 You’ll rule the whole jewel-​bearing earth, your majesty. When you’re engaged in battle, the swarms of your enemies won’t be able to look at you without hurting their eyes. 100 That’s another manifestation of Vishnu narrated for you—​a glorious, extraordinary, and wholesome one. Next is the great one’s Jāmadagnya manifestation, 101 whereby King Arjuna Kārtavīrya, who was proud of his thousand arms and a warrior invincible in battle, was killed by mighty Rāma Jāmadagnya. 102 Rāma toppled King Arjuna from his chariot onto the earth. Like a dark cloud he tormented the howling king to his heart’s content, 103 and then, even though Arjuna’s relatives were there to support him, the descendant of Bhrigu cut off all one thousand of his arms with a shining axe. 104 The earth that Mount Meru and Mount Mandara adorn was strewn with tens of millions of kshatriyas, as Jāmadagnya cleared her of kshatriyas twenty-​ one times. 105 And after he’d cleared her of kshatriyas, that immensely austere Bhārgava offered a horse sacrifice in order to expiate all his sins. 106 At that bountiful rite the delighted descendant of Bhrigu gave Marīchi’s son Kashyapa the jewel-​bearing earth as a sacrificial gift. 107 At that great horse-​sacrifice ritual that supreme chariot-​warrior, great in mind and great in glory, gave away his chariot, and white horses from the west, and untarnishing gold, and cows, and bull elephants. 108 To this very day Jāmadagnya descendant of Bhrigu stands there up on lofty Mount Mahendra, full of glory like a god, pursuing fierce austerities for the good of the worlds, on and on. 109 Vishnu is the eternal and imperishable great lord of the gods, and that manifestation is called his Jāmadagnya manifestation. 110 After that, in the twenty-​fourth age, he was born with long lotus-​eyes as the son of Dasharatha, and was taught by Vishvāmitra. 111 The mighty

* For Arjuna Kārtavīrya’s wishes, compare Hv 23.139–​42 above.

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strong-​armed master split himself into four parts,* but the world knows him as Rāma, brilliant as the sun.† 112 The glorious one was born in that form to soothe the world, to defeat monsters, and to ensure proper behaviour. They describe this form of the lord of all beings as the human-​leader form. 113 Wise Vishvāmitra gave him missiles—​missiles that even the gods wouldn’t have been able to withstand—​so that he could kill the gods’ enemies. 114 Mārīcha and Subāhu, two of the most powerful, impeded the rituals of the devout sages, but the great one struck them both powerfully down, dashing their hopes. 115 He was the one who snapped Shiva’s bow, as if this were a game he played to amuse himself, while great Janaka’s festival was in progress. 116 That man Rāma, who knew his every duty, lived in the forest intent upon the welfare of all beings for fourteen years, together with Lakshmana. 117 The beautiful goddess Lakshmī, known to the people as Sītā, followed her husband and stayed at his side, because that had been her former custom. 118 It was at Janasthāna, while he was living in the forest for fourteen years pursuing austerities, that the descendant of Raghu activated his mission for the thirty gods.‡ 119 And while he was looking around for a trace of Sītā, he killed Virādha and Kabandha. The far-​sighted man killed those two terrible monsters, two man-​tigers who were actually light-​elves suffering under a curse. Their bodies were forcibly dismembered by arrows nocked with different types of burnished gold, arrows as bright as fire, sunbeams, or lightning-​strike, arrows as strong as the thunderbolt of the king of the gods. 120

Then he killed Vālin, the mighty chief of the monkeys, for Sugrīva’s sake in a fight, and he had Sugrīva installed in his place. 122 Rāvana was the chief of the monsters. He couldn’t be killed by troops of gods or demons, or by dark-​elves, monsters, or creatures with wings. He was hard to beat in battle, 123 and he was protected by tens of millions of monsters. Looking like a pile of black kohl, he was the one who made the triple-​world howl (rāvana). He was a cruel monster, a master of monsters, 124 ageless, unbearable, and wild, with a stride like a tiger’s. The ranks of the gods couldn’t 121

* These parts are the four sons of Dasharatha (Rāma, Lakshmana, Shatrughna, and Bharata). † For the story of Rāma son of Dasharatha see the Rāmāyana or, for a shorter version, Mbh 3.258–​75. Rāma features also in Hv 44 below. ‡ At Janasthāna, Rāma’s dealings with Rāvana’s siblings prompt Rāvana to abduct Sītā. This development is here assumed but not narrated.



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look at him without hurting their eyes, and the granting of the wish made him arrogant.* 125 Rāvana was massive in body and massive in strength—​he looked like a solid thundercloud—​but Rāma killed him in battle, along with his troops and advisers. 126 Man-​bull Rāma, the lord of the creatures, soon killed the cruel miscreant Rāvana, descendant of Pulastya, long ago. 127 Madhu’s arrogant son was the Dānava called Lavana, a huge and terrible demon who’d had his wish granted. But the man who loved fighting killed him in Madhu’s forest, and he killed other monsters in battle as well. 128 Rāma the supreme upholder of the law did these deeds, and then he offered ten lavish horse sacrifices rich in meat. 129 While Rāma ruled the realm no sharp words were heard, no unsavoury breeze blew, and no property was stolen. 130 While Rāma ruled the realm no widows lamented. In those days there were no setbacks, and the whole world was calm. 131 People didn’t fear losses through floods or fire, and the old never performed funeral rites for the young. 132 Brahmins attended upon kshatriyas, vaishyas were faithful to kshatriyas, and shūdras served the other three classes unselfishly. 133 Women didn’t offend their husbands, and nor did any husband offend his wife. The whole world was calm, and the earth was free of brigands. Rāma was the sole protector, Rāma was the guardian. 134 While Rāma ruled the realm there were thousands of years in which creatures lived without getting ill and had thousands of children. 135 While Rāma ruled the realm, all the deities, seers, and human beings lived together on the broad earth. 136 People who know the old stories, who are committed to Rāma and focused upon the truth, sing lyrics on this topic. They sing the wise one’s greatness. 137 He was dark, youthful, and handsome, with red eyes and a face that shone. He was measured in his speech. He had strong arms that reached down his knees, and the shoulders of a lion. 138 After becoming overlord of Ayodhyā, Rāma ruled for ten thousand and ten hundred years. 139 In his realm the sound of the verses, chants, and formulae was heard constantly, as was the twang of the great man’s bowstring, and the command to give, and to eat. 140 Resolute, replete with virtues, and blazing with his own brilliance, Rāma son of Dasharatha outshone the sun and moon. 141 The mighty descendant of Raghu sacrificed with a hundred holy rites complete with generous gifts to the priests, and after leaving Ayodhyā, he went to heaven. 142 Thus the strong-​ armed master, the darling of the Ikshvāku family, killed Rāvana and his allies and stepped up to heaven.

* Rāvana’s wish was to be invulnerable to various powerful types of being. See v. 122 above; Mbh 3.259.25–​26; Rāmāyana 7.10.10–​20.

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After that, there was the great god’s manifestation as Keshava, for the good of all worlds. It’s narrated in the tale of Mathurā, 144 wherein Shālva, Kamsa, Mainda, Dvivida, Arishta the bull, Keshin, Pūtanā the daughter of a Daitya, 145 the elephant Kuvalayāpīda with the Water-​Lily Crown, Chānūra and Mushtika, and other Daityas residing in human bodies, are all slain by our hero, 146 and the thousand arms of Bāna the wonderworker are cut off, and Naraka is killed in a fight, and so is the mighty Yavana, 147 and all the jewels of the kings are appropriated, and wicked kings are struck down onto the ground, all as a result of his brilliance. 148 These manifestations of the great one were for the good of the world. And the lord will come into being once again, under the name of Kalkin Vishnuyashas. 149 In the old stories, the teachers of the Veda sing about these divine manifestations infused with divine qualities, and about many other ones too. 150 Whenever an old story (which is equivalent to a recitation of the Veda) is in progress and the manifestations are narrated, even the gods get dizzy. 151 This narration of the manifestations has been presented here merely as a pointer towards the mighty and laudable guru of all worlds. 152 If a person listens to a narration of the manifestations of Vishnu the boundlessly bold with their palms together in respect, the narration delights their ancestors. 143

These are the yoga tricks of the yoga master. Whoever hears about them is freed from all ills and soon receives, by the blessed one’s grace, a fortune, good fortune, and many good times. 153

32. Vishnu’s Promise Vaishampāyana said: Hear from me about Vishnu’s all-​pervasiveness, about how he is Hari in the krita age, Vaikuntha among the gods, and Krishna among human beings. 2 Hear the true facts about the mysterious march of the master’s deeds, your majesty—​past, present, and future. 3 This blessed lord is the unmanifest even when he’s disguised as something manifest, for Nārāyana in himself is endless. He’s really the unchanging source. 4 Even after he’d become Hari, this Nārāyana was eternal: he was Brahmā, Shakra, Soma, Dharma, Shukra, and Brihaspati. 5 The darling of the Yādavas is the same as the one who became Indra’s younger brother, a son of Aditi called Vishnu. 6 For that birth as a son of Aditi 1



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was an expression of the lord’s grace. Its purpose was to kill the gods’ enemies: the Dānavas, Daityas, and monsters. 7 Yet that masterful Vishnu was also originally the primary soul who produced Brahmā, and then in ancient times Brahmā the primal person produced the patriarchs, 8 and then, by propagating themselves into peerless brahmin lineages, those noble ones caused the eternal brahman to became manifold. 9 This is the celebrated celebration of the deeds of Vishnu the marvel-​ being, who should be celebrated. Listen as I celebrate it. 10 After Vritra had been killed, my boy, and while the krita age was in progress, there was a war that’s famous across the three worlds:  the war over Tārakā. 11 In that war all the vicious Dānavas, proud of their armies, pounded the gods, light-​elves, dark-​elves, serpents, and celestial singers. 12 The gods were sustaining heavy losses in the battle. They were being driven back, short of firepower, and their minds went out to their saviour, the lord god Nārāyana. 13 At that time there were clouds the colour of dead coals covering the sky, hiding the sun, the moon, and all the planets—​14 fearsome and noisy clouds, punctured by salvos of flickering lightning. The seven winds blew, smiting each other with their blasts. 15 The sky was flying with lightning and burning rain, with a fiery thunderbolt-​force wind, and with fearsome portents. It howled as if it was being burned. 16 Thousands of burning meteors fell, and the very sky-​going chariots of the gods fell sideways, lurching up and down. 17 Under the sign of these portents beautiful things became ugly, and the worlds were as endangered as they are when the four ages have fully elapsed. 18 Everything was sinking into darkness, and nothing could be discerned. The ten directions lost their lustre and were suffused by a thick gloom. 19 The beautiful dark goddess appeared, dressed in a black cloud. With the sun subdued, the sky didn’t shine: it was covered by grim darkness. 20 Lord Hari scattered the dark stormclouds with his two arms and displayed a wonderful dark-​bodied form. 21 He looked like a cloud of kohl, with clouds growing on his body. He was dark in energy and appearance, like a dark mountain. 22 He wore bright yellow garments and ornaments of refined gold, upon a body of smoky darkness. It was as if he were the fire that blazes at the end of the age. 23 He had four strong shoulders on either side, the hair on his head was hidden by a crown, his hands were golden, and he was carrying weapons. 24 He was like a lofty mountain peak bathed in the rays of the sun and the moon. One hand was happy to hold his sword Nandaka the Delighter, he had arrows that were venomous snakes, 25 he had various spears and a sticking-​up plough, and he held a conch shell, a discus, and a mace. Vishnu the mountain had patience for his foothills, fortune for his forests, and the Shārnga bow for his peaks, 26 and he

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was on a chariot that was pulled by bay horses and decorated with the eagle standard. Its wheels were the sun and moon, and the supporting axle between them was Mount Mandara. 27 The reins of that rare chariot were the serpent Ananta, its pulling-​pole was Mount Meru, the blossoms that decorated it were the various stars, and its driving seat was the planets and constellations. 28 That’s what the gods saw in the sky when they were overwhelmed by the Daityas: the god who provides safety in the midst of dangers, standing on a chariot that was built in the celestial regions. 29 Led by Shakra, the gods all put their palms together in respect, gave out a cheer of victory, and sought protection from the protector. 30 Vishnu loves the deities, and after hearing what they told him he made up his mind to destroy the Dānavas in a great battle. 31 So, standing in the sky in his supreme form, Vishnu made this speech and promise to all the deities:  32 Calm down, bless you. Don’t be afraid, bands of Maruts. I’ve conquered all the Dānavas. Take back the triple-​world. 33 Vishnu is true to his word, and so the gods were reassured by what he said. They became supremely happy, as if they’d obtained the finest nectar. 34  Then the darkness lifted, the clouds disappeared, benign breezes blew, the ten directions became clear, 35 the beautiful heavenly bodies paid their respects to the moon, the bright lights paid their respects to the sun, 36 the planets didn’t oppose one another, the floods abated, the three paths (the path through the sky, and so on) became free of dust, 37 the rivers flowed as they should, the oceans stopped tossing about, people’s internal organs functioned properly, 38  the great seers stopped worrying and continued their quiet recitations of the Veda, the sacrificial offerings tasted sweet, the fire god became benevolent, 39  and the people got on with their duties with gladness in their hearts, because they’d all heard the words of Vishnu, promising to destroy their enemies.

33.  The Army of the Demons Vaishampāyana said: The Daityas and Dānavas were hard to beat in battle, and after they’d heard about the danger that Vishnu posed, they made extensive preparations for the fight. 2 Maya mounted a handsome four-​wheeled chariot made of gold. It was indestructible, three furlongs long, and well armed with great weapons. 3 It was fitted with leopardskin and inlaid with splays of jewels and skeins of gold, and it rang with webs of little bells 4 and rumbled like stormclouds. Surrounded by packs of wolves and resplendent with birds, it carried quivers of magical missiles 5 and was stuffed with maces and bludgeons. A splendid great chariot 1



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with a strong axle and a fine interior, it was like a mountain, or the ocean in solid form. 6 It was full of golden bracelets, armlets, and earrings,* and had a golden pulling-​pole. Topped with flags and banners, it was like Mount Mandara topped by the sun. 7 It looked like a raincloud or a bull elephant, and it had something of the appearance of a flowing mane. Pulled by a thousand bears, it made the noise of a thousand stormclouds. 8 Maya, longing for battle, mounted this divine, shining, flying chariot, this destroyer of enemy chariots, as if he were the blazing sun mounting Mount Meru. 9 Tāra was driving an iron chariot that was a league wide. It looked like a pile of rocks, or a heap of black kohl. 10 It had eight wheels of black iron, iron shafts and yokes, and an iron pulling-​pole. Rumbling like a raincloud, it radiated a discharge of darkness. 11 It was protected by a thick iron mesh with a window in it, and it was full of iron bludgeons, throwing-​hammers, 12 harpoons, strap-​hammers, and fat chains, dotted with horrifying lances and axes. 13 Tāra mounted that superb chariot yoked to a thousand donkeys. It was like a second Mount Mandara, mobilised on account of his enemies. 14 Violent Virochana stood there, mace in hand, at the head of his army, like an immovable shining peak. 15 Hayagrīva the Horse-​Necked Dānava was driving a chariot fit to grind the ranks of his foes, harnessed to a thousand horses. 16 Varāha stood at the front like a mountain that had put down roots, flexing a huge drawn bow as strong as many thousands of bows. 17 Kshara was longing for the battle: in his self-​regard his eyes were crying tears of passion, and his mouth, lips, and teeth were quivering. 18 Manly Tvashtri Dānava mounted an eighteen-​horse vehicle and careered around in battle array with his Dānava divisions. 19 Viprachitti’s son Shveta the White stood face-​forward for battle wearing white earrings, looking like Mount Shveta the White. 20  Bali’s supreme son Arishta, whose weapons were rocks and boulders, stood there straining for battle, like another mountain holding the earth down. 21 And Kishora the Colt was as over-​excited as a colt that’s being urged onwards. He was like a sun that had risen in the middle of the Daitya army. 22 Lamba the Dangler joined the Daitya battle array wearing dangling clothes and looking like a dangling cloud. He shone like the sun through the mist. 23 Svarbhānu the handsome seizer-​demon—​who fights with his mouth, using his teeth, lips, and eyes as weapons—​stood there smiling at the head of the Daityas. 24 Others came into view riding on horses, or mounted on the shoulders of elephants, or riding on lions or tigers, or on boars or bears. 25 Some travelled on donkeys or camels, or on rainclouds, or on various kinds

* Warriors wear earrings in battle.

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of bird, or on the wind. 26 Other Daityas were on foot, horrible ones with misshapen faces, one-​legged ones and two-​legged ones . . . They cavorted around, eager for battle. 27 Many Dānavas were growling and slapping their arms. Dānava bulls howled, sounding like wild tigers. 28 Those Dānavas had done their archery practice. They made threats with fearsome maces and clubs, and with forearms that looked like clubs, 29 and they frolicked with darts, chains, swords, javelins, elephant-​ hooks, pikes, and blade-​hammers, and with weapons that kill a hundred at a time. 30 With all their favourite weapons—​rocks, boulders, clubs, discuses—​the principal Daityas made a happy army. 31 That’s what the Dānava army was like. Mad with battle-​fury, the whole army stood facing the gods, like a rowdy army of clouds. That amazing army, thousands of Daityas strong, was like wind, fire, water, clouds, mountains. Thrilled at the prospect of multiple battles, it looked drunk on the desire to fight. 32

34.  The Army of the Gods Vaishampāyana said: You’ve heard the details of the Daitya army in that war, my boy. Now hear the details of the entire army of the gods—​Vishnu’s side. 2 The Ādityas, Vasus, Rudras, and the mighty Ashvins were harnessed up, in order, with their armies and their followers. 3 At the front was much-​invoked Indra, the world-​guardian with a thousand eyes, the leader of all the gods. He rode a divine elephant. 4 On his left flank was a chariot that ran on magnificent wheels as swiftly as the finest bird, and that was equipped with a golden thunderbolt. 5 Hordes of gods, light-​ elves, and dark-​elves followed behind him in their thousands, brahmin seers and splendid superintending priests praised him, 6 and ranks of rainclouds like moving mountains guarded him, tossed about by rumbling thunder and beset with rainbows and bolts of lightning. 7 Mounted upon his elephant, glorious Maghavat went around the army. He’s the one that the brahmins sing about when they’re sitting on the ritual ground beside the sacrificial fire, 8 and in heaven the companies of celestial nymphs dance for Indra in their hundreds, while his followers play celestial musical instruments. 9–​10 When it’s fitted out with a flag atop a tall bamboo pole, and harnessed to a thousand horses as swift as the mind or the wind, and driven by Mātali, 1



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his driver, Indra’s supreme chariot shines just as the sun shines. Mount Meru is completely covered by the glow, as if it were the sun’s glow. 11 Yama stood there in the mustered army of the gods, holding up his staff and his hammer of death, frightening the Daityas with his roar. 12 Protected by the four oceans* and by serpents with flickering tongues, bearing a body made of water, wearing an armband of pearls and shells, 13 brandishing the snares of death, playing thousands of games with horses the colour of moonbeams and sprays of water tossed by the wind, 14 with a body like a great dark jewel, wearing pale flapping clothes, armbands of bright coral, and a heavy string of pearls fastened around his belly, 15 there stood Varuna within the gods’ army holding his snares, longing for the hour of war, like the restless ocean bursting its shore. 16 Accompanied by gangs of trolls and an army of monsters and dark-​elves, Kubera the master and commander of treasuries came into view: the glorious lord and king of kings, a mace in his hand, and a conch and a lotus too. 17 That king of kings is Shiva’s friend, the giver of wealth, a conqueror of aerial chariots, and he’s transported by spirit-​elves. He looked magnificent, sitting on his aerial chariot Pushpaka and looking around, bent on war, like Shiva himself in person. 18 Thousand-​eyed Indra was on the east wing, Yama the king of the ancestors was to the south, Varuna was on the west wing, and Kubera, transported by spirit-​elves, was to the north. 19 The four powerful world-​guardians were responsible for the four directions. Each protected his own quarter of the gods’ army. 20 The sun god has a chariot that moves through the air pulled by seven horses, blazing with splendour and dazzling rays. 21 That bright doorway to the third heaven travels in an arc from the eastern to the western mountain via the edge of Mount Meru, warming the world continuously, 22 harnessed to a thousand rays and shining with fiery energy. On it the lord of days, the one with twelve forms, moved into the midst of the gods. 23 Soma the moon has white horses and cool rays. Shining on his chariot, he bathes the world with beams full of cold water. 24 The cool-​rayed lord of the brahmins is the god who enters into conjunctions with the constellations, whose body is marked with the shadow of a hare, who reduces the darkness of night 25 and keeps the heavenly bodies moving around the sky. He’s the rich flavour in drinks, the protector of herbs, the reservoir of nectar, 26 the people’s

* The four oceans are the eastern, southern, western, and northern oceans; see Rāmāyana 6.116.46–​52.

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primary portion, the cold refreshing drink. The Dānavas saw Soma standing there, with frost as his weapon. 27 The god who’s the breath in all creatures, but in people is split into five; who travels on seven paths through the three worlds, preserving them; 28 whose source entered the seven notes and comes forth in songs; whom they call the ruler of fire, the master, the origin of all, 29 the supreme element, the bodiless one, the sky-​traveller, the swift traveller, the source of sound—​30 that’s Vāyu the wind god, the life of all beings. He blew hostile with rainclouds, fierce with a fury of his own, making the Daityas shudder. 31 The Maruts, the gods, the light-​elves, and the companies of sylphs disported themselves with swords that shone like serpents that had shed their skins. 32 The chief snakes became the arrows of Indra and the gods and flew through the sky with open mouths, discharging a virulent poison fashioned from fury. 33 And the mountains sided with the ranks of the gods, ready to attack the Dānava army with their peaks and their crags and their hundred-​branched  trees. 34 Hrishīkesha, the god who has the lotus in his navel, and who took the three steps; the lord of the whole world, whose path is black, like the fire at the end of the age; 35 who rests on the ocean, who killed Madhu, who’s honoured at rituals, who eats the oblations; the essence of the elements earth, water, and space, the dark one who destroys the foe and establishes peace—​36 in the war against the demons he, the bearer of discus and mace, raised his supremely potent foe-​destroying discus, and it was like the sun rising into fire. It was like the orb of the sun rising, together with its halo. 37 In his left hand he held the great mace, the ruin of all demons. Dark in form, it deals death to the foe. 38 The glorious lord had Garuda the enemy of snakes as his standard, and in his remaining hands he carried a multitude of shining weapons, the Shārnga bow and so on. 39 He mounted the bird. Kashyapa’s son Garuda flies faster than the wind, and makes the sky anxious as he passes through it. He eats snakes, 40 and he looked splendid with a snake chief in his beak. He was set free after his nectar escapade.* Mighty like Mount Mandara, 41 he’s shown his valour hundreds of times in the wars between gods and demons. During his mission for the nectar, great Indra branded him with his thunderbolt. 42 He has a comb and a plume, and he’s decorated with earrings of refined gold and clothed in feathers of different colours, like a mineral-​bearing mountain. 43 A gemstone hangs on

* To free himself and his mother from slavery to the snakes, Garuda fetched the nectar for them, stealing it from heaven. See Mbh 1.18–​30.



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his broad chest, glittering with the same glow as the cool-​rayed moon, and garlanded with the hood of the dangling snake. 44 When he blots out the sky with his fine-​feathered wings while having fun in the heavens, his wings are like two rainclouds with two rainbows at the end of the age. 45 And his huge hulk can be housed hiding in the guise of Vishnu’s banner, decorated with pennants of blue, red, and yellow. 46 Glorious Hari mounted for battle onto Aruna’s younger brother, the supreme bird Garuda, the eagle. In his own form, Hari was the eagle. 47 The ranks of gods and the assembled sages followed the mace-​wielder and praised him with songs that contained powerful incantations. 48 That army was tightened up by Kubera Vaishravana, headed by the sun’s son Yama, tossed about by Varuna king of the waters, and splendid with Indra king of the gods. 49 It was cleansed by the rays of the moon and all prepared for battle. Ringing with a driving wind, blazing with fire, 50 and covered in the power of shining Vishnu the patient conqueror, that mighty mustered army moved in for the mêlée. 51 In his speech of praise there, Brihaspati Āngirasa said:  Success to the gods! Ushanas said: Success to the Daityas!*

35.  The Origin of the Aurva Fire Vaishampāyana said: Then a tumultuous battle took place between the armies of the gods and the demons, each seeking victory over the other. 2 Armed with all kinds of weapons, the Dānavas and the deities came together like mountains fighting against mountains. 3 The battle between gods and demons was beyond amazing. It was a meeting of virtue and vice, pride and propriety. 4 There were chariots blazing, steeds being urged onwards, warriors leaping through the air on all sides with swords in their hands, 5 clubs being hurled, arrows being fired, bows being drawn, hammers being thrown. 6 It was a terrible battle, a mess of gods and Dānavas that made the world tremble, as if it were drawing the age to an end. 7 In that encounter the Dānavas pounded the gods led by Indra, using bludgeons thrown by hand and rocks thrown hard. 8 In that great battle the mighty Dānavas looked likely to prevail, and as the gods were struck down by 1

* Brihaspati and Ushanas are priests to the gods and the demons respectively; see above, Hv 20.29–​36.

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them they suffered injuries and lost heart. 9 Mashed up by masses of missiles, their skulls shattered by bludgeons, their chests split open by Daityas, they lost lots of blood from their wounds. 10 Caught in nets and traps and immobilised by arrows, they succumbed to Dānava sorcery and found themselves unable to move. 11 The gods’ army looked to have been stopped in its tracks by the demons. Its weapons deactivated, it behaved as if it were lifeless. 12 Untying bonds of sorcery and breaking arrows with his thunderbolt, many-​eyed Shakra tackled the terrible Daitya army. 13 He struck down the Daityas at the front, and then he plunged the great Dānava army into darkness using a net-​of-​darkness missile. 14 Cast into terrible darkness through the brilliance of much-​invoked Indra, they couldn’t perceive each other, or the gods, or their mounts. 15 Freed from the bonds of sorcery, the principal gods energetically attacked the shadowy forms of the Daitya hosts. 16 Weakened and woozy, their forms blue-​black in the darkness, the ranks of Dānavas fell like the mountains did when their wings were cut off.* 17 With its Daitya leaders obscured, the Dānava army looked like an ocean of darkness, or a palace shrouded in gloom. 18 Then Maya, burning away the spell of darkness, cast the great spell that—​when it’s cast by the Aurva fire—​causes the flare-​up at the end of the age. 19 That spell (māyā) that Maya cast burned away all the darkness, and the Daityas immediately stood up on the battlefield, as clear as suns. 20 After encountering the Aurva spell the heaven-​dwellers were burning, so they went within range of the moon, into the lake whose waters are cool rays. 21 Burned by the power of the Aurva spell, the gods lost their own power. Tormented, seeking help, they called out for the god with the thunderbolt. 22 While the army was being tormented by the spell and roasted by the Dānavas, the king of the gods consulted Varuna, who addressed him as follows: 23 Shakra. Long ago, Ūrva, the son of a brahmin seer, who was already so powerful that he had the attributes of Brahmā, undertook severe austerities. 24 He was scorching the world constantly with his heat, like the sun, and so the companies of sages and the gods and divine seers approached him. 25 And Hiranyakashipu Dānava, the chief of the Dānavas, also had words with the supremely powerful seer in those days. 26 The brahmin seers addressed him with a speech concerning his duty: Your holiness. Your lineage, which is one of the lineages of seers, will be cut down at the root. 27 You’re single and childless, and so the family has no offspring. You’re asking for trouble by keeping this vow of celibacy, 28 brahmin.

* Indra cut off the mountains’ wings, as narrated at Rāmāyana 5.1.108–​10.



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There are many lineages of devout sages that each survive isolated in a single person, without children. 29 But if the people carrying those other lineages become decrepit, that’s no excuse for you to! Through your asceticism, you’re supreme. You’re as majestic as a patriarch. 30 So look after the lineage, and extend yourself of your own accord. Deliver your mighty semen, and make a second self. 31 When the sages said this to him, that sage was cut to the quick. Then he railed against the companies of seers. He said: 32 Since this is an eternal law ordained of old for the sages, surely I should follow the conduct of the seers, who eat the roots and fruits that grow wild in the forest. 33 When a brahmin born in a brahmin family relies upon himself, his chastity is virtuous, and it can prompt a response from Brahmā himself. 34  Brahmins who inhabit the householder estate have three livelihoods,* but we inhabit the forest estate, and our livelihood is the forest. 35 There are those who live on water, and those who live on air; there are those who grind grain with their teeth, and those who grind it with stones; there are those who expose themselves to ten fires, and those who expose themselves to seven fires, or five.† 36 All of these, steady in their hardship within such very difficult regimes, prioritise chastity and aim for the final station. 37 The people in the next world who know about chastity say that it’s because of chastity (brahmachārya) that a brahmin’s brahminhood deserves its name. 38 Constancy follows from chastity, and austerity follows from chastity. The brahmins who stand firm in their chastity are the ones sure of heaven. 39 There’s no success without yoga, and there’s no glory without success, but glory can’t result in any austerity that’s better than chastity. 40 When someone restrains the village of the senses and the village of the five elements, and keeps their chastity, what austerity is there better than that? 41 Three things should be called hypocrisy: wearing the hair without doing the yoga, making vows without intending to keep them, and chastity and going visiting. 42 When Brahmā used his mind to produce mind-​born children, where were the women, where was the sex, and where was the perversity of passion? 43 If your penances have any potency, broadminded seers, then do what the patriarch did, and produce mind-​born children. 44 An ascetic must impregnate a womb made by the mind. For ascetics there’s no contact with women, no seed, and no relaxing of vows. 45 What you honest and untroubled

* These three livelihoods are: officiating at rituals, teaching the Veda, and receiving gifts. † Exposure to five fires—​one at each cardinal point, plus the sun overhead—​is mentioned at Manusmriti 6.23.

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seers have suggested is sorely lacking in reason and rectitude. In my view, it’s almost as if it’s been suggested by rogues. 46 I’ll use my mind to create a body with a blazing heart, and without touching a woman I’ll give birth to a son grown within my own person. 47 Thus, in accordance with the rule of the forest, my body will produce a second self that just wants to burn creatures. 48 So Ūrva, full of ascetic power, put his thigh into the oblation-​eating fire, and using a single stalk of darbha grass he drilled it as the mother and birthplace of his son. 49 Splitting his thigh open suddenly, the son was born, and it was a fire that was wreathed in flame but wanting fuel, and that sought to burn everyone. 50 Since it had cracked open Ūrva’s thigh (ūru), the deadly fire was named Aurva Son-​of-​the-​Thigh.* It was born with an intense fury as if it wanted to burn the three worlds, 51 and as soon as it was born it spoke to its father with flaming words: Daddy, my hunger’s hurting me. I’ll burn the world. Let me! 52 The ten directions were soon spreading with flames that reached up to the third heaven. The deadly fire grew, burning everything. 53 At that point, Brahmā, placating the sage Ūrva, said: Control this fire, my child. Have pity on the worlds. 54 I’ll give this son of yours lots of help, brahmin: I’ll give him somewhere to live, and food that’s like nectar. Listen to what I’m telling you, great orator. It’s the truth. 55 Ūrva said: Today I’m fortunate, and I’m honoured that his holiness gives such consideration to my child. It’s a great honour indeed. 56 But when each morning comes and my son wants to have something, what offerings will satisfy him and make him happy, my lord? 57 What kind of food will your lordship grant him, to match the mighty man’s mettle? And where might he live? 58 Brahmā said: His residence will be in the ocean, within the mare’s head. The water is my source, brahmin, and that head of mine drinks water. 59 I sit there happily, drinking the oblation of water. I now confer that oblation, and that home, upon your son. 60 Then, at the end of the age, man of firm vows, he and I will go around the world together, annihilating creatures. 61 This fire is the doomsday fire that incinerates all creatures, including the gods, demons, and monsters. But in the meantime, I appoint it to consume water.†

* Aurva means ‘son of Ūrva’, and also ‘son of the thigh (ūru)’. † The underwater fire, which functions as a standard poetic figure in the Shishupālavadha, may serve to explain how the ocean can receive water continuously from the rivers without



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The fire agreed to this, and withdrew its ring of flames. It entrusted its splendour to its father, and entered the head within the ocean. 63 Then Brahmā went on his way, and all the great seers, who now understood the power of the Aurva fire, went off along their various paths.* 64 After he’d seen that marvel, Hiranyakashipu, making a bow with his whole body, honoured Ūrva and said: 65 My lord. The whole world has witnessed the marvel that’s taken place here. The Grandfather’s been satisfied by your privations, supreme sage. 66  And if my conduct commends me, man of great vows, then may I be known as your son’s servant, and yours too. 67 Look upon me as a loyal soul, happy to worship you alone. But if I should come to grief, supreme sage, that would be a defeat for you too. 68 Ūrva said: I’m fortunate and I’m honoured, since I’m the one you consider to be your guru. Daitya of firm vows, as of here and now you’re in no danger from my asceticism. 69 And take this magic spell that my son’s created—​a spell consisting of fire but wanting fuel, a spell that’s hot to the touch even for other fires. 70  When your enemies block you, it’ll be obedient to you and your lineage. It’ll protect you and your allies, and burn your foes. 71 The Dānavas’ leader was delighted. He gave his agreement, took the spell, paid his respects to that bull of sages, and went off to the third heaven, having achieved his objective. 72 So this is that same spell, hard for even the gods to withstand or to match. It was originally created by Ūrva’s son, the Aurva fire. 73 But when Hiranyakashipu Daitya was overcome, the spell lost some of its power, no doubt about it, for that was the curse that was cast upon it at the start, by the same seer whose power produced it. 74 If this spell is to be resisted and your holiness made happy, Shakra, then give me an assistant: the moon, maker of night, source of moisture. Through your grace I’ll destroy this spell, no doubt about it. 62

its level changing. At Hv 30.14 above, Janamejaya associates the underwater fire with Vishnu rather than with Brahmā. * For a different version of the Aurva story, see Mbh 1.169–​71: there, Aurva Bhārgava’s mother conceals her unborn son in her thigh to save him during a massacre perpetrated by kshatriyas. His incendiary anger is a response to their misbehaviour; but his ancestors intervene, persuading him to put it underwater for safety.

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36.  Enter Kālanemi Vaishampāyana said: Shakra, the mainstay of the thirty gods, was delighted. He agreed to Varuna’s request, and he dispatched Soma and his wintry weapons to the front for battle, saying: 2 Soma. For the destruction of the demons and the victory of the heaven-​ dwellers, go and be of assistance to the god who holds the snares. 3 Your potency is peerless. Among heavenly bodies you’re the lord of lords, and those who understand flavour know that you supply flavour to everyone. 4 Your waning and waxing is apparent in the ocean, and in the disc in the sky. You roll day and night around, applying time to the world. 5 Soma, neither the gods nor the planets that move through the constellations understand the hare-​shaped mark that the earth’s shadow makes on your body. 6 Standing above the path of the sun, and above the stars and planets, you dispel the darkness with your beauty and light up the whole world. 7 With your white beams, your body of frost, and your hare, you’re the ruler of the heavenly bodies. You make the year, you’re the key to the secret of time. You’re the one to be worshipped, the unchanging flavour in the act of worship, 8 the lord of the herbs, the source of activity, the source of the lotus, the lover of the cold. Cool with your rays, you carry nectar. You come and you go, pulled by white horses. 9 You’re the beauty of those with beautiful bodies, the soma of those who live by soma. You’re the gentle lunar side of every creature, the destroyer of darkness, the king over the constellations. 10 So off you go. You’ll be with Varuna here—​he’ll look after you. Disarm the demon’s spell that’s burning us in battle. 11 Soma said: Since you speak to me of the business of war, king of the gods and granter of wishes, I’ll be sure to rain down cool dew, which will dissolve the Daitya  magic. 12 Watch the great battle as these gangs of Daityas are scorched by my chilliness, smothered in frost, and stripped of their spells and their pride. 13 Then the cold-​fingered moon poured out cold foggy showers, which enveloped the fierce Daityas like blankets of cloud. 14 In that great battle Varuna and the moon, the god with the snares and the god with the pale beams, pummelled the Dānavas with the effects of the cold and the effects of the snares. 15 The two lords of water used their waters to travel around the battlefield like two great churning oceans, fighting with fetters and frost in the fray. 16 They flooded the Dānava army, which looked as if it had been smothered by the return of the world-​destroying rainclouds. 1



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Those two gods, Varuna and the one with the sign of the hare, persevered with their beams and fetters, and between them they disarmed the spell that the Daitya had cast. 18 Singed by the water and cool rays and tied up by the fetters, the Daityas in the battle became unable to move, like decapitated mountains. 19 Struck down by the god with the cool rays, the Daityas fell, hurt by the cold, their every limb flooded with cold, like fires without heat. 20 The Daityas’ amazing aerial chariots lost their splendour and lurched up and down in the sky. 21 Maya, the Dānava magician, saw that the Dānavas in the sky had been tied up by the god with the snares in his hands, and encased in chilly rays. 22  So he cast a spell that was loaded with masses of rocks and cackled with the crack of falling boulders. Its summit was a peak rich in trees, and its forests were full of caves. 23 Crowded with lions, tigers, and elephants, it rang with the roars of the chiefs of the elephant herds. It was crammed with packs of wolves, and its trees waved in the wind. 24 Built by his own son Krauncha, it flew through the sky wherever he wished. It was the famous mountain spell, and he cast it all around. 25 It pelted the ranks of the gods with flying trees, and with hails of boulders that sounded like thunder, and it revived the Dānavas. 26 It disarmed the twin spells of Varuna and the night-​maker, and as the battle raged it covered the ranks of the gods with rocks and lumps of iron. 27 Cluttered with clumps of rocks and dense with trees and hills, the sky became impassable, as the earth does where there are mountains. 28 Not a god could be seen who hadn’t been smashed by stones, or bashed by boulders in battle, or trapped by troops of trees. 29 The gods’ army was hampered by broken weapons. Its bows stopped firing, and it ground to a halt . . . All except for the wielder of the mace. 30 For that glorious lord—​the wielder of the mace and the master of the world—​had come to the fight. He wasn’t at all perturbed, and because of his tolerance, he wasn’t angry either. 31 Janārdana was enjoying the sight of the gods and demons fighting. He knows the right time, and he was looking like a black cloud, looking out for the right time in that battle. 32 So now his holiness gave the fire god and the wind god their battle orders, and, prompted by Vishnu’s words, they disarmed the spell. 33 They spread, producing clouds of smoke, and in that great battle they incinerated the mountain spell. It turned to ashes and went out. 34 The fire filled out with wind, the wind filled up with fire, the two of them became as powerful as they are when the ages end, and between them they scorched the Daitya army. 35   The wind ran through it, and then, because of the wind, the fire did the same, and the two of them had great fun charging around in the Dānava army. 17

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Soon the Dānavas’ aerial chariots had been treated with a total lack of respect and were lurching up and down, turned to ashes in places, 37 and thrown to the paths of the wind. The fire had done its deeds, the spell had been destroyed, and the mace-​wielder was receiving the plaudits. 38 The Daityas had been stilled, the triple-​world freed from bondage, and the joyful gods were cheering on all sides. 39 Thousand-​eyed Indra had triumphed, Maya had been defeated, and every region had been cleansed. The rug of righteousness had been rolled out. 40 A path had been opened up for the moon, and the sun was on its proper course. All was well with the worlds. The people were given to good conduct, 41 death didn’t break its bounds, the oblation-​eating fire was honoured, and the gods adorned sacrificial rites with their presence, showing people the value of heaven. 42 All the world-​guardians made tours around their respective regions. The religious observances of honest people went well, those of the wicked came to nothing. 43 The side of the gods was happy, the side of the Daityas despaired. Virtue stood on three legs, and vice stood on one. 44 The great gate was thrown open, and the true path prevailed in the world. The four social classes retained their distinctive duties, and so did the four estates, 45 and the kings took responsibility for protecting their subjects, and shone with glory. The stain upon the world had been removed, the terrible darkness had lifted. 46  After the fire and the wind had done their battle-​deed, the pure people who are dedicated to them celebrated the rite of victory on their account. 47 Then, after hearing about the terrible distress that the primeval gods of wind and fire had caused, a Dānava known as Kālanemi the Rim of Death appeared. 48 His crown shone like the sun, and his armbands and other ornaments rattled. He loomed as large as Mount Mandara, covered in gold. 49 Standing there in splendour with a hundred heads, a hundred mouths, and a hundred arms holding up a hundred weapons, he was like a mountain with a hundred peaks, or like a summer fire raging in a thick dry forest. 50 He had hair the colour of smoke, a yellow beard, a mouth with tusks between its lips, and a massive body as big as a second triple-​world. 51 He was lifting up the sky with his arms, scattering mountains with his feet, and tossing rainclouds around with the exhalations from his mouth. 52 His red eyes darting from side to side, his chest as vast as Mount Mandara, he advanced towards the ranks of the gods as if he were about to burn them all in battle. 53 He menaced the ranks of the gods and obscured the ten directions, like Death risen up wild and thirsty when the world’s end comes. 36



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His handsome right hand was held out before him, with its finger-​ guards loosened slightly. It had thick fingers and joints and was fitted with dangling decorations, and as he raised its broad palm, he told the Dānavas who’d been felled by the gods to get up. 56 Kālanemi the Rim of Death meant death for his enemies in battle. The gods all saw him, and their eyes trembled in fear. 57 Everybody watched Kālanemi as he strode up, looking like a second Nārāyana striding and making his three strides. 58 The demon strode into battle, terrifying every god. As soon as he raised his foot it whirled winds around the sky. 59 As he strode into the fray Kālanemi Daitya was embraced by Maya, the leader of the demons, and he looked like Mount Mandara in the company of Vishnu. 60 After they’d seen Kālanemi the terrifying, the gods led by Indra were all afraid, as if they’d seen Death himself approaching. 54–​55

37.  The Power of Kālanemi Vaishampāyana said: Kālanemi Dānava wanted to delight the Dānavas. He was brilliant, and he expanded like the cloud that brings rain at the end of the hot season. 2 When the Dānava leaders saw him filling the space of the triple-​world they stood up, exhausted no longer, as if they’d found the finest nectar. 3 Their fear and trembling vanished, and led by Maya and Tāra the Dānavas came to the battlefield and disported themselves there, spoiling for the fight. 4 They had fun running around their army making plans, and gazing at Kālanemi Dānava. 5 Maya’s champions of war had shed their fear. They were all now excited and ready to fight. 6 Maya, Tāra, Varāha, potent Hayagrīva Horse-​Neck, Viprachitti’s son Shveta, Khara and Lamba, 7 Bali’s son Arishta, Kishora the Colt, Aushtra the Son of a Camel, and the great demon Svarbhānu who looks like a god and fights with his mouth:  8 these accomplished Dānavas—​all of them expert with missiles, all of them honed by their hardships—​reported to Kālanemi the ace. 9 They had heavy maces, discuses, and axes. They had deadly clubs, throwing-​hammers, 10 rocks as tall as watchtowers, and large knapped stones. They had pikes, sling-​javelins, bludgeons of the finest iron, 11 heavy killing-​ clubs, weapons that kill a hundred at a time, yokes, catapult-​machines, projectiles, and bars with beaten tips. 12 They had long muscular forearms. They had harpoons, chains, and hammers. They had snakes with flickering tongues, arrows ready to scatter, 13 thunderbolt weapons, blazing javelins, sharp drawn swords, and sharp shining spears. 14 They stood at the head of the army behind Kālanemi, their hearts aflame and their magnificent 1

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weapons at the ready. 15 The Daitya army looked glorious, its fine weapons flashing. When dark rain-​bearing clouds arrive, the stars disappear from the sky, 16  but the army of the deities, protected by Shakra, was in good spirits. It shone with the cool light and the hot light, the lights of moon and sun. 17 Though it was swift as the wind, it was graceful. The companies of stars were its pennants, torn rainclouds were its clothes, and the planets and constellations were the white of its toothy grin. 18 It was protected by Yama, Indra, Varuna, and wise Kubera the giver of wealth, it was lit up by the fire god and the wind god, and it was devoted to Nārāyana. 19 The great army of the gods contained dark-​elves and light-​elves. Magical, formidable, and armed with missiles, it looked like an ocean in flood. It looked magnificent. 20 Then those two armies came together, and it was like the earth and the sky coming together at the end of the age. 21 The battle was terrible—​a mêlée of gods and Dānavas, featuring endurance and enterprise, daring and discipline. 22 Fearsome and furious gods and demons sallied forth first from one army and then from the other, like rainclouds rising out of two oceans. 23  Those gods and Dānavas came out from their armies in great excitement, like elephants coming out from two mountain forests in bloom. 24 Then they beat kettledrums and blew conches again and again, and the noise filled heaven, the sky, the earth, and the directions. 25 The shouts of the Daityas were drowned out by the whacking of palms against bowstrings, the twanging of bows, and the booming of kettledrums. 26 They fell upon each other and felled each other. Some wanted to fight two by two, and broke arms with arms. 27 In that battle, deities hurled vicious lightning-​bolts and bludgeons of finest iron, and Dānavas hurled swords and heavy maces. 28 Some fighters fell heavily, cut to pieces by arrows, their limbs smashed by mace-​blows. Some found themselves lying face-​down. 29 Then, in the great rage of their hatred for one another, they clashed in battle on horse-​drawn chariots and fast-​moving aerial chariots. 30 As some were charging into the fray, others were running away. Chariots were warded off by chariots, foot-​soldiers by foot-​soldiers. 31 The clattering rattle of the rattling chariots made the sky (nabhas) rumble just as it rumbles with stormclouds in the month of Nabhasya.* 32 Some of the warriors smashed chariots up, some were crushed by chariots, and some chariots got stuck and couldn’t move. 33 Other proud warriors carrying swords and shields used their arms to thrust and parry, crashing their

* The month of Nabhasya includes parts of August and September.



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weapons together, before killing each other in the duel. 34 Others were cut open by missiles and killed in battle, and gushed blood like the clouds gushing water at the onset of the monsoon. 35 It was a chaotic battle, blended with blades and missiles, mixed with maces hurled and swung, and tossed with gods and Dānavas. 36 It was a stormy battle, with great clouds in the form of Dānavas, flashes from the gods’ weapons, and showers of each other’s arrows. 37 At this point Kālanemi Dānava lost his temper and expanded, like a raincloud being filled up by the ocean in flood. 38 His body emitted clouds that looked like snakes’ heads:  they were crowned with flickering lightning and rained blazing thunderbolts. 39 While he hissed with rage and his furrowed forehead poured with sweat, flames shot out of his mouth, together with sparks, a grinding noise, and wind. 40 His arms extended outwards and up into the sky. They were like black snakes with five heads each, and flickering tongues. 41 He used his bow to obscure the expanse of heaven behind salvos of arrows of various kinds, and behind iron bludgeons too. It was as if he were obscuring it behind high mountains. 42 He stood there at the head of the army with his clothes rippling in the wind, looking like Mount Meru in person, its peak swallowed up by twilight sunshine. 43 He felled swathes of gods with the trees and the tips of mountaintops thrown around by the force of his thighs. It was as if he were felling great mountains with a thunderbolt. 44 Kālanemi pelted the gods with multitudes of knives and swords in battle. Their heads cut off, their chests split open, they were immobilised. 45 Dark-​elves, light-​elves, and birds fell, and so did great serpents. Some were smashed up by his fists, some were cut to pieces. 46 Kālanemi terrorised the gods in battle. Try as they might they couldn’t fight back effectively, and they became despondent. 47 During that onslaught Kālanemi trapped thousand-​eyed Shakra with webs of arrows. Although Shakra was riding on Airāvata, he couldn’t move. 48 During that onslaught Kālanemi rendered Varuna devoid of snares and inactive. Varuna looked like a raincloud with no water, or an ocean with no water. 49 During that onslaught, using iron bludgeons that took on any form he wanted, Kālanemi forced the grumbling lord of the world-​guardians, Kubera Vaishravana, to discontinue his wealth-​giving duties. 50 And during that onslaught Kālanemi tamed the immortal Yama, who destroys everyone with his weapon of death. Yama returned to his own quarter, the southern (yāmya) station. 51 Kālanemi defeated the world-​guardians, and then he appropriated their roles, dividing his own body into four and installing it in every quarter.

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Travelling along the celestial path that Svarbhānu had shown him through the constellations, he stole Soma’s beauty and his important remit. 53 He forced the bright-​beaming sun to move away from the gate of heaven, and he stole its remit, and its path to the north and the south, and its daily deed. 54 He saw Agni the fire god at the mouth of the gods, and made him stay at his mouth. He conquered Vāyu the wind god in no time, and made him do his bidding. 55   He  merged all the rivers into the oceans against their will, and put them under his control. Through his virility, the waters became part of his body. 56 And after putting the waters under his control—​the ones that rise in heaven as well as the ones that rise on earth—​he kept the earth well-​guarded, using the mountains. 57 That Daitya looked like the self-​born god:  he was the great lord of the great elements. He comprised everyone, and brought fear to everyone. 58   His  single  body contained the world-​guardians, and he also incorporated the moon, sun, and planets, and the fire and wind. That Dānava looked magnificent in battle. 59 He occupied the preeminent position at the origin and dissolution of the worlds, and the ranks of the Daityas praised him just as the gods praise the Grandfather. 52

38.  The Killing of Kālanemi Vaishampāyana said: There were five who, because of his perverse behaviour, wouldn’t join him:  Veda, virtue, patience, and truth, and also Lakshmī, who cleaves to Nārāyana. 2 The Dānava master was angered by their failure to follow him, and he followed Vishnu’s footmarks until he came to where Nārāyana was. 3 He spied the bearer of conch, discus, and mace sitting on the eagle, brandishing his splendid mace, ready to destroy the Dānavas. 4 The bird was Kashyapa’s crested son, luxuriant with feathers of gold, and Nārāyana sat skilfully astride him like a raincloud full of water, his clothes like lightning. 5 When he saw Vishnu calm, reliable, and unshakeable, ready to destroy the Daityas in battle, the Dānava was shaken to the core. He said: 6 This is the enemy of the Dānava seers who came before us, the enemy of Madhu the ocean-​dweller, for sure, and Kaitabha. 7 This is our quarrel—​one that can never be ended, they say—​for which many Dānavas have been struck down in today’s hostilities. 8 This god is merciless in battle, and shameless with women and children. He made the Dānava women stray beyond their boundaries. 9 Among the gods he’s Vishnu, among the heaven-​dwellers he’s Vaikuntha, among the serpents in the waters he’s Ananta, and for the self-​ born he’s the self-​born. 1



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This is the lord of the gods, and we must tear him apart. Hiranyakashipu was killed after incurring his wrath. 11 The gods sitting beside the sacrificial fire shelter in his shade, and they get the triple oblation of ghee offered by the great seers. 12 He’s the reason why all those who hate the deities die. Our families have come upon his discus in battle. 13 He’s the one who risks his life fighting for the gods’ benefit. He throws his discus at his enemies, and its fiery energy matches the sun’s. 14 He’s the one who calls time on the Daityas, but since I remain and have become time, the fool will reap the consequence of outstaying his time. 15 Now, by good luck, this Vishnu has come within my sight. Today, pounded by my arrows, he’ll bow down to me alone. 16 Today, with good luck, I’ll kill this Nārāyana, the bane of the Dānavas, and avenge my ancestors in battle. 17 I’ll soon kill Nārāyana with arrows in battle. He takes on different forms to repel the Dānavas in battle. 18 This killer once became the one known for the lotus in his navel, and killed both Madhu and Kaitabha in the single sublime ocean. 19 He once made himself a double body that was half lion but in the shape of a man, and he killed my ancestor Hiranyakashipu all on his own. 20 Aditi, the mother of gods, once produced a fine child—​it was him, and striding with his three strides, he stole the three worlds. 21 But now that war is upon us once again on account of Tārakā, he’ll meet with me, and he and the gods will be destroyed. 22 After saying this, Kālanemi insulted Nārāyana in various ways with nasty confrontational speeches. All he wanted was to fight. 23 While he was being insulted by the demon chief, the mace-​bearer didn’t get angry. His mind had the power of patience, and he said with a smile: 24 So much for the power of pride, Daitya! But the power born from my displeasure is dependable. Your speech tries my patience, and you’ll be struck down for sins born of pride. 25 In my opinion, you’re a wretch. To hell with your army of words! The women only growl threateningly when the men aren’t there. 26 I see you’re following the path of your forebears, Daitya. But who can travel safely after crossing the line drawn by the patriarch? 27 You’ve caused trouble for the gods, so now I’m going to destroy you and restore each of the deities to their proper position. 28 During that altercation, while the bearer of the shrīvatsa was making this speech, the Dānava smiled in fury and put his hands on his weapons. 29 His eyes blood-​red with fury, he raised a hundred arms for battle holding every weapon, and he bashed Vishnu on the chest. 30 Led by Maya and Tāra, all the Dānavas raised their vicious weapons and attacked Vishnu in a free-​for-​all. 31 But while he was being smashed up in 10

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battle by powerful Daityas wielding every weapon, Hari didn’t waver. He was as unshaken as a mountain. 32 The great demon Kālanemi tackled the eagle. With several of his arms and all of his strength he hefted a great mace, and in his passion he hurled it, blazing and terrible, at Garuda. 33 The Daitya’s deed made that mace land on the eagle’s head, and Vishnu was taken by surprise. 34 When he saw the eagle reeling and his own body injured,* Vaikuntha’s eyes reddened with fury, and he picked up his discus. 35 Then, together with the eagle, the lord suddenly expanded and his arms extended, pervading the ten directions. 36 Filling the directions, the intermediate directions, the sky, and the earth, he swelled up as if he wanted to use his powers to stride across the worlds again. 37 As Madhusūdana the Slayer of Madhu expanded into the sky for the victory of Indra and the gods, the seers and light-​elves praised him. 38 Obscuring the directions with his arms, he strode across the jewel-​bearing earth with his feet, grazing heaven with his crown and the sky and clouds with his clothes. 39 He raised his discus Sudarshana, the terrible ruin of his foes, a sight to behold. It looked like a blazing fire, and with its thousand spokes it shone as if with sunbeams. 40 Its nave was hard as diamond, its edge was dusted with gold, and it brought danger—​it was splattered with the fat, bone, marrow, and blood of Dānavas. 41 In the dealing of blows it was one of a kind. Ringed by a rim like a razor, covered with wreaths and strung with garlands, it travelled at will and changed shape at will. 42 Created by the self-​born god himself, and spelling danger for every enemy, it was infused with the great seers’ frustrations, and war always drove it wild. 43 When it’s launched in a great battle the worlds and their standing and moving creatures are horrified, but carrion-​ eating creatures are delighted. 44 Its deeds are unparalleled, and it shines like the sun. Aflame with fury, the mace-​bearer lifted that discus in battle. 45 Using his own power to disarm the Dānava power, the bearer of fortune cut off Kālanemi’s arms with the discus in battle. 46 As for the Daitya’s one hundred gruesome faces, with their sparks and their hoarse laughter: using the discus, Hari struck them violently off. 47 But even after he’d had his arms cut off and lost his heads in battle, that Dānava didn’t waver. He remained as a headless trunk, like a tree with no branches. 48 Garuda spread his massive wings, accelerated to the speed of the wind, and knocked Kālanemi down with his chest. 49 Whirling out of the sky, his headless and armless body left heaven behind and crashed onto the face of the

* Compare Hv 34.46 above: Garuda is considered to be part of Vishnu.



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earth, making it shake. 50 And when the Daitya fell, the gods and the companies of seers praised Vaikuntha in unison, congratulating him again and again. 51 There were of course other Daityas in the conflict who showed courage, but Hari engulfed them all with his arms and immobilised them in battle. 52  He grabbed some by the hair, and attacked some at the throat. Tearing the face off one, he grabbed others by the waist. 53 They lost their mettle and their lives. Roasted by the mace and discus, they fell out of the sky onto the face of the earth, ruined in every limb. 54 When all the Daityas had been killed, the supreme mace-​bearing person remained. He’d done what Shakra wanted, and his task was complete. 55 And when the punishing war over Tārakā had finished, Brahmā, the Grandfather of the world, immediately arrived in the vicinity. 56 In company with all the brahmin seers as well as the light-​elves and bevies of celestial nymphs, that god of gods made a speech in praise of the god Hari: 57 A great deed has been done, god. Through the destruction of Daityas a thorn has been extracted for the gods, and we’re delighted. 58 The one you’ve killed, Vishnu, is the great demon Kālanemi. No one else was able to kill him in battle, only you. 59 Despising the gods, and the worlds together with their contents mobile and immobile, he culled the seers, and he even opposed me. 60 So I’m delighted by your savage deed, because Kālanemi here, who looked just like Death, has been felled. 61 Now come, if you please. We must return to the highest heaven. The brahmin seers who live there have assembled and are waiting for you. 62 For how can I grant you a wish, best of wish-​granters? You’re the one who grants wishes, even to the best gods and Daityas! 63 The triple-​world is thriving now that its irritant has been slain in this war, Vishnu. So give it back to Shakra the very great. 64 After Lord Brahmā had said this to him, Lord Hari used handsome words to address all the gods led by Shakra: 65 Thirty gods. While you’re all assembled, pay your respects to Indra the smasher of citadels, then listen to me and heed what you hear. 66 In this war, we’ve killed all those led by Kālanemi—​Dānavas full of courage, stronger even than Shakra. 67 During this great campaign, just two have escaped: Virochana’s son the Daitya chief Bali,* and Svarbhānu the great seizer. 68 So Shakra must return to his favourite quarter, and so must Varuna. Yama must guard his southern quarter, and Kubera the lord of wealth must

* For Bali and Virochana, compare Hv 3.60–​61 above. Regarding Bali’s escape, compare Hv 23.27–​31  above.

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guard the northern one. 69 The moon must move time onwards in its conjunctions with the constellations, and the sun and its biannual journeys must supply the cloud that begins the monsoon season. 70 The ghee portions must be sent on their way with the blessings of the superintending priests, and the brahmins must invoke the fires using the procedure laid down in the Veda. 71 The gods, the great seers, and the ancestors must be made happy in their desired manner—​by the offering of oblations, by private study, and by ancestral rites, respectively. 72 The wind must move around on its proper paths, fire must blaze in its three places,* and the three social classes† must use their intrinsic attributes to please the three worlds. 73 Rites must take place, officiated by brahmins who must be consecrated for the purpose, and all the officiants must receive their sacrificial gifts as promised. 74 Through their gracious and gentle activities, the sun must continue bringing refreshment to the senses, the moon to drinks, and the wind to the vital powers within living beings. 75 And the water-​bearing rivers—​the mothers of the triple-​world, great Indra—​must all descend, properly and gradually, to the sea. 76 Be happy, deities. Don’t be afraid of the Daityas. I’m leaving for Brahmā’s eternal heaven, and I wish you well. 77 But don’t be complacent, whether in your own homes in heaven or, more particularly, in battle, for Dānavas are always sneaky. 78 They strike at weak spots and are fickle by nature, whereas you are gentle, upright in character, and honest in your intentions. 79 After he’d said this to the ranks of the gods, glorious Vishnu, whose power is his truth, set off for Brahmā’s heaven with Brahmā. 80 This marvel of Vishnu and the Dānavas—​which is what you asked me about‡—​took place during the war over Tārakā.

* The three places refer to the three fires of the solemn ritual: the householder’s fire, the offertory fire, and the southern fire. † The three classes are: brahmins, kshatriyas, and vaishyas. ‡ This refers back to Janamejaya’s multifaceted question at Hv 30.



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The Divine Plan 39.  Description of Brahmā’s Heaven Janamejaya said: Vaikuntha went off to Brahmā’s heaven together with Brahmā, the god of gods who was born in the waters. But what did he do then, brahmin? 2 After he’d finished killing the Daityas, why was Vishnu led away by the first god, the one born in the waters, before he’d been fêted by the gods? 3 What position did the sovereign creator of beings occupy in Brahmā’s heaven? Or what business did he conduct there? Or what promise was he keeping? 4 How is it that, even while Vishnu’s away there in Brahmā’s heaven, this whole wide world attains the rich prosperity that gods, demons, and humans praise? 5 When he’s in Brahmā’s heaven, how does he fall asleep at the end of the hot season and wake up when the clouds have gone? How does he carry the yoke of the world? 6 I want to know about all the holy one’s celestial adventures in heaven, great brahmin—​in detail, just as they happened. 7 Vaishampāyana said: First you must hear the particulars about Nārāyana’s functions, and then about how he enjoyed himself, together with Brahmā, after reaching Brahmā’s heaven. 8 But his path is subtle and hard for even the gods to follow, so while I’m relating what I can, you must listen to every word. 9 This god contains the worlds, and the three worlds are made of him. He contains the gods, and the gods in heaven are made of him. 10 Everything that prospers on account of a god actually comes from Janārdana. Whatever comes from the gods should be seen to come from Madhusūdana. 11 The world that wise people know to be made of soma and fire is the world the Grandfather knows to be soma, fire, and Vishnu. 12 As yoghurt comes from milk, and ghee from yoghurt, so, as the elements are being churned, the world comes from Janārdana. 13 As the supreme soul is distributed through the senses and elements, so Hari is known across the Vedas, gods, and worlds. 14 As the acquisition of senses and elements is prescribed for those embodied on earth, so the acquisition of Vishnu as the master of one’s life is prescribed for the gods in heaven. 15 He’s the one who rewards the officiants for their session, for he alone is the purifier, the supreme soul who holds the cosmic framework in place. He’s honoured by Vedic hymns as if he himself were the sacred word. 16 Many fail to appreciate his extent and call upon others, but this Mādhava knows the extent of the worlds, and what’s beyond them. 1

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He dazzles the gods. The gods can only run around after him. Hear now what he did in Brahmā’s heaven on that occasion. 18 Vishnu went to Brahmā’s heaven, inspected the Grandfather’s residence, and paid his respects to all the seers in the manner customary among seers. 19 First he watched the fire as the great seers made their offerings into it at the rite, and then the majestic one performed his own act of worship, as per the morning service. 20 During the ghee offerings he saw a double of himself standing there eating the sacrificial portion that the great seers presented. 21 The inconceivable god made a tour of Brahmā’s eternal heaven, honouring the honourable seers of brahmin splendour. 22 He surveyed the sacrificial posts that the brahmin seers had erected for their rites—​hundreds of them, all labelled and decorated with wooden rings on top. 23 He smelled the ghee-​smoke and wandered around the place, listening to the Vedas that the brahmins intoned, watching himself being honoured with offerings. 24 The seers, the gods, the superintending priests, and the attendees at the sacrificial assembly all held out their arms with the guest-​offering, and with their mouths covered by veils they said to him: 25 You’re welcome, supreme lotus-​navelled god of great glory. Accept this guest-​offering that’s been consecrated with Vedic formulae. 26 You’re the master of this pure rite, you purify our foot-​wash water, for you’re the guest mentioned in the Veda—​to see him is always to honour him. 27 While you were away fighting, Vishnu, our rites weren’t performed, for when a rite’s not for Vishnu its performance isn’t prescribed. 28 And if you appreciate that you’re the one we’re honouring here, then you must also be the one to provide the reward for the rite, and for the gifts given to the priests. 29 The holy one saluted the brahmins in return, and obliged. And the Grandfather Brahmā himself was delighted, there in Brahmā’s heaven. 17

40.  Vishnu Asleep and Awake Vaishampāyana said: After being praised by the seers, Lord Hari entered the ancient house of brahman: the celestial Nārāyana ashram. 2 Having taken his leave of those in the sacrificial assembly, and having paid his respects to lotus-​born Brahmā, the first god, he entered the place in a good mood. 3 And as his holiness entered the Nārāyana ashram that was known by his own name, he put away his weapons. 4 There he saw his own home, which was well looked after by companies of sprites, and by the eternal great seers. It looked like the ocean. 5 It contained the rainclouds that destroy the world, it contained the domains of the constellations, it was submerged in a flood of darkness and unassailable by gods or demons. 6 The wind had no dominion there, and nor did the moon or sun, 1



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but because of the lotus-​navelled god’s beauty the whole place was filled with fiery energy. 7 As soon as he’d entered the place he put up his bulky dreadlocks, assumed his thousand-​headed form, and got ready for bed. 8 Sleep—​the dark lady with the dark body and the eyes, who knows when the worlds will end—​ approached the great one. 9 Supreme among those who observe vows, Hari lay on his celestial bed, which was as cool as the clouds over the ocean, and he observed a vow called the single-​ocean vow. 10 And while the great Lord Vishnu was sleeping, the gods and the ranks of seers paid him homage for the good of the world. 11 As he slept, a lotus rose from inside his navel and shone like the sun—​ the home of Brahmā, the first god. 12 Even while he’s sleeping the great sage’s hands are busy pulling Brahmā’s strings, making the course of time revolve for all the worlds. 13 Clumps of creatures are blown out of his open mouth on the breeze of his snores. They come out of and go back into him in batches. 14  Once each batch of creatures has been emitted, Brahmā himself divides it into four groups,* and then each creature goes its own way, its conduct dictated by its own karma. 15 Neither Brahmā himself nor the ageless brahmin seers understand Vishnu when he’s made of sleep, engaged in yoga, encased in darkness. 16 No, none of the brahmin seers accompanying the Grandfather understand that god, who’s sometimes asleep, sometimes sitting on his throne. 17 For who is awake in this matter, and who is asleep? Who is alive, and who doesn’t stir? Who has the pleasure? Who has the splendour? Who is it that’s darker than dark? 18 People have become aware of that god through the celestial evidence in the Vedas, but they’ve been unable to worship him on the basis of his deeds and births. 19 Yet the seers who know his tale from the legends that tell of him expound it as the old story of old stories. 20 His ancient tale is heard even among the gods, and ever since that great old tale’s been told, it’s been the best tale there is. 21 His tale proceeds from his peculiar power, and since even the Veda knows of that tale, he pervades the texts both sacred and secular. 22 During the period of creation, he works for the welfare of the worlds’ beings: Madhusūdana the Slayer of Madhu wakes up to destroy Dānavas. 23 The lofty one falls asleep at the end of the hot season, and while he’s asleep the gods are unable to perceive him, but he wakes up when the clouds disappear. 24 While Madhusūdana’s asleep the sacrificial rites purified by Vedic formulae don’t take place. His rites resume in the autumn when he wakes up. 25 And while Vishnu is asleep, Indra the lord of the clouds and smasher of citadels does Vishnu’s job and keeps the wheel of the year turning. * These four groups are the four social classes.

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Without warning, the secret power that stays in the world under the name of Sleep becomes hostile and horrible, a night of destruction for earthly kings. 27 Her body’s the door of darkness, the destroyer of nights and days, the terrible taker of half the life of everything on earth that breathes. 28 No one who’s subject to her can resist her onslaught: yawning again and again, it’s as if they’re sinking into the great ocean. 29 For mortals on earth, Sleep is sometimes caused by food or by fatigue, but she’s normal for everyone at night. 30 The rule among those embodied on earth is that she disappears at slumber’s end, but that at their hour of death she suddenly stops creatures breathing. 31 Even among the gods, no one apart from Nārāyana has resisted her. This extraordinary power, the friend of all-​ destroying Time, is born from Vishnu’s body. 32 She’s the one who’s visible, lotus-​eyed, in Nārāyana’s mouth.* She deludes creatures and takes possession of the worlds in no time. 33 And just as a faithful wife is maintained by an honourable husband, so this lady is maintained, for the good of the worlds, by the god of the dark path. 34 So Vishnu the imperishable lay there, in the Nārāyana ashram, enveloped by the lady Sleep, bamboozling the world. 35 And as the great one slept, thousands of years passed by. The krita age passed by, and so did the superb tretā age, 36 but towards the end of the dvāpara the majestic one discerned that the worlds were in deep distress, and he awoke, to the praises of the great seers. 37 The seers said: Lay aside your natural sleep, like a used garland. The gods here, together with Brahmā, are keen to see you. 38 These seers know the brahman, speak in praise of the brahman, and keep their vows, and they’re glorifying you, Hrishīkesha. 39 Vishnu, creator of the elements, listen to the honest words of the faithful elements earth, space, fire, wind, and water. 40 The seven sages and the companies of sages praise you truly, god, with charming sung eulogies. 41 Get up, lotus-​navelled god of great glory, with your eyes like hundred-​petal lotuses! There’s good reason to, because there’s a task that’s too difficult for the gods. 42 Vaishampāyana said: Hrishīkesha brought the whole world into focus, and banishing the thick darkness he stood up, blazing with supreme glory. 43 He saw the gods and the Grandfather who had assembled and approached him for the sake of the world, all of them agitated and trying to speak. 44 Hari, his eyes refreshed from his sleep, addressed the gods with a speech full of sense, logic, and justice, a speech intended to elicit the facts of the matter: 26

* This seems to refer to Mbh 3.186 where, between one cosmos and another, Mārkandeya enters Vishnu’s mouth and witnesses the unmanifest cosmos within his body.



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Who’s your quarrel with, gods? Where’s your fear come from? Who needs something doing, and how? Have I  neglected something? 46 Surely there’s no infelicity at large in the world, caused by Dānavas, making trouble for humans? Quick! I want to know. 47 In the presence of those who know the Veda, I’ve left the supreme bed behind. What shall I do for you, intent as I am upon your welfare? 45

41. Brahmā Describes the Earth’s Burden Vaishampāyana said: After hearing what Vishnu said, Brahmā, the Grandfather of the world, made a fine speech that was beneficial for all who lived in heaven: 2 Vishnu, killer of demons. While you’re at the helm keeping the gods safe in war after war, they’re not in any danger. 3 While Shakra the chief of the gods is winning, and you keep killing demons, how could humans who give due consideration to their duties be in danger? 4 The humans are intent upon truth and duty and free of distress, and Death can’t inspect them until time’s passage permits. 5 The rulers of the people and of the earth take one-​sixth in tax, and they don’t secretly sow divisions against each other. 6 They treat their subjects well, so the taxpayers don’t criticise them. They spend wealth on those who don’t pay tax,* but they’re always refilling their treasuries. 7 Each one of them protects his own prosperous people with great patience, preserving the four classes properly without harsh punishment. 8 They’re duly honoured by their advisers, and creatures have no cause to fear them. Equipped with fourfold armies,† they employ the six strategies.‡ 9 All have mastered the martial arts, all are versed in the Vedas, and all make offerings at the proper times with rites that include generous gifts to the priests. 10 After honouring the Vedas with their preparatory ritual observances and the great seers with their chastity, they refresh their forefathers with hundreds of pure ancestral offerings. 11 They know the threefold lore, sacred, secular, and juridical. There’s nothing 1

* For those exempt from paying tax, see Manusmriti 7.133 (Vedic scholars); 8.394 (the blind, idiotic, crippled, aged, and those who look after Vedic scholars). † A fourfold army includes warriors on foot, on chariots, on horses, and on elephants (compare pawns, bishops, knights, and rooks). ‡  The six strategies are making peace, initiating hostilities, staying put, marching into battle, seeking refuge, and duplicity. See Arthashāstra 7.

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on earth that they don’t know—​12 they’ve realised the significance of the precedent and the consequent. Those kings are as brilliant as the great seers, and capable of making it the krita age again.* 13 It’s because of their majesty alone that Vāsava rains favourably, the winds blow properly, the ten directions are free of dust, 14 the jewel-​bearing earth is free of calamities, the planets keep to their orbits, the moon and the constellations perform their conjunctions auspiciously, 15 the sun makes its two journeys as it should, and the oblation-​eating fire is sated by various offerings and smells sweet. 16 Since no mistakes are being made, and the proper performance of duties is thus satisfying the whole earth, why would people be afraid of Death? 17 As those mighty kings pursue each other, blazing with glory, the face of the jewel-​bearing earth is trampled by their armies. 18 While being trampled by the kings, this broad earth has been worn out by their weight, and she’s come to me like a ship on the verge of capsizing. 19 Sweating, and welling up with tears again and again, she looks like she does at the end of the age, when the mountains that hold her down have been unfastened. 20 The jewel-​bearing earth is quite worn out by the bodies and brilliance and power of the kshatriyas, and by the numerous nations of people. 21 In town after town each king is surrounded by armies reckoned in the tens of millions, and in realm after realm there are numerous villages—​ hundreds of thousands of them. 22 Because of the thousands of mighty kings and their armies, and the kingdoms full of tens of thousands of villages, the earth has no space left. 23 Placing the god Death, emaciated and helpless, before her, she’s come to my home, Vishnu, and you are her last resort. 24 For those who live there, this earth is a place of karmically significant deeds. She’s become distressed, but she mustn’t be allowed to perish, for she’s the eternal earth. 25 Her affliction could have very bad consequences, Madhusūdana:  the world could be damaged, and the people could neglect their ritual duties. 26 She’s exhausted, that’s perfectly clear. Oppressed by a surfeit of kings, the steady one has abandoned her natural tolerance and become unsteady. 27 We’ve heard this from her, and now you’ve heard it too. We’re consulting you with the aim of removing her burden. 28 While the kings expand their kingdoms they all stay on the true path, and the other three classes of people are subordinate to the brahmins, 29 and

* Some Mahābhārata passages suggest that the four ages do not necessarily have a set sequence, but that the age is dependent on the king’s behaviour. See e.g. Mbh 12.70.



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everything that’s said is truthful, and the social classes are devoted to their duties, and all the brahmins are devoted to the Veda, and all the people are devoted to the brahmins. 30 So it’s in the interests of virtue for people to live in the world, and a plan must be devised to ensure that virtue isn’t destroyed. 31 This earth is the recourse of good people—​there is no other—​and if something’s good for her, it must be virtuous. Regarding the removal of the earth’s burden, the task is to kill just the kings. 32 So come, your eminence, so that we can take counsel together. We must make the jewel-​bearing earth our priority, and travel to the summit of Mount Meru.

42.  The Speech of the Earth Vaishampāyana said: Vishnu simply agreed, in a voice that was like rainclouds on a stormy day. With a thunderous expression on his face, he set out with the others, like a mountain surrounded by stormclouds. 2 Hari’s body was dark, and he wore a dark knot of dreadlocks that flashed with jewels and pearls, shining like the moon through clouds. 3 The glorious shrīvatsa, a raised stripe of curly hair, was resplendent upon his broad chest, curving in between his two nipples. 4 Hari the eternal guru of the worlds was a sight to behold, clothed in yellow clothes, like a mountain wrapped in clouds at twilight. 5 As he travelled on the eagle, with lotus-​born Brahmā mounted behind him, all the gods followed him, their eyes fixed upon him. 6 Before too long they came to the jewelled mountain, and there the deities saw their very own hall of assembly, which can assume any form at will. 7 It stood on the peak of Mount Meru as bright as the sun, with golden-​footed pillars and diamond-​studded archways. 8 Crowned by clusters of flying chariots, it moved around as it pleased, decorated with jewels—​its interior was a mass of jewels—​and richly adorned with imaginative paintings. 9 Studded with cut jewels and festooned with the flowers of every season, it was heavenly. It was built by Vishvakarman All-​Maker* and sustained by heavenly magic. 10 With joy in their hearts, the thirty gods all entered that handsome hall as directed, in order of rank and age. 11 They sat down in the aforementioned flying chariots, and on chairs, thrones, stools, rugs, and cushions. 12 Then Vāyu the wind god, as politely 1

* For Vishvakarman, see Hv 3.39–​41 above.

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directed by Brahmā, went all around the handsome hall asking for silence. 13  And when the assembly of those who live in the third heaven was quiet and still, the earth made her speech in a painfully pitiful voice: 14 In the beginning, long ago, this lotus-​born god put me together. I was coated by two huge demons that he’d created earlier out of dirt. 15 While this great Vishnu was asleep on the great restless ocean, those two were born in his ear-​holes. They floated there, like two wooden walls. 16  As politely directed by Brahmā, Vāyu himself entered them, and then those great demons expanded, hiding the sky. 17 After Vāyu had invigorated them Brahmā took hold of them, and examining them each in turn he noticed that one of them was softer, and the other was hard. 18 So the water-​born master gave them their names: the soft one (mridu) was called Madhu, and the hard one (kathina) was Kaitabha. 19 After they’d been named, those Daityas roamed across the whole world—​the single ocean—​proud of their power, spoiling for a fight, and completely fearless. 20 Brahmā, the Grandfather of the world, saw them coming, and there and then he disappeared into the single ocean’s watery expanse. 21 Brahmā, the god with four faces, was satisfied with his hiding place, inside the lotus that had grown out of the lotus-​navelled god’s navel. 22 Nārāyana and the Grandfather both stayed within the waters, resting in the waters for many multitudes of years without a care. 23 Then, after a long time, Madhu and Kaitabha came upon the place where Brahmā was staying. 24 When the glorious lotus-​navelled god saw those two terrible massive demons crazy for battle, he got up from his bed immediately. 25 Then, while the world was a single restless ocean, while the triple-​world was all water, there was a fight between him and those two—​a terrible 26 and tumultuous fight. Years numbering in the thousands went by, but still the battle didn’t wear the two demons out. 27 Then, after a long time, those battle-​crazy Daityas spoke to god Hari Nārāyana with joy in their hearts:* 28 We’re delighted by the way you fight. It would be to our credit to be killed by you in battle. Kill us—​but not where the earth is flooded over with water. 29  And if we’re killed may we become your sons, supreme god. For we’re determined to become the sons of whoever defeats us in battle. 30 Well, during the fight he used two arms to pick those two Daityas up out of the water, and he squeezed them, and Madhu and Kaitabha both met their deaths.

* Hv 31.18 mentioned that Vishnu granted Madhu and Kaitabha a wish of their choosing. Their speech here at Hv 42.28–​29 seems to be in response to this offer.



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Then they were both washed around in the water, and their bodies combined into one. And as they were churned about by the water’s waves, the two Daityas emitted fat. 32 Then the water was absorbed by the fat. Because of those two, it disappeared. And Lord Nārāyana emitted creatures once again. 33 I was covered in the fat of the Daityas, and hence I’m known as Medinī, the Fatty Lady. And through the power of the lotus-​navelled god I was made permanent, for the sake of human beings. 34 He came another time as a boar, and as Mārkandeya watched, he raised me out from under the waters with one tusk. 35 Then another time, in front of you all, mighty striding Vishnu took me away from Bali Daitya. 36 And since I’m now being stricken again, I’ve come without a protector to the protector of the world, this god here, the mace-​bearer. I’ve come to the shelterer for shelter. 37 They say that gold’s guru is fire, the cows’ guru is the sun, and the constellations’ guru is the moon. Well, my guru is Nārāyana. 38 Though I carry the world of standing and moving creatures all by myself, the mace-​bearer carries all this that I carry. 39 Rāma Jāmadagnya divested me of kshatriyas because he wanted to remove my burden, and in his passion he did it twenty-​one times. 40 At an ancestral offering to his father, that Bhārgava raised me up onto the altar, satisfied me using the blood of the kings, and then entrusted me to Kashyapa. 41 Stinking of bone, fat, and flesh, wet with the blood of the kshatriyas, I was handed over to Kashyapa like a nubile young woman. 42 And that brahmin seer said to me: Why are you downhearted, broad one? This is common practice for the wives of heroes. Enjoy it, wife of heroes. 43 So I  said to Kashyapa, who does the world good:  Brahmin. The great Bhārgava has killed my husbands. 44 I’m bereft of the kshatriya braves, who lived by the way of the sword. My towns have been emptied, I’m a widow, and I can’t live like this, 45 so I must be given a husband—​a king as good as you, your eminence, who would take care of me, with my villages and towns, garlanded by the sea. 46 His masterful eminence listened to my proposal and agreed to it. Consequently he gave me away to Manu, the leader of human beings. 47 So I went to the great and good Ikshvāku family that comes down from Manu, and for a long time I went from king to king. 48 That’s right, I was given away to Manu, the wise leader of human beings, and I was enjoyed by royal families who were as good as the families of great seers. 49 Many are the kshatriya champions who won me and went to heaven. When they succumbed inevitably to the will of time, I’m the one they died for. 50 Some of the world’s quarrels over me have been laid to rest, and others are still ongoing, between powerful kshatriyas who don’t turn away from battle. 31

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Now I’ve become bowed down because of the sacred business that’s in progress for all of your sakes, and so, for the good of the world, you must create a pretext for destroying the kings in battle. 52 If he cares about me, the one glorious discus-​wielder must protect me by relieving me of my burden. 53 I’m oppressed by the burden, and I’ve come to him seeking shelter, so Vishnu here must tell me if the burden can be removed. 51

43.  The Gods Descend into their Characters Vaishampāyana said: After they’d listened to the earth’s speech, every single one of the heaven-​ dwellers reflected about what ought to be done in that matter. Then they said to the Grandfather: 2 Your lordship, the earth’s burden must be lightened. You gave everybody their bodies, you’re the lord of the world. 3 So what should great Indra do, and Yama and Varuna, and Kubera the lord of wealth? What should Nārāyana himself do? 4 What should the moon, sun, and wind do, and the Ādityas and Vasus, and the Rudras who nurture the world, 5  and  the two supreme Ashvin gods, and the Sādhyas who live in the third heaven, and Brihaspati and Ushanas, and Death, and Kali too? 6  Brahmā, what should Shiva Maheshvara do, and Guha and Vishākha, and the dark-​elves, monsters, light-​elves, celestial singers, great snakes, 7 great rocky mountains, great rolling oceans, and the celestial rivers led by Gangā, lord of the gods? 8 If what you need to do for the earth needs to be done in a war of the earth’s kings, then quickly, master, tell us how the roles are to be allotted. 9 We can all be up in the sky at the same time as being kings on earth. So into what characters shall we make our descent, Grandfather? 10 We must send bodies—​ including bodies that aren’t born from wombs—​onto the face of the earth, into the families of kings, and the families of brahmin superintending priests. 11 The gods were united in their task. The Grandfather of the world heard this great determination of theirs, and surrounded by the gods he said: 12 Most excellent gods, I’m delighted that you too have this intention. Send out portions of your own bodies onto the earth, containing your individual energies. 13 Most excellent gods, each and every one of you must descend with your own essence, to refresh the earth goddess and ensure the welfare of the triple-​world. 14 I’ve already anticipated this earthly appearance, within the earth’s Bhārata lineage. Listen to what I’ve done. 1



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In the primordial ocean, gods, I’d gone across to the western shore and was sitting down there with my son, the great Kashyapa. 16–​17 And as he was telling these stories and those stories, telling stories of former events according to the people’s knowledge of them, and many different kinds of accounts as per the old lore, the ocean suddenly turned up there, with the Gangā, in a flurry of winds and rainclouds. 18 Covered with the weird varieties of sea-​monster that live in his waters, his gait choppy with waves and sudden lurches, 19 his body shining with shells and pearls and decorated with corals and crystals, his tide full in conjunction with the moon, the ocean growled like a thundercloud 20 and soaked me with sudden streams of salty water, overstepping his own shore and drenching me completely. 21 The ocean seemed determined to pound that place with water. So in an exasperated voice, I told him to calm down. 22 As soon as he was told to calm down, the ocean took on a bodily form. Solidifying his mass of waves and billows, he stood there blazing with royal majesty. 23 I then went further and cursed the ocean and the Gangā, but I made the decision to do so for a good reason, seeking your advantage. I said: 24 Get away, restless ocean. Since you’ve appeared in a form that’s like that of a king, you’ll become a real king, a protector of the earth. 25 You’ll become the people’s provider, the heir of the Bhārata family, but because of your own special energy you’ll maintain your innate playfulness even there. 26 And because when I told you to calm down (shānta) you took on a body (tanu), so you’ll become Shantanu,* your fine body (sutanu) famous across the world. 27 The supreme River Gangā will give herself to you there in a gorgeous form, with tapering eyes and a body magnificent in every feature. 28 When he heard this, the ocean was furious. He came up to me and said: Master. Lord god of gods. Why have you cursed me? 29 I’m obedient to you, made by you, and devoted to you. Why have you cursed me, your own son, of your own accord, with unworthy words? 30 Brahmā, your holiness, it’s by your grace that I’m enlarged in my excitement at full moon. So if I stray, is that my own fault? 31 If you’re sprayed by water that’s tossed in the wind at full moon, your holiness, is that really a reason for cursing me? 32 I’m agitated for three reasons:  because of the great winds that are blowing, because of the thickening clouds, and because of my connection with the full moon. 33 So if I’m guilty because of causes that you set in motion, Brahmā, you ought to forgive 15

* The backstory of Shantanu given here differs from that of Mbh 1.91, where King Mahābhisha is posthumously cursed to return to earth and become Shantanu.

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me. The curse must be rescinded. 34 I’m all alone, undone by the curse. But if you consider the evidence in this way, lord of the gods, you must have mercy upon me. 35 And god, you should also show your kindness to Gangā here. You’ve commanded her to go to the earth, but her offence is the same as mine. 36 The great restless ocean was shaken up, knocked to the winds by the curse. He was ignorant of the divine reason for it. I spoke to him in a soft voice: 37 Calm down. Have no fear, perceptive one, I  am merciful. Lord of the rivers, listen to the future reason for this curse. 38 Lord of the rivers, you must leave your oceanic body behind, go into the Bhārata lineage, and instil your new body with your own distinctive energy. 39  Great ocean, master of waters, you’ll enjoy yourself there full of royal splendour as a master of the earth, protecting the four social classes. 40 Gangā here, the supreme river, will attend upon you, bearing a human form, and at that time her body will be sensational. 41 When you’re taking your pleasure with this daughter of Jahnu as a result of my command, ocean, you’ll forget the wetness of waves. 42 You must hasten to obey this divine command, ocean, marrying Gangā in accordance with the method of the patriarchs.* 43 The Vasus have been expelled from heaven into the world below, and I’ve appointed you to sire them. 44 As her offspring, I’m providing Jahnu’s daughter with those eight babies. They’ll match the sun’s qualities and bring joy to the gods. 45 You’ll soon father the Vasus and make the Kuru family great, and then, ocean, you’ll leave that body behind and enter your oceanic body once again. 46 Supreme gods, it was for your benefit that I spoke in this way on that occasion, since I was aware of the earth’s future burden, consisting of kings. 47 That’s why I  developed the lineage of Shantanu, into which the Vasus, denizens of the third heaven, were born from Gangā on earth. 48 A  son of Gangā is still there on earth to this day—​the eighth Vasu.† These seven Vasus here have returned. He alone remains. 49 From a second wife‡ Shantanu’s second self was born:  majestic Vichitravīrya. He was a magnificent king. 50 And now there are two sons of Vichitravīrya upon the earth as well:  the famous princes Pāndu and Dhritarāshtra, both of them bulls of men. 51 Pāndu there has two wives, both

*  The method of the patriarchs is one of the eight standard marriage-​methods listed at Manusmriti 3.20–​35. Its name suggests an emphasis on progeny. † The eighth Vasu is Gangā’s son Bhīshma. ‡ Shantanu’s second wife was Satyavatī. For her backstory, see again Hv 13.24–​40 above.



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of them glorious, youthful, and virtuous:  Kuntī and Mādrī, like two divine maidens on earth. 52 And King Dhritarāshtra has a single wife of comparable conduct:  Gāndhārī, famous across the land, always steadfast in her vow towards her husband. 53 Your characters must be distributed here as two rival parties, and there’ll be a great war between the sons of those two kings. 54 In their war of succession there’ll be a massacre of kings, and there’ll be great distress, just as there is at the end of the age. 55 When the kings and their armies kill each other the earth will be relieved, and her many towns and kingdoms will be spaced out. 56 As I  foresaw in former days, at the end of the dvāpara age the kings on their vehicles of war will go to their destruction by the sword. 57 Then, using fire and the power of his missiles, Shankara’s character* will burn the remaining people while they’re sleeping at night, oblivious. 58 And when this man of cruel deeds—​the image of Death—​has departed, I’ll declare this third age, the dvāpara, to be over. 59 After that, once Maheshvara’s character has slunk away, Maheshvara’s age will set in: the fourth age, when men are merciless, 60 and people apply themselves to bad behaviour, and there’s hardly any good behaviour, and concern for truth vanishes, and the quantity of falsehood increases. 61 The world’s entire population will follow the two gods Maheshvara and Kumāra, and no one will live to old age. 62 So this is the best option: the death of the kings on the earth. Gods, you must all descend into your characters without delay. 63 Let’s see. The portion of Dharma the god of duty must surely be assigned to Kuntī and Mādrī, and Kali the god of strife, the root of the conflict, must be assigned to Gāndhārī.† 64 Driven on by time, all the kings will become passionate about the earth and, desperate for war, they’ll form into these two camps. 65 This jewel-​bearing earth, the supporter of the world, may now go back to her own home. The plan that’s been arranged will put an end to the kings, and will become famous across the world. 66 After listening to the Grandfather’s speech, the earth took the god Death with her, left by the way that she’d come, and went to await the destruction of her kings. 67 For the punishment of the gods’ enemies, Brahmā gave orders to the gods. He gave orders to the ancient seer Nara, to Shesha the bearer of the earth,

* Shankara’s character is Ashvatthāman. This verse describes the events of Mbh 10. † These two, Yudhishthira and Duryodhana, are the eldest sons of the two brothers and the leaders of the two sets of cousins.

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to Sanatkumāra, to the Sādhya gods, to the gods led by Agni, to Varuna, to Yama, to the sun and moon, to the light-​elves and celestial nymphs, and to the Rudras, Ādityas, and Ashvins. 69 Then every single one of those gods sent a portion of themselves down to earth, as per the descent into characters that I described for you earlier.* 70 The gods were born on the face of the earth, some from wombs, some not from wombs, and they became leaders as hard as diamond, killers of Daityas and Dānavas, like forests of palm trees. 71 Some had the strength of ten thousand elephants, some had the force of a flood. They had forearms like iron clubs, and could withstand maces, iron clubs, and spears. They could attack using mountain peaks, so they could certainly all fight using iron clubs. 72 The gods were born in their hundreds and thousands as rulers in the Vrishni lineage, in the Kuru lineage, and among the Pānchālas, 73 and they were also born in families of accomplished brahmin ritualists, as great archers versed in every missile but still intent upon studying the Veda. 74 When angered they could move mountains, break open the earth, fly up in the air, or stir up the great ocean. 75 So, as mentioned, Brahmā, the master of past, present, and future, gave the gods their orders. And after entrusting the worlds to Nārāyana, he was at peace. 76 Hear now how Lord Vishnu, the master of the gift of life, descended onto the face of the earth for the welfare of creatures. 77 Since Lord Nārāyana wanted to be famous, he was born into the honourable family of Vasudeva the wise, who hailed from the lineage of Yayāti. 68

44. Nārada Reports from Mathurā Vaishampāyana said: Death and the earth had done what they came to do, and had made the appropriate courtesies and departed. The descent of the gods into characters in the Bhārata family had taken place:  2 Dharma and Shakra and the wind had gone down and taken their parts, and the healers of the gods, the Ashvin twins, had taken theirs, as had the sun.† 3 Before that, the priest of the gods had gone down with a part,‡ and even before that, the eighth Vasu had gone to earth and into his part. 4 Death had gone to earth and into his 1

* This refers to Mbh 1.61, where full details were given of who became manifest as whom. † This cohort comprises the five Pāndavas and Karna, their elder brother. ‡ According to Mbh 1.61.63, Brihaspati, the priest of the gods, becomes Drona.



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part, and Kali the god of strife had gone into his, and the moon and Fire and Varuna had gone to earth into theirs. 5 Shankara had gone into his part, as had the heaven-​dwelling Vishva gods; and the light-​elves, serpents, and dark-​elves had gone into their parts and characters too. 6 After these parts had crossed down from sky to earth, Nārada appeared, concerned about Nārāyana’s part. 7 With eyes like newly risen suns, he looked like a blazing fire. Sporting a thick knot of dreadlocks that leaned to the left, 8 he was clothed in clothes as bright as moonbeams, wore gold ornaments, and carried a huge vīnā,* like a mistress clinging to his middle. 9 With a black antelope skin for his upper garment, a golden sacred thread, a staff, and a water-​pot, he was like a second Shakra there in person. 10 He’s a learned great seer who knows the lore of the light-​elves and divulges secrets on earth. He takes pleasure in quarrels: he’s like a planet whose appearance portends quarrels. 11 He’s a holy brahmin, a singer of the four Vedas, and of the four main priests he’s the chanting priest. He amuses himself with his enemies, like a second god of strife. 12 That immortal brahmin seer Nārada visited Brahmā’s heaven, stood up in the middle of the gods’ assembly hall, and said to Vishnu in some agitation: 13 Vishnu. Although the thirty gods have made their descent into their characters, this isn’t enough to effect the destruction of the kings. 14 And since royal and military power is dependent upon you, master of methods, it seems to me that this objective calls for Nārāyana to become a man. 15 Isn’t it fitting, god, that a mission for the good of the earth—​such as this is, god of gods—​ should have you participating in it, since you’re the one who understands it and appreciates its true significance? 16 For you’re the sight of those that see, the laudable master of the masterful, the supreme yogi of the yogis, the motion of those that move. 17 You’re the lord who comes first of all, so why have you watched the portions of the gods leave, without sending your own portion to help the jewel-​bearing earth? 18 The gods’ parts are fashioned from you, and if they’re led by you and urged on by you they’ll be successful upon the earth, proceeding from one task to another. 19 So I’ve come in haste to the gods’ assembly just in order to encourage you, Vishnu. But now listen to the reason why. 20 The Daityas that you defeated in the war over Tārakā have gone down onto the face of the earth, Vishnu. Listen to what they’re up to.

* A vīnā is a musical instrument whose strings are played with the fingers.

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A town has sprung up on earth, going by the name of Mathurā. Located on the bank of the Yamunā, it’s a prosperous town, crowded with people. 22 There was once a massive Dānava called Madhu, invincible in battle. He had a dreadful forest called Madhu’s Forest, thick with huge trees, where he lived in those days, in great prosperity. 23 He had a massive Dānava son named Lavana who exercised his monstrous power, terrifying all creatures. 24 Amusing himself there for many many years, that wild Dānava drove the people away, and the companies of gods. 25 When Dasharatha’s son Rāma, who knew his duty and struck fear into monsters, was established in impregnable Ayodhyā, ruling his kingdom, 26 this Dānava, living in his dreadful forest proud of his power, sent an envoy to Rāma with an aggressive message: 27 I’m from a nearby region, Rāma, and that makes me your enemy, because kings don’t like a neighbour who’s proud of his strength. 28 If he’s true to his royal vow, wants what’s good for his subjects, and wants his realm to prosper, a king must conquer all his enemies. 29 But if a king whose hair is still damp from his consecration wants to be popular, he must first conquer his senses, for once they’ve been defeated, victory is certain. 30 For advice about behaviour there’s no teacher like the people, especially for a king who wants to do things properly. 31 But in times of misfortune, even a low-​ranking king has nothing to fear from his neighbours if he’s intelligent, moderately decent, and has the superior army. 32 Every ruler who lacks resolve is held captive by powerful inborn enemies—​the senses—​and by follies that bring pleasure to his enemies. 33 When you destroyed Rāvana and his army out of infatuation, for the sake of a woman, I don’t think that was right. Your great deed was despicable. 34 Although you’d set out to live in the forest under a solemn vow, you struck a blow upon a poor monster. Such behaviour is unheard of among good people. 35 The virtuous behaviour of good people, which leads to the good and happy state, isn’t born of anger, but you killed him out of infatuation, and brought forest-​dwellers into disrepute. 36 Rāvana’s the lucky one, since he was killed in battle, whereas you followed the code of the vulgar, killing him because of a woman, while you were under a solemn vow. 37 That idiot hadn’t conquered his senses. You might have killed him in battle, but fight now in battle with me—​if you’re man enough. 38 As he listened to what the envoy said, Raghu’s descendant had kept his composure and showed no signs of agitation. Being someone who told the truth, he now said with a smile: 39 Envoy, you’ve said this out of respect for the one who sent you, but it’s not true, since you’re accusing me of wrongdoing, when I’m completely 21



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steadfast and the soul of the Veda. 40 If I’m confused about the true path, or if Rāvana was killed, or if my wife was abducted, why should he complain? 41  Good people are not sullied by mere words—​they remain on the good path always, in their dealings with good people and with others, as if a divine will will provide. 42 The envoy has fulfilled his task, so now leave, envoy, without delay. In these parts, people like me don’t attack the mediocre who boast about themselves. 43 This is my younger brother Shatrughna the Foe-​Slayer, a tormentor of his foes. He’ll respond to that Daitya with battle, you idiot. 44 After hearing this, the envoy left with Sumitrā’s son Shatrughna, as authorised by Raghu’s descendant, the great king. 45 Travelling swiftly, Sumitrā’s son arrived at the Dānava’s great forest and set up camp at the edge of the forest, looking forward to the fight. 46 Then the Daitya, enraged by the envoy’s message, came out of the forest and stood there face-​forward for the fight. 47 That was a vicious duel between Sumitrā’s son and the Dānava. In the face of battle, both of them were resolute warriors. 48 They slammed each other with sharp and straight arrows, but neither of them became weary or turned away from the battle. 49 Then, as the duel continued, Sumitrā’s son injured the Dānava with arrows, and then deprived him of his spear. The Dānava was on the wane. 50 In that great battle Shatrughna the Foe-​Slayer, the tormentor of his foes, lifted up a sword with a golden hilt, and cut off Lavana’s head with it. 51 After he’d killed the Dānava in battle, Sumitrā’s sensible son, to the delight of his allies, used a missile to cut down the Daitya’s forest. 52 Sumitrā’s son knew the right thing to do, and after he’d cut down the forest he approved the founding of a town, for the benefit of the region. 53 That town is named Mathurā. She was built by Shatrughna in the olden days, on the site of Madhu’s Forest, after he’d killed the Dānava in battle. 54  She’s a very noble town, with a wall, watchtowers, and gateways. She’s prosperous, populous, and full of luxurious mansions, 55 gardens, and groves. She’s well-​bounded and sturdy, with high walls. Her belt is the hurdle of the moat, 56 her armlet a series of watchtowers, her earrings the finest palaces, her mouth a well-​guarded gateway, her laughter the noise at the crossroads, 57 her men healthy heroes. Bustling with elephants, horses, and chariots, she looks lovely on the bank of the Yamunā, like a half-​moon. 58 She’s a fortress with fine markets, she’s proud of her collection of jewels, and the god sends rain down upon her fertile fields at the right time. 59 So, furnished with its men and women, that town came to prominence, and the Shūrasena country was populated. 60 In that town, the king was a valiant son of the Bhoja family known as Ugrasena Fierce-​Army, whose energy was as ample as his army. 61 And Vishnu, who should become his son but Kālanemi, that enormous Daitya you killed in the war over Tārakā.

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He’s a bulbous-​eyed king named Kamsa. His power is as clear as a lion’s, and he’s famous across the earth, strengthening the lineage of the Bhojas. 63 But he’s vicious. He makes the other kings who rule the earth nervous, and they can’t trust him. Having strayed away from the true path, he inspires fear in all creatures. 64 Imbued with the same old arrogance, his cruel heart intent on cruel deeds, he makes his subjects’ hair stand on end. 65 He pays no heed to the laws for kings, brings no happiness to his own side, and does no favours for his own realm. He’s fierce, and always wanting taxes. 66 That Kamsa there in Mathurā is the one you defeated in battle, transformed. Feeding on flesh, he plagues the people with his demonic soul. 67 And the demon as strong as a horse, who was known as Hayagrīva Horse-​Neck, has been born after him as a stallion called Keshin, 68 a villain with a mane and a harsh whinny who lives alone and unbridled in Vrindāvana, the Swarming Forest, feeding on human flesh. 69 Bali’s son Arishta, the great demon who can change shape at will, has taken the form of a bull, with a hump. He’s become the enemy of the cows. 70 Diti’s son Rishta Daitya, who ranks high among the Dānavas, is Kamsa’s mount, in the form of an elephant. 71 The arrogant demon famous among the Daityas by the name of Lamba is now named Pralamba, and lives in the Bhāndīra banyan tree. 72 The Daitya called Khara, a prize demon, has become Dhenuka. That Daitya roams in the dreadful palm-​forest, chasing people away. 73 Varāha and Kishora, both of them important Dānavas, have been born as Chānūra and Mushtika, and have taken to the stage as exhibition wrestlers. 74 And, killer of Dānavas, the two Dānavas Maya and Tāra are amusing themselves in Prāgjyotisha, Naraka Bhauma’s town. 75 You smashed these Daityas down and banished them, Vishnu, but they’ve taken human form and are oppressing human beings on earth. 76 They all hate the stories of you, and they kill people devoted to you. Surely, out of your kindness, these Dānavas should be destroyed. 77 They fear you in heaven, they fear you in the ocean. Kālanemi would fear you on earth, but he’d never fear anyone else. 78 You were the only one who was able to kill him, bearer of fortune. When that vile Daitya fell from heaven, he came to the earth, 79 but after he’s lost his way on earth and been killed in his human body, it’ll be difficult for him to get back to heaven while you’re paying attention, Keshava. 80 So Vishnu, you yourself must come, and the two of us must travel to the face of the earth. Send yourself forth of your own accord, for the destruction of the Dānavas. 81 For it’s in your unmanifest forms—​which are by turns visible and invisible to the supreme gods—​that the gods you created will be produced on the earth’s surface. 82 Vishnu, if you come down Kamsa will be destroyed, and the matter that the earth came here about will be accomplished. 83 You’re 62



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the master of the mission to the Bhārata lineage, you’re the vision, you’re the most essential aspect. So come, Hrishīkesha, and kill those Dānavas on earth.

45. Vishnu’s Descent Vaishampāyana said: Madhusūdana, the supreme lord and master, smiled as he listened to what Nārada said. Then he responded with a handsome speech: 2 Since you speak to me for the sake of the triple-​world, Nārada, we must hear the last word from Brahmā, who organises everything. 3 I  know that the Dānavas have been born on earth in embodied form. Having assumed their various forms, the Daityas are causing trouble. 4 I know that Ugrasena’s son Kamsa has appeared on the earth. I  know that Keshin is a Daitya in the form of a horse. 5 I know the elephant with the water-​lily crown, and the wrestlers Chānūra and Mushtika. I know that Arishta Daitya has the body of a bull. 6 I know about Khara, and the great demon Pralamba. Brahmin, I know about Pūtanā, the daughter of Bali. 7 Brahmin, I know about Kāliya, the serpent who lives in a pool of the Yamunā, keeping his body submerged for fear of Vinatā’s son Garuda. 8 I know that Jarāsandha stands at the head of the earth’s rulers, and I’m well aware that Naraka is in the fortress of Prāgjyotisha. 9 I’m keenly conscious that the great Bhārata drama depends on me. I understand everything about how those kings will take their places. 10 I’ve foreseen that they’ll be destroyed in their human bodies, and that after they’ve died they’ll be received in Shakra’s heaven. 11 I’ll go to the terrestrial world and become human, and then I’ll concentrate on bringing myself into contact with the enemy. 12 I’ll kill all those great demons, Kamsa and the rest, extinguishing each one with whatever method serves. 13 I’ll make use of my various techniques as appropriate, for the enemies of the main gods have to be killed in battle. 14 When the great ones—​gods, divine seers, and light-​elves—​sent off their portions for the earth’s sake, they did so with my consent, 15 for it was a decision that I’d already made, Nārada. But Grandfather Brahmā hasn’t yet appointed a home for me. 16 What shall I be born as, in what place, and what guise shall I wear when I kill them in battle? Tell me that, Grandfather. 17 Brahmā said: Listen, mighty Nārāyana, as I tell you the means of achieving your goal. Who will beget you upon the earth? And who will be your mother? 18 Where will you be born, strong-​armed god? You’ll be born on earth as the builder of a family, and you’ll preserve the whole great lineage of the Yādavas, 19 and after 1

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overthrowing those demons and building up your own great lineage, you’ll set down a marker for human beings. Learn about it from me. 20 Vishnu. Some time ago, at great Varuna’s great rite, Kashyapa stole the sacrificial milking cows. 21 The fact was that two of Kashyapa’s wives, Aditi and Surabhi,* didn’t want the cows that Varuna was giving away. 22 Then Varuna came to me, bowed his head in respect, and said: The guru has stolen my cows, your holiness. 23 And now that he’s got what he wanted, the guru won’t let me have the cows back. He was obeying Aditi and Surabhi, two of his wives. 24 Those cows of mine are ageless and divine, my lord, and yield whatever one desires. They roam across all the oceans, protected by their own fiery energy, 25 and they stream with supreme milk that doesn’t spoil, milk that’s like the nectar of the gods. Who apart from Kashyapa would have been able to overpower those cows of mine? 26 Brahmā, you’re the one who has to keep everyone under control, whether the miscreant be a king, or a guru, or anyone else. You’re our final recourse. 27  If the powerful aren’t punished when they ignore their duty in the world, then, guru of the world, there’ll be no boundaries for the people. 28 In any case, what must be must be, and your holiness is able to do what needs doing. Return my cows, and then I’ll return to the ocean. 29 The divine cows are your essence, Brahmā. What the cows are, you eternally are. In the worlds you’ve made, cows and brahmins are known to be equivalent. 30 Cows must be rescued as a priority, for when they’re rescued, they rescue the brahmins, and then, once the cows and the brahmins are rescued, the world will be rescued. 31 That’s what Varuna the lord of the waters said to me, your highness. So, realising the true significance of the cows, I put a curse upon Kashyapa. I said: 32 With the part of himself which he used to steal the cows, the great Kashyapa will go to earth and become a cowherd. 33 His two wives—​the one called Surabhi, and Aditi the mother of gods—​will both accompany him as well. 34 So as a result of this, Kashyapa’s part, who shares Kashyapa’s distinctive energy, is living on the face of the earth, among cows. He’s called Vasudeva. 35 Not far from Mathurā there’s a mountain called Govardhana, and he’s busy there with his cows, paying his taxes to Kamsa. 36 That wise man Vasudeva’s two wives, Devakī and Rohinī, are Aditi and Surabhi.

* Aditi and Surabhi are just two of Kashyapa’s many wives; see Hv 2.47; 3.24, 45–​93.



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Descend there, Madhusūdana, for the good of the worlds. These heaven-​ dwellers are encouraging you with benedictions for victory. 38 Send yourself down to the face of the earth of your own accord, and satisfy Devakī and Rohinī with one child each.* 39 At first you’ll be a mere boy with the characteristics of a cowherd, but then you must grow, strong-​armed god, as you did long ago when you took your three strides. 40 Using yourself and your extraordinary power to keep yourself secret within your adopted form, you must roam the rich earth, bringing pleasure to thousands of cowgirls. 41 Lucky are the ladies who’ll see your body adorned with its garland of forest flowers, Vishnu, as you tend the cattle and race around the woods. 42 Strong-​armed Vishnu, with your lotus-​petal eyes. When you’re a youngster living with the cowherds, the world will be young again. 43 While you’re grazing cattle in the forest, and racing around the cowpens, and diving into the Yamunā, lotus-​eyed god, your devotees will follow their hearts’ desire and take pleasure in you. 44 Vasudeva’s life will be a good life, since you’ll call him daddy and he’ll call you son. 45 For whose son could you become other than Kashyapa’s? And Vishnu, who’s capable of carrying you apart from Aditi? 46 So depart, using your own special method, for the sake of victory. As for us, Madhusūdana, we’ll go back to our own home. 47 Vishnu allowed the gods to depart, and when he was alone in his heavenly home he travelled to a place of his own, in the northern part of the ocean of milk. 48 There on Mount Meru there’s an inaccessible cave called Pārvatī the Cave of the Mountain, which he always visits when he takes his three strides on full-​moon days. 49 Lord Hari wisely left his old body there, and then he put himself to work in the house of Vasudeva. 37

* Vishnu will be embodied as both Baladeva and Krishna.

The Book of Vishnu

The Killing of Kamsa 46. Nārada Visits Kamsa Vaishampāyana said: Once he knew that Vishnu and the portions of the gods were coming to earth, Nārada went to Mathurā to announce Kamsa’s destruction. 2 He descended from heaven, landed in the parklands of Mathurā, and sent word to Ugrasena’s son Kamsa. 3 Hearing that Nārada had arrived, Kamsa the demon came striding swiftly out of his fortress with eyes like lotuses. 4 He saw his honourable guest: a flawless divine seer, so brilliant that he looked like a flame, and so handsome that he shone like the sun. 5 Kamsa introduced himself to the seer, honoured him in the proper fashion, and produced and proffered a seat that shone with the colour of fire. 6 So Shakra’s friend the sage sat on the seat, and then he said to Ugrasena’s extremely irritable son: 7 You’ve honoured me with the rite that’s prescribed by rule, brave man. But now, things being as they are, you must hear and heed what I say. 8 I frequent the heavenly worlds up to the world of Brahmā. I’ve been to great Meru, the mountain that’s friends with the sun, my boy. 9 I’ve seen Indra’s pleasure-​grove, and Kubera’s, and in the company of deities I’ve bathed in rivers that are rich in holy sites. 10 I’ve seen the celestial river, the sacred one with the three streams and the three paths,* and I’ve bathed at all the celestial holy sites, one after the other. 11 I’ve seen the court of Brahmā ranged with the ranks of brahmin seers and ringing with the racket of gods, light-​elves, and celestial nymphs. 1

* The River Gangā has a path through each of the three worlds.

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One time, taking my vīnā along with me, I went to Brahmā’s great hall on the summit of Mount Meru, to a meeting of the gods. 13 I saw the gods sitting there on divine seats with the Grandfather, wearing white turbans and flashing with various jewels. 14 And that’s how, while the deities were consulting there, I heard about a terrible plan to kill you and those who’ve followed you here. 15 This Devakī, your cousin* here in Mathurā—​her eighth child will be your death, Kamsa. 16 He’s the sum total of all the gods, the refuge of the third heaven, and the gods’ biggest secret, and he’ll be your death. 17 He’s higher than the highest of the gods, and among the self-​born he’s the truly self-​born, so I’m not going to describe that great divine being to you. 18 But you should respect him, for he’s been your death before. Remember him! If he can be dealt with while he’s still an infant, Kamsa, then you should try to arrange that. 19 This is a favour from me to you, and it’s the reason why I came. Good luck to you. May you enjoy all pleasures and treasures. I must go. 20 After Nārada had said that and departed, Kamsa thought about what he’d said, and he laughed about it loudly for a long time, grinning with his teeth showing. 21 He stood up in front of his staff, and with a slight smirk he said: That Nārada really is the most ridiculous of creatures. He knows nothing. 22 Not even the gods together with Vāsava can frighten me, whether I’m engaged in battle, or asleep, or enjoying myself, or even when I’m drunk. 23 I’m the one who makes the earth anxious when I raise my arms, so who is there in the human realm who could make me anxious? 24 As of today, I’m instituting a great cull of the creatures that obey the gods—​whether they rank among humans, birds, or beasts. 25 Keshin the horse, Pralamba, Dhenuka, Arishta the bull, Pūtanā, and Kāliya are instructed as follows. 26 Roam across the whole earth, however you want and in whatever form you want, and attack those who disparage our side, wherever they may be. 27 And ascertain the status of creatures who are on earth but still in the womb, for Nārada mentioned a danger to us from an infant. 28 You must enjoy yourselves however you wish to, without anxiety, for when you depend on me as your lord, the gods can’t cause you any trouble. 29 That brahmin Nārada is in the habit of making mischief. He’s amusing himself. He gets pleasure from sowing discord across the worlds, especially between close allies. 30 He’s always roaming restlessly around the worlds, scratching away, strumming quarrels on the strings of the kings. 12

* Kamsa’s father Ugrasena is the brother of Devakī’s father Devaka (Hv 27.25–​29 above).



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As Kamsa entered his palace he was still prattling away like this, but it was sheer talk and nothing more. His mind was burning. 31

47.  The Arrangement with the Goddess Sleep Vaishampāyana said: In a state of agitation, Kamsa gave orders to his loyal associates: You must all endeavour to destroy Devakī’s offspring. 2 All her children must be killed without exception, beginning with the first one. For when there’s danger, the adversity must be destroyed right at the root. 3 Monitored when she’s at home, watched over by secret agents, Devakī must go about as she pleases without suspecting anything, while my forces stand at the ready. 4 My women must count the months since her last period, so that we’ll know how much time remains before any child is due. 5 Wherever they may be, Vasudeva and his wife must be watched, absolutely night and day, by vigilant people loyal to me, without any women or eunuchs mentioning the reason for this. 6 This is a plan for dealing with a human, so we can accomplish it as mere humans. Listen to how people like me can foil the will of the gods. 7 When many secret details have been properly arranged, when the medicines have been properly administered, and when the effort is fitted to the facts, then even the will of the gods falls into line. 8 So that’s how Kamsa heard about this business from Nārada, took counsel in his fear, and put a plan in place to destroy Devakī’s offspring. 9 But valiant Vishnu, in a state of invisibility, heard about Kamsa’s plan and the fatalities it foretold. He thought to himself: 10 The Bhoja’s son is going to kill seven of Devakī’s babies, and I must deposit myself in the eighth embryo. 11 As he was reflecting on this, his thoughts turned to the underworld, where the Dānavas called the Sixkids were sleeping in the form of embryos. 12   They were glorious and had strong bodies, as if they’d been feeding on nectar. They could have matched the immortals in a fight—​they were, after all, the sons of Kālanemi. 13 Once upon a time, these Daityas paid homage to the world’s Grandfather by wearing knotted dreadlocks and performing fearsome austerities. 14 Brahmā was pleased with the Sixkids, and granted them a wish. He said: Tell me which of you wants what. What wish shall I grant you? 15 Those Daityas all had the same objective. They said to Brahmā: If your holiness is pleased with us, then listen to our most fervent wish. 16 May it be impossible for us to be killed by deities or great serpents, your holiness, or by supreme self-​disciplined seers armed with curses. 17 And if you grant our wish, 1

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your holiness, then may we also not be killed by light-​elf or dark-​elf masters, or by perfected saints, celestial singers, or human beings. 18 Then, with joy in his heart, Brahmā told them that everything would be as they’d specified. 19 And having granted the Sixkids their wish, the self-​born god departed for the third heaven. But Hiranyakashipu was offended, and said: 20 Because you overlooked me and asked for a wish from the lotus-​born god, I’ve lost my love for you. I renounce you. You’ve become my enemies. 21 So because this name of yours—​ the Sixkids—​was given to you by your father, that same father will kill all of you himself, when you’ve become kids. 22 The great Sixkid demons will become exactly six kids of Devakī, and Kamsa will kill you when you’re kids. 23 So now Vishnu went to the underworld, where the Sixkid demons were tucked up resting in their home, a womb of water. 24 He saw the Sixkids lying in their womb, sleeping in the water, as if they’d all been hidden away by the goddess Sleep, who takes the form of death. 25 Then Vishnu entered their bodies in the form of a dream. He extracted their souls and gave them to Sleep. 26 Vishnu, whose power is his truth, said to Sleep: Sleep, I’m sending you off. Travel until you get to Devakī’s house. 27 These living souls are called the Sixkids: take them and put them, one after another, into Devakī’s six embryos. 28 When they’ve been born as infants and led to the house of Yama, and Kamsa’s plan has proved to be fruitless, and Devakī’s labours have borne fruit, 29 I’ll do you a favour on earth that matches the favour you’ve done me, and as a result, goddess, you’ll become the goddess of the whole world. 30 Devakī’s seventh foetus, an auspicious portion, will be my elder brother. In the seventh month, you must transfer him to Rohinī. 31 Because the foetus was extracted, that youngster—​my elder brother, the image of the cool-​rayed moon—​will be called Sankarshana the Extraction. 32 Thinking that Devakī’s seventh foetus has miscarried because of her anxiety, Kamsa will concentrate his efforts onto the eighth: myself, in the form of a foetus. 33 There’s a woman, brought up in a cowherding family, who’s the beloved wife of cowherd Nanda, the keeper of Kamsa’s cows. She’s named Yashodā, the Giver of Glory, if you please. 34 You’ll be her child, the ninth in our group, born on the ninth day—​of the dark (krishna) fortnight,* naturally—​ 35 during the moon’s conjunction with the constellation Abhijit the Victorious, at midnight when the night is no longer young. I’ll make the delivery go smoothly.

* Each lunar month consists of two fortnights, the bright fortnight when the moon is waxing, and the dark fortnight when the moon is waning.



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 The two of us will be born at the same time, after eight months in the womb. Then, Kamsa’s orders being as they are, we’ll be exchanged while we’re infants. 37 I’ll go to Yashodā, and you, goddess, must go to Devakī. When we’re exchanged as infants, Kamsa has to be deceived by it. 38 Then he’ll take you by the foot and throw you down onto the stone, and as you’re thrown down you’ll attain a permanent position in the sky. 39 On earth you’ll be as dark-​skinned as me, with a face like Sankarshana’s, and with thick arms like my own arms, 40 holding a three-​pronged spear, a sword with a golden hilt, a pot full of honey, and an immaculate lotus flower.* 41 Wearing dark blue linen and a yellow upper garment, you’ll have a pearl necklace shining like moonbeams on your chest, 42 and both ears decorated with large heavenly earrings. You’ll be glorious, with a face fit to rival the moon, 43 looking magnificent with a three-​ringed crown binding your hair up. Your arms will be as solid as iron bars, with hissing snakes coiled around them. 44 You’ll have a standard of peacock tail-​feathers erected nearby, and a splendid peacock-​feather armband, 45 and you’ll be surrounded by fearsome gangs of sprites. Keeping a vow of celibacy in obedience to my command, you’ll travel to the third heaven 46 and you’ll be installed there by hundred-​eyed Shakra and the deities, using a celestial consecration rite that I’ve devised. 47 On that same occasion Vāsava will take you as his sister, and through the family of Kushika† you’ll become known as Kaushikī. 48 He’ll give you a permanent dwelling-​place on the Vindhya, the finest of mountain ranges, and after that you’ll decorate the earth with thousands of your dwelling-​places. 49 Then, with your mind focused on me, you’ll destroy the two mountain-​roaming Dānavas Shumbha and Nishumbha, and their followers. 50 You’re the one who’ll range across the three worlds changing your form at will, illustrious woman, answering prayers and dispensing rewards on earth. 51 With a retinue of sprites and a fixed preference for flesh offerings, you’ll be worshipped on the ninth lunar day, with animal sacrifices. 52 And when people who know my power pay homage to you, nothing will be hard for them to obtain, least of all children and wealth. 53 When people are lost in the wastelands, or sinking in the great restless ocean, or waylaid by brigands, you’ll be their highest recourse. 54 You’ll be success, fortune, resolve, renown, modesty, learning, humility, and judgement; you’ll be twilight, night, light, 36

* Because of their peculiarly rough surface-​texture, incident water removes all dust and dirt from lotus leaves and petals. † Indra is sometimes called Kaushika (though he is not mentioned at Hv 23.82–​94 above).

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and sleep; and you’ll also be the night of destruction at the end of the world. 55 When you’re worshipped, you’ll rescue people from imprisonment, death, sorcery, loss of children, loss of wealth, or fear of sickness and death. 56 Once Kamsa’s been stymied, you’ll enjoy the world like no one else, and I, for the sake of my own advancement, will kill Kamsa. 57 After the lord had given her these instructions, she agreed to them, paid him her respects, and departed, and he disappeared.

48.  The Birth of Lord Krishna Vaishampāyana said: Once the plans for her womb had been made, Devakī, who was like a goddess, duly conceived the seven aforementioned embryos. 2 The Sixkids were born, and Kamsa smashed them on the stone floor. When the seventh child was on the way, Sleep took it to Rohinī. 3 In the middle of the night, Sleep suddenly entered Devakī. As her established foetus was taken from her, Devakī fell to the ground, bleeding. 4 As if in a dream, she saw the foetus that had come out of her body. A short while later she couldn’t find the child, and she became distressed. 5 Vasudeva’s Rohinī was as precious to him as the moon’s Rohinī was to him.* Rohinī was frightened, and in the darkness of the night Sleep said to her:  6 Because this foetus that’s been deposited in your womb was extracted from another, you will have a son named Sankarshana the Extraction, pretty woman. 7 Rohinī was overjoyed to receive that son, but when she entered the house shining like the star Rohinī, she lowered her face slightly. 8 In the wake of that child, Devakī conceived the embryo for whose sake Kamsa had killed the seven infants. 9 Kamsa’s guards guarded that embryo assiduously, and Hari stayed there, living as an embryo in accordance with his own inclination. 10 And on that same day, Yashodā too conceived an embryo. It was Sleep, who had originated from Vishnu’s body and was doing Vishnu’s bidding. 11 In the eighth month, before the usual gestation period was complete, the two women, Devakī and Yashodā, gave birth at the same time. 12 The night on which Lord Krishna was born in the Vrishni family was the very same night on which Yashodā—​the esteemed wife of cowherd Nanda, the keeper of Kamsa’s cows—​had her daughter. 13 Yashodā and Devakī had both been pregnant for 1

* Rohinī is the star Aldebaran, and the moon’s favourite wife. See Mbh 9.34.40–​74.



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the same length of time, and when the bejewelled midnight hour had come, under the constellation of Abhijit the Victorious, Devakī gave birth to Vishnu, and Yashodā gave birth to a little girl. 14 When Janārdana was born the oceans trembled, the mountains shook, and fires that had gone out blazed up again. 15 When Janārdana was born benign breezes blew, the dust was cleared away, and the stars shone. 16 In the firmament the kettledrums of the gods sounded without being beaten, and Indra the lord of the third heaven rained a shower of blossoms from the sky. 17 Together with the light-​elves and celestial nymphs, the great seers approached Madhusūdana, praising him with songs and benedictions. 18 As quickly as he could, Vasudeva, frightened but full of love for his son, picked up the child and went to Yashodā’s house. 19 There, without anyone noticing, he set the boy down for Yashodā, and then he took the girl away and put her on Devakī’s bed. 20 Once the switch had been made, Vasudeva left the house. He was giddy with fear for both infants, but he’d completed his task. 21 Ānakadundubhi then announced to Ugrasena’s son Kamsa that a beautiful baby girl had been born. 22 When he heard this, mighty Kamsa immediately rushed to the door of Vasudeva’s house, accompanied by his guards. 23 There at the door he spoke quickly, with menacing words: Is it a boy or a girl? Hand it over immediately! 24 All the women accompanying Devakī started wailing. But Devakī said to Kamsa: The baby’s a girl, my son. 25 You’ve already killed my seven glorious baby sons, my lord. This one’s a daughter: she’s as good as dead.* Have a look, if you want. 26 Kamsa inspected the girl and was delighted. Full of joy, that wicked-​ minded man said: When a girl is born, she is indeed as good as dead. 27 That girl was as long-​suffering as the earth. She was on the child-​bed, her hair still wet from the amniotic fluid, when she was disturbed and placed on the ground in front of Kamsa. 28 The man took her by the foot, whirled her around, shook her about, then suddenly lifted her up high and smashed her down onto the stone. She was shaken about, but before being smashed onto the stone surface she flew up to heaven. 29 Leaving the infant body behind, she headed swiftly into the sky, her hair flying loose. And when she got there she was a young woman forever, a divine woman praised by the gods, with divine garlands and unguents.

* Devakī suggests that this female child poses no threat to Kamsa and should be spared.

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Wearing clothes of blue and yellow, she had breasts like the globes on an elephant’s head, a bottom as broad as a chariot, a face like the moon, and four arms. 31 She shone with a colour as clear as lightning, her eyes were like newly risen suns, her voice like a thundercloud. She was like a twilight with breasts instead of clouds. 32 When the night had been swallowed up by darkness and was thronging with gangs of sprites, she would appear, dancing, laughing, and shining uncannily. 33 After she’d entered the sky, the wild woman drank a peerless draught, laughed a great laugh, and spoke angrily to Kamsa: 34 Kamsa, Kamsa. It was for the sake of your own ruin that you destroyed me, lifting me up suddenly and smacking me down onto the stone. 35 Because you did that, at the time of your death, when you’re being dragged around by your enemy, I will tear your body open with my bare hands and drink your warm blood. 36 Having uttered these terrible words, the goddess, together with her retinue, roamed across the sky where the gods make their home, taking whatever path she chose. 37 After she’d gone, Kamsa thought that she was the one who would kill him. Ashamed, he said to Devakī in private: 38 I’ve made the effort, cousin. I’ve killed your children. But my death looms in a different way and from a different place, goddess. 39 It was pointless to make the effort. I’ve attacked my own family, but my human deeds have failed to overcome the will of the gods. 40 Let go of the painful worry that your children have caused you. I  was just the instrumental cause, while time was turning on them. 41 Time is a person’s only enemy. It’s time that rings the changes:  time takes everyone away, and people like me just act as the instrumental cause. 42 So don’t be troubled on account of your children. Stop your sorrowful weeping. That’s what the human state is like—​there’s no constancy to time. 43 I bow my head down to your two feet, Devakī, as a son of yours would. Don’t be resentful towards me. I myself know that I did wrong. 44–​45 With her face covered in tears, the poor woman looked at Kamsa, her master, and spoke to him like a mother. Devakī said: Get up, get up, my calf. You killed those babies in front of me in the form of time, but in truth you weren’t the cause here, my child. Their own karma was the cause. 46 When you bow your head down to my two feet, disgusted by your own behaviour, I can forgive what you did in destroying my babies. 30



49. The Journey to the Cattle Station

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Already in infancy, death is ever-​present; in childhood it doesn’t retreat; even in their prime a person is in death’s power; and an old person is already dead. 48 To the extent that an unborn child can’t be seen, it doesn’t exist. Then, once it’s born, it moves again towards the state of being unborn—​the disposer leads it there. 49 So off you go, my child, and may I have no cause to be angry with you. When something’s already been taken away by death, all that remains is for the occasion to arise. 50 In truth, death occurs because of the primeval imperative to procreate, because of what the mother and father did, and because of birth. 51 After hearing Devakī’s speech, Kamsa, his efforts frustrated, left for his own home, depressed and totally distraught. 47

49.  The Journey to the Cattle Station Vaishampāyana said: Vasudeva heard that Rohinī had already given birth earlier, at the cattle station, to a son with a face lovelier than the moon. 2 He immediately spoke fine words to cowherd Nanda: You must take Yashodā here, and go to the cattle station. 3 Go there and perform the necessary rites for the two boys, beginning with the ceremony for the newborn, my boy, and raise them nicely at the cattle station. Keep my baby son by Rohinī safe at the cattle station. 4 In childhood everyone plays around, but in childhood everyone’s also at their most vicious, and non-​human beings are bolder when it comes to children. So be very careful during this period. 5 Of all fathers I’ll be the one who deserves to be criticised by the ancestors, because I’m not going to see the face of my only baby son. 6 For even though I’m honest and wise, my wisdom has been removed against my will, because I’m afraid of Kamsa. It’s truly merciless when a child is killed. 7 Cowherd Nanda, my boy. Whatever you can do to look after my son by Rohinī, you must find out the facts and do it, for in this world there are many troubles that frighten children. 8 That son of mine’s the older one, and this one of yours is the younger, but you must feel free to regard them both with equal affection. 9 As the two of them grow up similar in age, cowherd Nanda, you must make sure they both prosper at the cattle station. 10 And make sure not to set up the cattle station in Vrindāvana, for there’s danger there, in the domain of the wicked Keshin. 11 You must protect these two babies from snakes, insects, and birds, and from the cows and calves in the cowpens. 12 Cowherd Nanda, the night is gone. 1

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Your cart is fast, so travel swiftly. These birds here are speeding you on, flying from left to right.* 13 After noble Vasudeva had secretly told him to leave, cowherd Nanda got on his cart with Yashodā as happily as can be. 14 That thoughtful and dependable man had put the baby boy to bed in a covered cradle, which he carried on his shoulders. 15 He travelled along a lonely waterside path that was wafted by cool winds and gave views of Yamunā’s banks. 16 He caught sight of the cattle station beside Yamunā’s banks, brushed by cool breezes in the lovely country around Mount Govardhana. 17 It was delightful, home to vines, creepers, and huge trees, protected against beasts of prey, and dotted with cows moving around, their heads lowered to the grass. 18 There were level pastures for the cows, and level entry-​places in the ponds, and trees that had been roughed up by blows from bulls’ shoulders and horns. 19 The station was popular with flesh-​eating vultures and flesh-​seeking raptors, and it was surrounded by jackals, lions, and other wild beasts that feed on marrow and fat. 20 The roaring of a tiger rang out. There were flocks of various birds, there were sweet blossoms and fruits, there were carpets of long grass. It was delightful. 21 The cattle station teemed with cowherd women. Cows lowed tenderly, setting off a racket of calves mooing on all sides. 22 The encampment was a great whirl of carts, a confusion of thorn hedges, surrounded at its edges by fallen great forest trees, 23 and decorated by the ropes and posts that had been erected for the calves. The ground was covered in dung. There were shops and shacks shaded by awnings made of straw. 24 There were suitable pastures, and lots of tethers, and healthy and happy people, and churns making sloshing noises, 25 and streams of buttermilk, and the earth was wet with whey. The cowherd women made sloshing noises with their belt-​driven churning-​rods. 26 The encampment was a playground for the young cowherd boys, who wore their hair in side-​locks. Inside it there were cattle enclosures with barred gates, and a crowded mass of cowsheds, and breezes perfumed by the ghee that was being ripened. 27 The whole place was full of young women, the cowherd girls, with clothes of yellow and dark blue and garlands of forest flowers. 28 There were lots of women with pitchers on their heads carrying water along the path from the bank of the Yamunā, and there were lots of clothes strung together and hanging up to dry.

* This seems to be a good omen.



50. The Killing of Pūtanā

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As the delighted cowherd Nanda entered the cattle station with its cowherd din, the old cowherd men came out to meet him, as did the old women. He was glad to be stopping at such a pleasant place of refuge. 30 And when he reached the great lady Rohinī, Vasudeva’s delight, he set down the hidden Krishna, who shone like the newly risen sun. 29

50.  The Killing of Pūtanā Vaishampāyana said: While cowherd Nanda was living there at the cattle station, being a cowherd, a long time passed. 2 The two boys were given names, and they both grew nicely. The elder was named Sankarshana, and the younger one Krishna. 3 Krishna the Dark One, Hari in another body, was dark as a cloud. He grew up among the cattle, like a raincloud growing over the ocean. 4 Although Yashodā adored the child, she once left him asleep under a cart and went off to the River Yamunā. 5 Having infant fun, flailing out with his arms and legs, Krishna cried out sweetly, kicking his feet up. 6 In so doing, he overturned the cart with one foot. He turned it upside down and howled, longing for the breast. 7 At that very moment Yashodā arrived in haste, her washed body splashed by her leaking milk. She was like a cow whose calf has been shut in. 8 She saw that even though there was no wind, the cart had turned over. She cried out with relief and quickly gathered up the child, 9 not realising that he was the one who’d overturned the cart. She rejoiced that her child was safe, but she was apprehensive too. She said: 10 My son! What will your father say when he hears you were asleep under a cart and the cart capsized? He’ll be furious. 11 Why did I bathe such a wicked bath? Why did I go off to the river, I who now see you out in the open, my son, next to an overturned cart? 12 Cowherd Nanda had been grazing the cows in the forest, and at that very moment he arrived back at the settlement, wearing clay-​coloured clothes. 13  He saw the cart upside-​down, crowned by its wheels, its chassis twisted, its axle broken, with all the pails and pots and pans smashed. 14 He immediately rushed up, horrified, tears suddenly in his eyes, asking again and again if his son was safe. 15 But once he’d seen the child drinking at Yashodā’s breast, he regained his composure. He said: If it wasn’t fighting bulls that overturned my cart, then what was it? 16 Yashodā replied to him, nervous and stammering: I don’t know why the cart fell to the ground. 17 I went to the river to wash the clothes, faithful husband, and when I came back I saw the cart upside-​down on the ground. 1

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As they were talking, some children spoke up: This baby knocked the cart over with his foot. We happened to be here by chance, and we saw it. 19 Everyone said it was a marvel, their eyes wide in wonder. And they strapped up its wheels and put the cart upright again. 20 Later, at the appointed hour of midnight, Kamsa the Bhoja’s wet-​nurse, the famous Pūtanā, appeared in the form of a bird. 21 Chirping again and again in a voice as deep as a tiger’s, she perched on the cart’s axle and sprayed out a squirted stream.* 22 That night, while everyone was asleep, she offered Krishna her breast. Krishna drained her breast, and with it her life, and he roared. The bird fell to the ground immediately, her breast in tatters. 23 People woke up, disturbed by the noise: cowherd Nanda, and the cowherds, and Yashodā, who was terrified. 24 They saw the bird fallen slain on the ground, ripped open as if by a thunderbolt, its breast gone, its life gone too. 25 The frightened cowherds singled out cowherd Nanda and surrounded him, saying: What on earth is this? Who could have done this? 26 After the baffled cowherds had gone back to their homes, cowherd Nanda asked Yashodā in bewilderment:  27 What kind of deed is this? I don’t understand. I’m totally amazed by it. Worried wife, I’m worried that our son’s in danger. 28 Yashodā, afraid, said: Faithful husband, I don’t know what on earth this is. I went to sleep with the child, and then the noise woke me up. 29 Although they didn’t let Yashodā know it, cowherd Nanda and his friends were horrified, and they became extremely fearful of Kamsa. 18

51.  The Wrecking of the Two Arjuna Trees Vaishampāyana said: As time passed, those lovely boys named Krishna and Sankarshana both began to crawl. 2 The two boys were inseparable. Right from their infancy they were a single entity. They shone like a waxing moon and a rising sun, and they were both gorgeous. They shared the same plan, 3 they were built on the same model, they shared the same bed, seat, and meals, they were dressed in the same clothes and promoted the same childhood code, 4 and they both spent their spare time in the same way. They were one and the same body split in two, two great heroes with the same behaviour, one childhood between two. 1

* This could be an origin myth for the Milky Way, as per the similar story in Latin literature.



51. The Wrecking of the Two Arjuna Trees

163

 Both of them were the world’s sole authority: they were two humans in a tale of the gods, two cowherds of the whole world who had become cowherd boys. 6 Playing the same games as each other, those two shone like the moon and the sun outdoing each other’s beams in the sky. 7 They looked like two wild young elephants, both of them wriggling everywhere, their arms like snake coils, their bodies smeared with dirt. 8 Their bodies sometimes coated in ash, sometimes consecrated with cowdung, they raced around there like two Kumāras, sons of the fire. 9 Sometimes they were to be seen playing in the calfpens, crawling around on their happy knees, their hair and bodies daubed with dung. 10 Playing tricks on people and bursting into laughter time and time again, they were beautiful and favoured by fortune, and they brought joy to their father. 11 Those two lovely little ones were such darling boys. With their hair in their eyes, they shone with faces like the moon. 12 Cowherd Nanda could see that the two boys were completely caught up in each other. In their frenzy they romped all over the cattle station, but he was unable to stop them. 13 So Yashodā kept fetching lotus-​eyed Krishna back to the foot of the cart again and again, and telling him off. Then she lost her temper, 14 and she fastened a rope around his belly and tied him to a mortar. She said to him: Get out of that if you can! Then she got on with her work. But while Yashodā wasn’t looking, he escaped from the yard. 15 Krishna was playing a childhood game: causing amazement in the settlement, Krishna escaped from the yard, dragging the mortar behind him. 16 Roaming through the scrubland, dragging the mortar behind him, the youngster passed between a pair of old arjuna trees. 17 The mortar that was tied to him fell sideways as he dragged it along, and it snagged onto the arjuna trees, but he carried on dragging it, uprooting them. 18 That child dragged the wrecked arjuna trees along at speed, root and branch. And in between them, he just laughed. 19 He resorted to his own celestial power as a demonstration for the cowherds. It was because of the child’s power that the rope held firm. 20 Cowherd women standing on the path along the Yamunā’s bank saw the child, and shouting in amazement, they ran to find Yashodā. 21 In a flurry, with consternation on their faces, the women said to Yashodā: Come, Yashodā, come here! Why are you dawdling? 22 The two arjuna trees in the cattle station, the ones that make wishes come true—​those trees have fallen down upon your son. 23 Tied up there like a calf, a stout rope round his belly, that young son of yours is in between the two trees, laughing. 24 Get up, you daft, dozy woman! If you think you know what’s what, then go and fetch your son! He’s alive—​it’s as if he’s been released from the jaws of death. 5

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She got up straight away, alarmed, crying out in panic, and rushed to the place where the two fallen great trees were. 26 She saw her infant son in between the two trees, bound by the rope around his belly, dragging the mortar. 27 Then the whole community, with all the cowherd men and women, old and young, crowded round to see the great miracle that had happened among the cowherds. 28 The forest-​roaming cowherds chattered away freely, saying: What felled these two trees, the two tallest trees in the herding station? 29 There was no wind, no storm, no lightning strike, and the damage wasn’t caused by elephants, so what was it that felled these two trees? 30 Ah, what a shame, these two arjunas won’t look so handsome now they’re uprooted. They’ve fallen on the ground, like two clouds emptied of rain. 31 But even in these circumstances they’ve been good to you, cowherd Nanda, since your son’s escaped from the uprooted trees unharmed. 32 This is the third calamity that’s happened here at the cattle station. The cart was destroyed, and so was Pūtanā, and now the two trees. 33 Surely the herding community can’t stay in this place—​for calamities occur here, indicating no good. 34 Cowherd Nanda quickly untied Krishna from the mortar and cradled him on his lap for a long long time, as if he’d come back from the dead. 35 Then cowherd Nanda went home, scolding Yashodā as he did so, and all the cowherd folk went back to the settlement as well. 36 As for Krishna, because he’d been tied up with a rope, the cowherd women in the settlement celebrated him by the name of Dāmodara Rope-​ Belly. 37 For this deed that the infant Krishna performed while living in the cattle station was a marvel, supreme Bhārata. 25

52. Wolves Appear Vaishampāyana said: In this way, Krishna and Sankarshana both lived out their infancy. While the cattle station remained at the same site, they reached the age of seven years old there. 2 They wore clothes of yellow and dark blue respectively, and unguents of white and yellow, and they both wore their hair in side-​locks. And they became calf-​herders. 3 Out in the forest, making tuneful music by blowing through leaves, those fine-​faced boys looked as handsome as three-​headed snakes. 4 With peacock-​feather armbands on their arms, cowherd crowns on their heads, and forest garlands on their chests, they were like two saplings that had shot up. 5 Their crowns were made out of lotuses, their sacred threads 1



52. Wolves Appear

165

were made out of rope,* they had gourd water-​pots that hung from carrying-​ swings, and they played cowherd flutes. 6 They played games here, there, and everywhere. Sometimes they made fun of each other, and sometimes, seeking the opportunity for a sleep, they dozed off on beds of leaves. 7 That’s how they looked after the calves: lighting up the great forest and roaming around everywhere enjoying themselves, like two prancing colts. 8 Then glorious Dāmodara said to Sankarshana: Brother, we can’t play in these woods with the cowherds any longer. 9 The whole place is run down: the two of us have exhausted its pleasures. There’s no grass or firewood left, and the trees have been damaged by the cowherds. 10 The forests and groves here used to be impenetrable, but now they look for all the world like empty spaces. 11 Even the trees that seemed indestructibly strong have all been destroyed and used to fence in the cows, or for portable blockades, or in cowpen fires. 12 Grass and firewood used to be available close by, but now we have to hunt for them in far-​off places. 13 This wasteland has hardly any water and hardly any undergrowth. It has nothing to offer. Its tranquil spots are hard to find. It’s harsh, and its trees are sparse. Since the trees are unsuitable, the birds have abandoned their roosts. 14 The place is joyless and flavourless, and its breezes are pointless. Without birds it’s barren, like food with no sauce. 15 Since firewood and forest-​grown vegetables are being sold here and the grass stocks are depleted, this cattle station is more like a town. 16 Hills are embellished by a cattle station, but cattle stations are embellished by a forest, and so we should go to another forest—​one that has fresh pasture and fuel. 17 The cattle want to eat grasses that they haven’t already tasted, and so the herders must take their cattle and go to a forest that has fresh grass. 18 For people praise herding communities because they’re like migratory birds: their people and cattle aren’t shut up behind doors and fences and have no houses and fields of their own. 19 Wherever there’s dung and urine, a bitter flavour starts to develop. The cows don’t enjoy the grass, and their milk is no good. 20 We should take the cows and travel into delightful new forest tracts that are full of well-​drained spots. The encampment must be moved immediately. 21 There’s tell of a delightful forest called Vrindāvana the Swarming Forest, which has a carpet of thick grass and lovely waters, fruits, and trees. 22 It’s a

* The sacred thread is worn by male members of the brahmin, kshatriya, and vaishya classes who have been initiated into the Vedic educational community. Sankarshana and Krishna will not reach that stage until Hv 79 below; but they do carry rope.

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forest furnished with all the features of a forest, free of thorns and crickets and rich in kadam trees. Hugging the bank of the Yamunā, 23 with its cool and gentle forest breezes it’s a fine place to live in every season, and with its charming and colourful woodland clearings it’s a pleasant place for cowgirls to wander. 24 Not too far from it, a great high-​peaked hill called Govardhana the Cow-​Nurturer sparkles like Mount Mandara does near Indra’s pleasure-​grove. 25 In the middle of the forest there’s a banyan tree called Bhāndīra, which extends over one full yojana with its massive branches, and looks like a dark cloud in the sky. 26 And through the middle of the forest, as if parting its hair, flows Mount Kalinda’s daughter the Yamunā, just as the Celestial Gangā, supreme among rivers, flows through Indra’s pleasure-​grove. 27 We two will see Govardhana there, and Bhāndīra the lord of the forest, and Kalinda’s charming river-​daughter, and those who roam happily there. 28 The herding community must leave this forest of no virtues behind, and live there. With your blessing, once some pretext has been produced, we must move. 29 As Vasudeva’s wise son was saying this, hundreds of creatures that eat blood, flesh, and fat appeared. 30 There and then, while he was thinking the matter over, hundreds of vicious and terrifying wolves were produced from his body-​hairs and charged out everywhere. 31 The wolves charged around wherever they liked amid the cows, calves, men, and cowherd women, and at the sight of them there was a great panic in the settlement. 32 Some of the wolves were in packs of five, others in packs of ten, others in packs of twenty or thirty, and some in packs of a hundred, 33 and they terrified the cowherds. Because they’d come from the body of Krishna the Dark One, they had dark faces and were marked with the shrīvatsa sign. 34 The cattle station was devastated by the wolves, who went around eating calves, terrorising the herds, and stealing children at night. 35 It was impossible to protect the cows, or go into the forest, or fetch anything from it, or cross the river. 36  In  this way, the wolves Krishna had created, which were as bold as ­tigers, brought the herding community’s operations to a standstill, and forced it to huddle in one place.

53.  The Move to Vrindāvana Vaishampāyana said: Realising that the plague of wolves was calamitous and getting worse, the whole community, men and women, deliberated as follows: 2 We can’t stay here. We should move to another open forest—​one that’s benign and rich in comforts, and that will also bring comfort to the cows. 1



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167

 There’s no point in waiting: we should move with our wealth of cattle this very day, before our whole community is killed horribly by the wolves. 4 We fear these wolves, growling in the night, with their tawny and smoke-​coloured bodies, their dark faces, their fangs, and their mouths that drag things away. 5 In house after house, women howled that their son, or brother, or calf, or cow had been killed by wolves. 6 Hearing the sound of the women weeping and the cry of the cattle lowing, the community elders assembled and decided that the camp should be moved. 7 When he heard that they wanted to depart in the direction of Vrindāvana to settle the herding station and comfort the cows, 8 cowherd Nanda knew that they’d made up their minds to settle in Vrindāvana, and he made a grand speech, as if he were Brihaspati: 9 If the decision’s been made, we really must leave this very day. Quick, tell the community to get ready immediately. 10 That command was then announced in the cattle station by the ordinary people: Drive out the cows immediately, and hitch up the carts. 11 Drive out the herds of calves, and load up the pots and pans. We’re to leave this place and move to Vrindāvana. 12 Cowherd Nanda’s command was proclaimed effectively: the whole community heard it, and they got up straight away, keen to depart. 13 Move it! Get up, we’re leaving. Why are you sleeping? Move! Get busy! While the herding community was mobilising there was quite a racket from the cowherds. 14 While the herding community was mobilising it looked amazing, crowded with carts, and the noise it made was as loud as a tiger’s roar, or the sound of the sea. 15 With churns and jars as crowns on their heads, a crowd of cowherd women streamed out of the old settlement like a crowd of stars spilling out of the sky. 16 With their red and yellow and dark blue clothes fastened up tightly, the crowd of cowherd women was like a rainbow moving along the path. 17 Some of the cowherds were carrying ropes and tethers dangling from their bodies, and as they went along the path they looked like trees with aerial roots. 18 With its splendid caravan of moving carts, the herding community looked like the ocean when its waves are rolling out, driven by the wind. 19 In the twinkling of an eye, the place where the cattle station had been became barren ground devoid of anything valuable, dotted with rings of crows. 20 So, step by step, the herding community made its way to the forest of Vrindāvana, and set up a broad encampment suitable for the cows to settle in. 21 Bounded by an arc of carts and formed in the shape of a half-​moon, it was one yojana wide in the middle, and twice that in length. 22 It was protected on 3

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all sides by dense thorn-​bushes and thorny trees, and by branches erected with their ends buried in the ground. 23 Here and there, churning-​rods were being strung with driving-​belts, and churns rinsed out with water, 24 and posts erected, and ropes and tethers tied to them, and carts turned on their sides and secured with restraints, 25 and harness-​ropes wound onto the tops of churning-​poles, and straw awnings set up to provide shade, and grass huts too. 26 The trees were having their branch-​ends trimmed here and there, spaces were being cleared to house cows, mortars were being set up, 27 east-​facing fires were being sprinkled with ghee and blazing up, and couches with calf-​skin covers were being put down. 28 The forest was full of cowherd women fetching and sprinkling water and collecting branches, 29 and full of cowherds young and old with their hands extremely busy, using axes to chop up trees and bits of wood. 30 This was a much better place for the cattle station. It looked lovely with the woodland all around. It really was a delightful place to settle in the forest: it was as if it had been freshly showered with nectar. 31 Vrindāvana was a forest with grass in every season, a pleasure-​grove to match Indra’s, and after the cows had moved there they yielded as much milk as the cowherds wanted. 32 For that was the forest that Krishna, the forest-​wanderer who takes care of the cows, had seen in his kind mind in advance, 33 and that’s why, for the entire latter half of the hottest month, the grass there shot up just as it does when the god Indra rains nectar. 34 If Madhusūdana is living somewhere for the good of the worlds, the calves there don’t get downhearted, and nor do the cows, or anyone else. 35 So the cows, and the herding community, and young Sankarshana settled down happily in the home that Krishna had ordained for them.

54.  Description of the Monsoon Vaishampāyana said: Having arrived in Vrindāvana, Vasudeva’s two sons were both very happy to continue travelling around grazing the herds of calves. 2 While the two of them were happily playing with the cowherds there in the forest and bathing in the Yamunā, the hot season passed by. 3 Then came the monsoon season, which inflames the desires of the heart. Fearsome stormclouds poured with rain, their bellies branded with rainbows. The sun became invisible, and the earth displayed her grass. 4 With her surface cleansed by rushing winds and by clouds that brought fresh water, the earth looked as if she was in the bloom of youth. 5 The woods were quite a 1



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sight, doused with fresh showers, swarming with rain-​mites,* and smoking where their forest fires had been put out. 6 It was time for the peacocks to fan out their tails and perform their dances, and their passionate cries rang out, making that shrill sound. 7 When the monsoon came, the beautiful kadam flowers provided sustenance for the bees, and their youthful beauty shone against the new dark clouds. 8 The coral-​ swirl flowers made the forest smile, and the kadam flowers made it smell. The rainclouds scared the heat away, and the rains satisfied the jewel-​bearing earth. 9 The mountains had been scalded by the sun’s streams and scorched by forest fires, and the water pouring from the clouds seemed to give them some respite. 10 The sky was shaken by high winds and beset with high banks of cloud—​it was as if it was full of great billows of dust from the earth. 11 In places the forest was rich with the laughter of kadam trees, in others it was studded with mushrooms. With the jungle-​flame bushes in bloom, it looked like it was blazing. 12 People caught the smell of the earth’s perfume, sprinkled with Indra’s nourishment and freshened by the breeze, and they felt stirrings in their hearts. 13 Everywhere the jewel-​bearing earth rang with the same sounds: the grunting of the wild spotted deer, the croaking of frogs, and the new cries of the peacocks. 14 The rolling rivers flowed fast and forcefully, their streams swollen from the arrival of the rains. They ran in spate, carrying off trees that grew on their banks. 15 The birds were immobilised by the constant downpour and stayed in the treetops as if they were exhausted, their wings and outer plumage sodden. 16 The underbellies of the new rainclouds hung deep with water, pouring and thundering, and the sun seemed to have drowned in them. 17 The jewel-​bearing earth soaked up the pressure of the water by growing body-​hair. She looked great with her garlands of green grass and her attractive avenues. 18 Outcrops on the wooded hills were worn down by the torrents and rubbed away, as if they’d been smashed by a thunderbolt. 19 Rain fell from the clouds and then flowed downwards however it could, taking on colour and spilling out into pools, and tracts of woodland filled up with it. 20 Because of the excessive rain, wild elephants, looking like rainclouds descended to earth, raised the trunks from their faces and echoed the sound of the thunder. 21 The son of Rohinī observed the arrival of the monsoon. He saw those solid rainclouds. In a suitable private moment, he said to Krishna: 22 Dark Krishna, look at those dark clouds. Towering in the sky, decorated by a sighting of flying flamingoes, they’ve stolen the colour of your body.

* Arachnids of the Trombidiidae family, also known as red velvet mites.

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This season makes you sleepy, and the sky looks like your body. During the monsoon the moon lives in an unknown home, just as you do.* 24 Now that the monsoon is here, the sky looks rainy indeed. It’s as dark as a blue water-​ lily . . . it’s the colour of a blue water-​lily petal. 25 Look, Dark Krishna: with its bundles of dark clouds swollen with water, lovely Mount Govardhana looks true to its name as the Cow-​Nurturer. 26 In the forests the dark spotted deer, joyful and wild with rut, glisten all over with fallen water. 27 You with your eyes like hundred-​petal lotuses! Thrilled by the moisture, tender green grasses cover the rich earth with their blades. 28 Nothing surpasses the beauty of the hills and forests running with water when the rains come, or the beauty of the village borders thick with grain. 29 Dāmodara, the rainclouds have become bold: hurtling forward on stiff winds and violent with thunder, they make travellers anxious. 30 Hari of the three steps, this middle footstep of yours has a bow without string or arrows—​a three-​coloured rainbow. 31 In the month of Nabhasya the eye of the sky moves through the sky without shining, and it supplies a cool heat through the clouds, like a beamer without beams. 32 The interface between heaven and earth is constantly filled with massive clouds that are like ocean floods and yield incessant streams of water. 33 Tumultuous winds blow the rains across the land, inflaming the passions with the smells of jungle-​ flame, arjuna, and kadam flowers. 34 Beset with heavy rains and hanging with heavy rainclouds, the sky looks boundless and deep, as if it’s merged with the ocean. 35 Holding a rainbow as its weapon, with showers as its shining iron arrows and lightning as its shining armour, the sky looks as if it’s ready for battle. 36 You with your fine face! The tops of the hills, forests, and trees seem to be hidden behind cloud upon cloud. 37 Filled with clouds squirting water like rows of elephants, the sky’s become indistinguishable from the ocean in appearance. 38 The winds blow stiff and chilly, with spitting raindrops. Roaring like the ocean, they ruffle the restless stretches of green grass. 39 The ten directions are invisible, since by night the moon sleeps while the rainclouds send the rain, and by day the sun is submerged within the sky. 40 Krishna, look at Vrindāvana. Now it’s left the troubles of the hot season behind, it’s been decorated with clouds and rain, and it looks like Kubera’s pleasure-​grove. 23

* In this verse Baladeva refers to Vishnu’s seasonal slumbers; see Hv 40.23–​25 above.



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As Krishna’s glorious and powerful big brother arrived back at the cattle station he was still talking like this, pointing out all the virtues of the monsoon season. 42 During that season Krishna and Sankarshana both roamed in the great forest with their relations, taking pleasure in each other’s company. 41

55.  The Discovery of Kāliya’s Pool Vaishampāyana said: Sometimes Krishna of the fine face, who takes any form at will, went roaming in the fine forest without his older brother Sankarshana. 2 The glorious dark boy with the lotus-​petal eyes wore his hair in side-​ locks. His chest bore the shrīvatsa, just as the moon bears the sign of the hare. 3 He wore toe-​rings on the ends of his feet, and he was as beautiful as a blooming lotus growing in the dirt. He had the rosiness of a delicate youth, but he walked with strong strides. 4 He was like a raincloud at twilight, dressed in thin clothes of a yellow that lifted people’s spirits, the same colour as a lotus filament. 5 His two well-​rounded arms—​the ones that the gods adore—​were busy with forest tasks, working with his ropes and stick. 6 During his childhood his mouth, opening with its sweet lips, shone like a lotus flower and smelled like a lotus flower. 7 Framed by the loose locks of his hair, his lotus face shone like a group of lotuses framed by drifts of bees. 8 The crown on his head was made from sprigs of the arjuna and kadam trees and set with jungle-​flame and plantain flowers, and it shone like the crown of constellations in the sky. 9 Dark as a cloud during the monsoon, like the month of Nabhasya personified, our hero looked beautiful in that crown of every blossom. 10 He looked beautiful, with one bright peacock-​feather hanging from a cord round his neck, stirring in the gentle breeze. 11 Sometimes he sang, sometimes he played games, and time and time again he kept moving along through the forest. Sometimes he made pleasant-​ sounding music by blowing through leaves. 12 Playing the sweet-​sounding cowherd flute to his heart’s content, the glorious young master, dark like a raincloud, roamed around with the herd of cattle, anywhere in the forest that would keep the cows happy. 13 There he enjoyed himself in various delightful tracts of woodland that inflamed his passions. Ringing with peacock cries and reverberating with echoes of thunder everywhere, 14 they were studded with mushrooms and their trails were covered with green grass. They flowed with fresh water, and their bright plantain flowers were like teeth. 15 It was as if they were young women gasping again and again on all sides, with the fresh perfumes of the rose-​chestnut flowers being equivalent to gasps of love. 16 Wafted 1

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by the fresh breezes coming through the clustered trees, Krishna had a lovely time in those gentle forest tracts. 17 One day, as he was roaming around in the forest with the cows, he found a broad and tall tree. It was the most magnificent tree. 18 It was like a cloud, but standing upon the earth and covered with masses of leaves, its form rising halfway to the sky, bending in the wind. 19 Thick with fruits and shoots, it was visited by numerous birds with bodies of bright and dark colours, and it looked like a cloud behind a rainbow. 20 Its bowers were like palaces. It was beautifully adorned with creepers and blossoms, and had thick aerial roots growing down from its branches. Holding the clouds and the wind aloft, 21  it was as if it was exercising supremacy over the other trees in the region, or showering the imperishable down upon someone who did good deeds. 22 This banyan tree, called by the name of Bhāndīra, looked like a mountain. The lord looked at it, and made up his mind to stay there for the day. 23  Accompanied by calf-​herders the same age as himself, Krishna the blameless had a really lovely day there, as if he were in heaven in the old days. 24 While Krishna stayed under the Bhāndīra, playing, many of the cowherds amused him with toys from the forest. 25 Other cowherds went around singing with joy in their hearts, and some of the cowherds, devoted to pleasure, sang only about Krishna. 26 As they sang, the mighty boy made music by blowing through leaves, or at other times played a flute, or a vīnā made from a gourd. 27 One time, while he was grazing the cattle, keeping an eye on the cows and bulls, he came to the bank of the Yamunā, where the trees are swathed in creepers. 28 He looked at the River Yamunā, with her lilies and lotuses. A pleasant wind was ruffling her waters. Her waves were the curving corners of her eyes. 29 She had fine bathing places, sweet water, lakes, and a strong current, and the trees on her banks had been bent over by the buffeting of the rain and high winds. 30 She rang with the cries of ducks and geese and resounded with the calls of cranes, and brahminy ducks lived upon her in couples. 31 She was full of aquatic creatures, rich in aquatic features, and dotted with aquatic flowers, her waters green with lotus leaves. 32 Her feet were the rolling current, the curves of her hips were the sandy beaches, her deep navel was a whirlpool, her pubic hairs were the lotus flowers, 33 her peerless waist was a slender lake, the three creases on her belly were three waves, her jutting breasts were the brahminy ducks, her face was her long shores and banks, 34 her teeth were the tossing foam. When she was in a good mood her laughter was the geese, and her eyes were the petals of the splendid water-​lilies. When she arched her brows her eyes were the lotuses, 35  and the edges of her brows were long lakes, and the hairs on her head were



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the hornwort leaves underwater, and she looked ravishing. Her long arms were deep channels, her long ears were meanders, 36 her earrings were mallards, and her eyes were glorious lotuses growing up from the mud. She wore the golden kans grass for her clothes, and her features were her geese. 37 She wore the ornaments that grew on her shores, her belt was bright with fish, her linen clothes were the swell after swell of the water, and her anklets chimed in the cries of the cranes. 38 Her limbs were coated with crocodiles and fish, and she was graced with species of turtle. The wild beasts’ watering-​ places were her crown. Her waters were what the wild beasts had left. People, too, drank from her breasts: she was dotted with ashrams and settlements. 39 Yamunā was the ocean’s chief queen, and as Krishna looked her up and down he roamed around in transports of delight, which made her all the more beautiful. 40 As he roamed along that supreme river, he discovered an amazing pool. Long, and one yojana wide, so even the thirty gods couldn’t have crossed it, 41  it was deep with unperturbable waters, like a motionless ocean. There were no water-​birds upon it, and when the wild beasts went to drink water they avoided it. 42 Full of fathomless water, it was like a sky full of clouds. It was perilous to approach, because of the many holes in its banks with snakes living in them. 43 It was swathed in smoke from the fire that their poison kindled, so even though his cattle were looking for water, they couldn’t enjoy it or drink from it, 44 and good people who wanted to do their morning, noon, and evening ablutions avoided using it. The birds flying in the sky wouldn’t access it even from the sky. 45 The pool was blazing with energy, as if pieces of straw were falling into a fire. It was dangerous to get within a whole yojana of the banks on any side. 46  The pool blazed up in flames with its terrible fire of poison, no more nor less than a league to the north of the cattle station. 47 Krishna looked at that huge pool and thought to himself: Whose is this massive pool, fathomless and shining? 48 The one named Kāliya evidently lives in this pool:  the vicious overlord of the snakes, like a ridge of black kohl. 49 I  brought him here previously, after he’d abandoned his home in the ocean for fear of the eagle, king of birds, devourer of snakes. 50 He’s defiling the whole Yamunā, as she heads for the sea. This region is deserted for fear of that lord of snakes. 51 The forest is thick with green grass, strewn with various plants and creepers, and has trees with aerial roots, but it’s sinister—​it has a frightening appearance. 52 The forest is guarded by the snake king’s forest-​dwelling associates, and since it’s continuously guarded on all sides by those trusty servants it has the form of a null realm, like poisoned food that can’t be touched. 53 But both banks of the pool glitter with garlands of

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eel grass, and with trees, and clumps of bushes and creepers, and they should have tracks made along them. 54 I must curb this serpent king, so that the river can provide water, so she can be a vessel of sweet water. 55 Once I’ve tamed the snake, she’ll be as she should be. The herding community will be able to enjoy her, her paths will be pleasant in every season, and all her bathing places easy to access. 56 This is the purpose of my life as a cowherd and my sojourn within this community: the purpose of correcting the wicked ones who’ve gone astray. 57 So while playing a childhood game, I’ll climb this kadam tree, jump into the sinister pool, and curb Kāliya.

56.  The Curbing of Kāliya Vaishampāyana said: Young Krishna stepped up to the riverbank, girded his loins tightly, and had soon climbed to the top of the kadam tree. 2 Lotus-​eyed Krishna looked like a cloud as he swung from the top of the kadam, and then he dropped into the middle of the pool with a splash. 3 Disturbed by the falling Krishna, the great pool spilled out in a flood. It was as if the restless ocean was overflowing. 4 The snake’s great palace was shaken by the noise, and the snake rose up out of the water with eyes full of fury. 5 Kāliya the lord of the serpents appeared there in a rage, with red-​ rimmed eyes, looking like a bank of clouds. 6 He was fronted by five huge hideous heads. With five faces and mouths of fire, he breathed fire and flickered his tongues. 7 He filled up the whole pool with coils the colour of fire, and he seemed to be twitching with rage and blazing with energy. 8 All of the River Yamunā’s water seemed to boil with his anger, and she nearly flowed upstream in terror. His mouth was full of the fire of his fury, and a wind blew from it: 9 when he saw Krishna in the pool amusing himself with children’s games, flames and smoke blasted out from the snake king’s mouth. 10 As he spewed the fire of his fury he reduced the trees growing on the nearby banks to ashes in an instant, as if he were really the fire at the end of the age. 11 His sons, wives, ministers, and other great snakes rushed up, supreme snakes of peerless power, wreathed in smoke, spitting fearsome venom-​born fire from their mouths. 12 Those snakes imprisoned Krishna within their coils, where he remained as motionless as a mountain, making no movement from his face to his feet. 13 Those snake lords bit Krishna with sharp fangs that clouded the water with sprays of venom, but he was strong, and he didn’t die. 1



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At that point, every last one of the cowherds was terrified. They ran back to the cattle station, wailing in voices blurred by tears:  15 Krishna’s lost his mind and jumped right into Kāliya’s pool, and now he’s being eaten by the serpent king, so come straight away! 16 Quick, tell cowherd Nanda the herdsman that his son’s being dragged off into a huge pool by a snake! 17 When cowherd Nanda heard those words, they hit him like a thunderbolt. Panicking, he went with stumbling strides to that amazing pool. 18 All the people, including the children, the young women, and the aged, made their way to the playground of the serpent king, and so too did young Sankarshana. 19 With cowherd Nanda at their head, all the cowherds stood on the bank of the pool with tears in their eyes, shrieking and howling. 20 By turns ashamed, amazed, and sorrowful, they wailed in great distress, some of them calling out to Krishna, some scolding him, and some announcing the ruin of the community. 21 The women cried out to Yashodā: Alas! You’re done for, since you see your beloved son in the power of the serpent king, wrapped up in the coils of a snake, being dragged off like a wild beast! 22 It seems your heart must be made of iron, Yashodā—​otherwise how can it not break when you see your son like this? 23 Alas! We see that cowherd Nanda has caught a glimpse of his son’s face and is glued to the edge of the pool, out of his mind with distress. 24 We’re going to follow Yashodā and enter this snake-​infested pool. None of us will leave without Dāmodara! 25 What would a day be without the sun? What would a night be without the moon? What would cows be without a bull? What would the cattle station be without Krishna? Just as cows won’t leave without their calves, we won’t leave without Krishna! 26 When he heard the wailing of these women, and of the others who lived in the cattle station, Sankarshana became exasperated. He knew their bodies had the same nature—​they were one person divided in two—​and he said to the changeless Krishna: 27 Krishna, strong-​armed Krishna, the cowherds’ pride and joy! You must quickly tame this snake king whose weapon is poison. 28 All these relatives of ours have human ideas and think you’re human, my mighty boy, and they’re weeping in woe. 29 When Krishna heard what the son of Rohinī suggested he agreed with it, and he playfully spread his arms apart and broke open the prison of the coils. 30 Krishna then strode across the mass of wet coils on his own two feet, grabbed Kāliya’s head, and bent it down with his hand. 31 Krishna quickly climbed onto Kāliya’s massive central head, and then he stood up on his skull and danced, his armbands sparkling. 14

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As Krishna trampled upon him, the snake’s head was worn down, and he spoke these despairing words from mouths that spat blood: 33 Krishna, with your fine face. It was out of ignorance that I showed my anger. I’m defeated, my venom vanquished, and I submit to your wishes. 34 So give the command: what should I do, together with my wives, children, and relatives? Into whose power shall I pass? But spare my life! 35 When he saw that the snake had bowed all five of his heads, the holy one—​who has the snakes’ enemy on his banner—​replied to the lord of serpents without any ill-​feeling: 36 I’ll give you a home, snake, but not here in the waters of the Yamunā. Go, with your children and relatives, to the waters of the restless ocean. 37 If any of your vassals or descendants should be seen here again, whether in the water or on dry land, they’ll immediately be mine to kill. 38 This water has to be benign, and so you must go to the great restless ocean. Remaining here would be a great mistake, and would lead to your death. 39 But in the ocean, when he sees my footprints on your head, Garuda the serpents’ enemy won’t attack you, snake. 40 The bull of the snakes touched Krishna’s feet with his head, and then, as the cowherds looked on, he left the pool and disappeared. 41 After the defeated snake had left, the amazed cowherds helped Krishna onto firm ground, and then they praised him and walked around him in reverence. 42 In great satisfaction, all those forest-​dwellers said to cowherd Nanda: You’re blessed. You’re favoured, since you have such a son. 43 From this day forward, faultless man, long-​eyed Krishna is the lord of the herding station’s cows and cowherds, and their refuge in times of trouble. 44 Now the entire Yamunā will have benign waters and be visited by sages, and our cows will always roam freely, using every point of access. 45 Krishna is like a fire hidden in a cattle station. Even though he’s in full view, we cowherds in the forest don’t recognise him for the great being he is. 46 Praising the eternal Krishna in this way, all the amazed companies of cowherds repaired to the compound like the gods repairing to Kubera’s pleasure-​grove. 32

57.  The Killing of Dhenuka Vaishampāyana said: After Krishna had curbed the snake king in the pool on the Yamunā, Rāma and Keshava roamed over that same region together. 2 And as they travelled around, red with dust, alongside their wealth of cattle, Vasudeva’s two sons went towards the lovely Mount Govardhana. 3 Then, to the north of 1



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Govardhana, the two heroes discovered a large and lovely palm-​forest resting on the bank of the Yamunā. 4 The lovely palm-​forest was full of palm fronds, and those two loved it there and romped around in great delight. It was as if two young bulls had arrived. 5 That place was quite a large piece of raised land, with dark soil and plenty of darbha grass. It was flat and smooth, with no stones or clumps of earth, 6  and it looked magnificent with those palm trees sticking up. With their thick trunks, dark knots, and branches tipped with fruit, they were like elephants’ trunks sticking up. 7 Dāmodara, superb speaker that he was, said this: Ah! This woodland is perfumed by ripe palm-​fruits. 8 Ripe palm-​fruits are sweet, fragrant, dark, and tasty, and we’re both making them fall with our quick steps, brother. 9 If this is how they smell—​sweet and good to the nose—​ then I think they’ll be as tasty as nectar. 10 After hearing Dāmodara’s words, Rohinī ’s son shook the trees, chuckling slightly as he made the ripe palm-​fruits fall. 11 However, that palm-​forest was closed to human beings, and trespassing was dangerous. It had been turned into barren land, as if cannibals lived there. 12 The vicious Daitya named Dhenuka lived there in the form of a donkey, surrounded by a large herd of donkeys. 13 That wicked donkey patrolled the dreadful palm-​forest, terrorising any groups of people, birds, or wild beasts. 14 Dhenuka heard the resonant sound of palm-​fruits being felled, and, like a bull elephant in musth hearing a handclap,* he couldn’t tolerate it, and he became irritated. 15 Irritated, he ran towards the sound, haughtily tossing his mane and mouth, braying brashly with staring eyes, clawing the earth with his hooves, 16 tossing his tail, and bristling like Death with his jaws open. As he rushed up, he saw the son of Rohinī standing there. 17 The wicked donkey saw Rohinī ’s eternal son under the palm trees, looking like he was carrying his palm-​tree standard.† And using his teeth as weapons, he bit him. 18 Then the Daitya turned his back on him and kicked Rohinī ’s unarmed son in the chest with both hind legs. 19 Rohinī ’s son grabbed the donkey Daitya by those two legs and sent him, head and shoulders flying, into the top of a palm tree. 20 With broken thighs, hips, neck, and a broken back, the disfigured donkey crashed onto the face of the earth, amid a flurry of palm-​fruits. 21 After making sure that the fallen

* Musth is a periodic condition of male elephants during which they become extremely irritable, agitated, and aggressive, and temporin oozes from their temples. † For the palm tree on Baladeva’s standard, see Hv 70.17 below.

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donkey was not just disfigured but dead, he threw his relatives and other associates into the palm tree. 22 The ground was covered with the fallen bodies of donkeys, and with ripe palm-​fruits. It looked like the sky when it’s covered with clouds before the autumn comes. 23 Once the donkey Daitya and his followers had been felled, that attractive palm-​forest become very much more attractive. 24 Its dangers banished, the superb palm-​forest presented a cleansed appearance, and looked magnificent. The cows grazed there happily, 25 and the forest-​ranging cowherds all chattered away happily and all rambled around the forest without a care. 26 After the cows had dispersed happily, the two boys as bold as great elephants built themselves a couch out of fronds from the trees, and reclined there in suitable fashion.

58.  The Killing of Pralamba Vaishampāyana said: Then the two sons of Vasudeva, who were both enjoying themselves ­immensely, left the palm-​forest and went back to the Bhāndīra tree. 2 Those two handsome-​faced boys, driving a thriving holding of cows, looking out over glades overgrown with rich grains, 3 humming and singing, plucking things from the trees, calling the cows and the calves by name—​ those two were destroyers of the foe. 4 Both were finely fitted out, with ropes and halters strapped around both shoulders and forest garlands hanging on their chests. They were like two bulls with young horns. 5 Their bodies were the colour of gold and the colour of kohl, but each was dressed in the hue of the other, so they were like clouds that are bright and dark at the same time, and thus accompanied by a rainbow. 6 They were both dressed in forest clothes, and on the forest paths they made delightful ear-​ornaments out of flowers and kusha-​grass heads. 7 Those two devotees of Mount Govardhana roamed in the forest with their companions, unbeaten in all the popular games. 8 Those two who were honoured by the gods roamed the forest like this, undergoing their initiation into the human condition with games appropriate to the characteristics of their community. 9 While those two were playing their games, they arrived, at the usual time, at the Bhāndīra, the prize banyan tree rich in thick branches. 10 There they stood next to each other and practised their forward and backward moves, and the methods of combat, and throwing stones. 11 Having fun with the other cowherds, those two practised the various methods of combat to their hearts’ content, as bold as lions. 1



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While those two were enjoying themselves like this, the great demon Pralamba approached. He was after them, and he was trying to identify the weaknesses of the group, and of those two in particular. 13 Decorating himself with forest blossoms, disguising himself as a cowherd, and charming the two heroes with his jokes and games, 14 the great non-​human Dānava Pralamba took on human form and plunged fearless into their midst. 15 All the cowherds played with that enemy of the gods, thinking from his cowherd form that he was a relative of theirs. 16 Looking for an opening or a weakness, Pralamba in the form of a cowherd cast his nasty gaze upon Krishna and the son of Rohinī. 17 The great Dānava judged that Krishna was extraordinarily powerful and unconquerable, so he concentrated his efforts on killing the son of Rohinī. 18 Then they all played a children’s game called the deer game. One pair after another jumped against each other. 19 Krishna jumped against Shrīdāma, the son of a cowherd, and faultless Sankarshana jumped against Pralamba. 20  It was one team of cowherds against the other team of cowherds, two by two, and they rushed forwards with quick steps, trying to climb onto each other. 21  Krishna beat Shrīdāma, Rohinī ’s son beat Pralamba, and Krishna’s team of cowherds beat the other team of cowherds. 22 The quick ones made the other ones carry them. They made the trunk of the Bhāndīra their goal, and they headed back excitedly towards it. 23 But the Dānava suddenly hoisted Sankarshana onto his shoulder and headed off speedily in the other direction, looking like a raincloud with the moon above it. 24 However, like a raincloud overpowered by the moon, he soon found himself unable to bear the weight of Rohinī ’s clever son, and so he expanded, making his body massive. 25 The great Dānava Pralamba thus showed his own body, which looked like Bhāndīra the banyan tree, or like a mound of charred kohl. 26  The Daitya looked like a raincloud pressed down by the sun, as his face shone beneath a golden crown that was fitted with five tassels. 27 He was enormous and ferocious, with a huge mouth, a huge neck, and eyes like cartwheels. He looked like the god Death, and he made the earth sink down with his footsteps. 28 Dressed in dangling clothes and decorated by a garland with a dangling ribbon, bold Pralamba the Dangler moved along like a raincloud dangling water, 29 and that great demon quickly carried off the son of Rohinī, just as the god Death carries off the whole world after it’s been inundated by the ocean. 30 As young Sankarshana was being carried off by Pralamba like the moon being carried off by a single black cloud, 31 he considered himself to be at some risk. So, from his position upon the Daitya’s shoulder, glorious Sankarshana said to Krishna: 12

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Krishna, I’m being carried off by a Daitya who looks like a towering mountain, and who’s demonstrated the great skill of assuming human form. 33 This Pralamba is evil-​minded, double-​bodied, and swollen with pride. He must be punished, but how can I do it? 34 Krishna, who was familiar with the power and deeds of Rohinī ’s son, smiled and addressed him with soft but rousing words: 35 Aha! You’ve clearly accepted the human condition! You’re a secret that contains the whole world, but now you’ve become even more secret than a secret. 36 Remember, brother, that after the worlds are destroyed, you are their body. Use that self of yours to recall what you’re like after the oceans have merged into one. 37 Remember your primordial form, and remember that the ancient gods, and Brahmā, and the waters were brought about through your activity. 38 Your head is the sky, your form is water, your patience is the earth, your mouth is fire, your breath is the wind, the life of the world, and it’s on your behalf that the Manu creates intelligence. 39 You have a thousand mouths, a thousand limbs, a thousand feet, a thousand eyes, and you have a thousand-​petalled lotus in your navel. You are the sun with a thousand rays, the slayer of the foe. 40 When the heavenly gods see something in the world, it’s because you’ve made it visible. And if there’s something you’ve never mentioned, who is there that can even look for it? 41 What can be known in the world is what you’ve spoken about. But what you alone know, even the gods don’t know. 42 The heavenly gods don’t see your true and authentic form in the sky, but they do praise the form you’ve adopted. 43 The gods can’t see any end to you, and that’s why you’re known as Ananta the Endless. You’re intangible, huge, unique, and inaccessible even to other intangible beings. 44 Held down by the mountains, the eternal immovable earth, repository of living creatures, bears everything that moves—​but she rests on you alone. 45 Your coils are the four oceans, you know what separates the four social classes, you oversee the worlds’ four ages, and when the four types of priest do a ritual, you get the benefit. 46 And in my view, whatever you are for the sake of the worlds, I am too. The two of us have a single body, but we’ve been divided in two for the earth’s sake. 47 You are of course Shesha the Remainder, the ancient and eternal god of the worlds, and the earth is supported by our body alone, in two different ways. 48 What I am you are too, and what you are so am I, the eternal one. For although we’re divided into two, we’re the two mighty bodies of the single one. 49 So why are you lying there like an idiot? The first thing is to bash that Dānava enemy of the gods on the head, god, with a fist like a thunderbolt. 32



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When Krishna reminded him of his antiquity, Rohinī ’s son became filled with the strength that lives in the innards of the triple-​world, 51 and consequently that strong-​armed hero bashed the villain Pralamba on the head with a well-​clenched fist like a thunderbolt. 52 His skull was smashed, his head disappeared into his body, and he fell via his knees onto the ground, dead. 53 There on the ground lay the body of Pralamba, who was broken apart like a cloud that’s broken apart in the sky. 54 His head was shattered, and blood streamed from his body like the water that streams down from a mountain peak, thick with red chalk. 55 After he’d killed Pralamba, Rohinī ’s glorious son withdrew his own true strength and gave Krishna a good hug. 56 And after the Daitya had been killed, Krishna, and the cowherds, and the gods stationed in the heavens praised the strongman with cheers of victory. 57 The indefatigable child (bāla) had killed the Daitya using his strength (bala), and so the gods (devas) stationed in the heavens announced that his name was now Baladeva. 58 After that Daitya dangerous even to the gods had been killed, people on earth knew about Baladeva’s strength from that deed. 50

59.  Description of Autumn Vaishampāyana said: While Krishna and Bala were carrying on like this, roaming the woods, the two months of the monsoon season passed by. 2 Then the two heroes returned to the cattle station. In the cattle station they heard that the Shakra festival was at hand, and that the cowherds were looking forward to the festivities. 3 Out of curiosity, Krishna asked: What is this thing called the Shakra festival that you’re so excited about? 4 One cowherd, the oldest there, replied: My boy. Listen to the reason why the feast of Shakra is held. 5 Krishna, destroyer of enemies. Shakra the world-​guardian is lord of the gods and lord of the clouds, and his rite has always taken place. 6 He impels the clouds and decorates them with his weapon: it’s at his bidding and his alone that they make the grain grow with their fresh waters. 7 When he’s happy, the glorious and much-​invoked smasher of citadels gives rain from the clouds and refreshes the whole world. 8 We, and the other people who eat the grain he provides, must act to keep it coming. We must keep the gods happy. 9 The god rains on the worlds, then the grain grows, and when the broad earth has been refreshed, the world seems full of nectar. 10 The cows are happy when they’re rich in milk and rich in calves, and it’s because of him that the cows and bulls thrive, nourished by the grasses. 11 There are no cows without 1

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grain and no cows without grass, and a place where you can’t see any people afflicted by hunger is a place where you can see rain-​bearing clouds. 12 Shakra milks the sun’s cows, the celestial sunbeams rich in milk, and they yield the strong new milk that’s stored in the banks of cloud. 13 He makes a terrific noise in the clouds, and the noise descends, travelling swiftly on the wind. People say it’s him growling. 14 As he’s being borne along by the wind-​drawn clouds, the noises he makes are like thunderbolts breaking impassable mountains apart. 15 Shakra liberates the waters in the sky with the blows of his thunderbolt. As a master treats his servants, so he treats the many impulsive clouds: 16  the ones that have a stormy look about them, the ones that form a water-​ bearing blanket, and the thick ones that make the sky sparkle with pearly raindrops. 17 In this way, Parjanya the water-​giver milks the sun’s cows and rains the milk down onto the earth for the good of all worlds. 18 And that’s why, at the end of the monsoon, all kings joyfully praise Shakra, the lord of the gods, with festivals—​as do we, and other people. 19 Dāmodara listened to the old cowherd’s speech about the worship of Shakra, and then, despite knowing Shakra’s power, he spoke as follows: 20 Cowherd. We roam the forests, herding cows, living off our wealth of cows. You should understand our deities to be the cows, the mountains, and the forests. 21 Ploughing is the livelihood of agriculturists, commerce is the livelihood of traders, but our ultimate livelihood is the cow. Those are said to be the three vaishya livelihoods, and when a person is engaged in one of those specialisms, that’s their highest deity. 22 But a person who does someone else’s holy duties and enjoys someone else’s rewards suffers two disappointments, one in this world and one in the next. 23 Beyond the ploughed land are what are known as the margins, and beyond the margins is what’s known as the forest, and beyond the forest are all the mountains. And that’s our path immemorial. 24 In this forest, mountains are even known to take on any form they like. They take on various bodies one after another, and enjoy themselves in their own highlands. 25 They become lions with great manes and tigers with great claws, and they protect their own groves, terrorising those who cut down trees. 26 When any people living in their forests cause damage, they kill just the guilty ones, by eating them. 27 Brahmins focus on sacrificing with Vedic formulae, agriculturists offer sacrifices to the furrow, and we cowherds offer sacrifices to the mountain. The mountain in the forest is what we should venerate. 28 I’d be happy for us cowherds to set up a nice place by a tree, or on a hillside, and offer sacrifice to the mountain in the forest. 29 Once the sanctuary has been set up and made ready, we must slaughter some pure animals there and offer up all the milk that the community can muster. Why discuss it further?



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All the cows should reverently process around the supreme mountain wearing crowns of autumn flowers, and then go off into the forest again. 31  For the gladsome and glorious autumn is surely here, the refuge after the rainclouds have gone. Her grasses are sweet and strong, with nutrients for the cows. 32 The forest is resplendent, stiff with grass, in places pale with kadam flowers, in places dark with thickets of reeds. There are no more cries from the peacocks. 33 The clouds moving across the sky are like bull elephants whose musth period has passed: they’re bright clouds with no rain, no lightning, and no flamingoes flying in front of them. 34 All the trees that were shaken up by the harsh winds and clouds of the monsoon season have cheered up and are thick with masses of leaves. 35 The sky seems to be being anointed king, since it’s wearing a pale-​coloured turban of clouds and is being fanned by a chowry of goose-​wings under the parasol of the spotless full moon. 36 Now that it’s autumn and the clouds have gone, all the lakes have shrunk, and it’s as if they’re chuckling with geese. They ring with the cries of the water-​birds. 37 The rivers, with brahminy ducks as the slopes of their breasts, sandbanks as the curves of their hips, and geese as their characteristic laughter, make their way down to their husband the ocean. 38 The water with the night-​lilies in bloom is like the sky bright with stars—​at night, it’s as if they’re smiling at each other. 39 The woods are a delight to delve into, pale with unripened rice and full of the cries of amorous cranes. They make the heart sing. 40 The lotus-​ponds sparkle with light, and so do the pools and reservoirs, and the lakes blooming with water-​lilies, and the water meadows, and the streams. 41 The lotuses that grow in the mud love the light coming off the water, and so do the other flowers, the white and the blue water-​lilies. 42 The peacocks with the white at the corners of their eyes have finished their frenzies, the winds are blowing gently, the sky is cloudless, the restless ocean of the world is calm. 43 The peacocks’ feathers, loosened by the turning of the seasons, have fallen out now that the dancing is done, and they make the earth look as if she has lots of eyes. 44 The River Yamunā flows within her banks, which are dirty with her own mud, crowded with creepers, kans grass, and flowers, and scattered with geese and cranes. 45 Birds that eat grain and birds that eat fish sing excitedly amid the corn and unripened rice, and in the water meadows and groves. 46 The showers of water that the clouds shed during the monsoon have actually been solidified—​they’ve turned into grown grass. 47 The moon has taken off the clouds that used to clothe it and now dwells delighted in a clear sky, bright with its autumnal features. 48 The cows have twice as much milk, the bulls are twice as amorous, the woodlands are twice as beautiful, the broad 30

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earth is rich with grains, 49 the stars and planets aren’t hidden behind clouds, the ponds are full of lotuses, and human beings are actually able to achieve peace of mind. 50 In a sky free of clouds, the sun with its fiery beams sends out streams of shining energy, drying out the gleaming autumn. 51 Desiring victory, the kings who rule the earth lustrate their troops and sally forth, heading for each other’s kingdoms. 52 The mind lingers on the lovely bright woodland tracts, red with clumps of noon-​flowers now that the mud has dried out. 53 The trees that grace the glades glitter in the woodlands:  there are crocodile-​bark trees, seven-​leaved blackboard trees, orchid trees in bloom, 54 arrow-​name trees, danti bushes, kadam trees, golden svarnaka trees, srimara trees, meyna trees, and screwpine trees all around. 55 In cattle stations in particular, where the gurgling of churns sounds like laughter, the beautiful autumn wanders around the cowpens like a woman open to public view. 56 It’s at this time that those who dwell in heaven rouse the god with the bird on his standard, who’s been spending the monsoon season happily in the realm of the thirty gods.* 57 Now that the rains have finished and autumn with her grains has arrived in this way, we must honour the mountain god—​and more particularly we must honour the cows, 58 by fitting them with peacock-​feather crowns, and dangling bells, and autumn flowers, and garlands on their horns. 59 For our own good, we must honour the cows and sacrifice to the mountain. Shakra can be worshipped by the thirty gods, but we must worship the mountain. 60  Since you’re all fond of me, and since we’re friends, I’m going to make this cow festival happen, no doubt about it, even if I have to force it to. 61 For cows must always be worshipped, and not one of you has any doubt about it, so you should follow my suggestion without hesitation. You should do it willingly, as a pleasure, and for the sake of your own glory.

60.  The Mountain Festival Vaishampāyana said: When they heard Dāmodara’s speech—​ his words that were spoken nectar—​the cowherds were delighted, and without a second thought they replied as follows: 2 Child, this idea of yours is a great one. It’s making the cowherds excited. It really thrills us all, and it’ll benefit humanity. 1

* For Vishnu’s seasonal sleep, see again Hv 40.23–​25 above.



60. The Mountain Festival

185

You’re our path, you’re our pleasure, you’re our witness, you’re our refuge, you deliver us from danger in times of crisis, and you’re a friend to us, your friends. 4 Because of what you’ve done, Krishna, this whole herding community lives in peace. Since its herds are happy and its enemies neutralised, it has effectively gone to heaven. 5 Ever since you were born, our minds have been amazed by the celestial feats you’ve performed that are rare on earth, and by your evident self-​confidence. 6 With your surpassing strength, splendour, and daring you’re supreme among mortals just as Indra the smasher of citadels is supreme among gods; 7 with your beauty, grace, kindness, and your smiling face you’re supreme among mortals just as the moon is supreme among gods; 8 and with your costume, your form, and your childhood adventures there’s no spear-​bearing human warrior who could match you. 9 Master, who could possibly disregard the suggestion you’ve put forward for a mountain sacrifice? That would be like disregarding the shore of the great ocean. 10 Shakra’s festival is traditional, Krishna boy, but today you’ve proposed this glorious mountain festival for the cowherds. And for the good of the cows, it must be held. 11 Fetch things to eat, and milky treats. Fill up the best pots at the wells. Fetch broad and deep tubs for the delicious rice pudding. 12 Bring all the food we need to eat or drink. Pack up dishes of meat and rice. Take everything anyone in the community will need for three days and nights. 13 Kill the animals we need for food, beginning with the buffaloes. The ritual must take place with every single cowherd crowded there! 14 The whole cattle station was delighted, the community rejoiced, and the sounds of shouting, and musical instruments playing, and bulls bellowing, 15  and calves lowing made the cowherds even more excited. With lakes of yoghurt and whirlpools of ghee, flooded by streams of milk, 16 enriched with heaps of seasoned meats and piles of gleaming rice, the ritual for the mountain was arranged. There were crowds of cows and crowds of happy cowherds, and the cowherd women looked beautiful. 17 Then, at an auspicious point in the lunar cycle, after everything had been cooked and the ritual preparations were complete, the cowherds and the brahmins performed the sacrifice for the mountain. 18 At the end of the ceremony, Krishna, making use of his surpassing power, became the mountain and ate the rice, the milk, the splendid yoghurt, and the meat. 19 The eminent brahmins ate their fill. Sated and satisfied, they were easily prevailed upon to dispense their blessings, and they stood up with joy in their hearts. 20 And during the final purification rite, after he’d eaten as much and 3

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drunk as much milk as he wanted, Krishna in his marvellous form declared himself sated, and burst out laughing. 21 When the cowherds saw Krishna in the form of the mountain—​Krishna standing on the mountain-​top with his celestial garlands and unguents—​they went up to him, beginning with the most important of them. 22 The holy lord himself, still concealed in the form of a cowherd, bowed along with the cowherds and paid homage to himself. 23 The amazed cowherds said to the god standing on the prize mountain: Your holiness, we, your obedient servants, are at your command. What can we do for you? 24 The mountain replied to the cowherds in a sonorous voice: From this day forwards, if you care about your cows, you must make offerings to me. 25 I’m your foremost god, I’m the gracious one who’ll grant all that you desire, and because of my power you’ll possess tens of thousands of cows. 26 If you honour me in forest after forest, I’ll do you favours, and I’ll enjoy myself as much in your company as I would in heaven. 27 When I’m pleased with these well-​known cowherds standing here—​cowherd Nanda and the others—​I’ll bestow great wealth upon the cowherds. 28 The cows and their calves must now process around me. That would make me very pleased indeed, no doubt about it. 29 Then, for the lustration, the herds of cattle, including the bulls, processed around the prize mountain in their thousands, herd by herd. 30 There were milking cows and their calves by the hundreds and thousands, wearing crowns, and decorative bunches of flowers, and garlands crowning the tips of their horns. 31 The cowherds followed, driving their wealth of cattle before them. Their bodies were painted with devotional insignia, and they were dressed in red, yellow, and black. 32 They carried sticks and had colourful armbands made from peacock feathers on their arms, and they wore nicely arranged hairbands made of peacock feathers and flower-​stems. The cowherds in that extraordinary assembly looked fantastic. 33 Some of the cowherds rode bulls, some danced for joy, and some sprinted forward and grabbed the cows. 34 After the cows’ lustration parade had completed its circuit, the mountain’s bodily form immediately disappeared, 35 and that same Krishna returned to the herding station with the cowherds, amazed by the marvel that had taken place during the mountain festival.

61.  The Lifting of Mount Govardhana Vaishampāyana said: When his festival was cancelled, Shakra the master of the thirty gods was furious, and he addressed himself to the group of rainclouds that’s famous for destroying the world. He said: 1



61. The Lifting of Mount Govardhana

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Here, elephant clouds! You surely prioritise loyalty to your king and must do my pleasure, so listen to what I say. 3 Cowherd Nanda and the other cowherds came to Vrindāvana, but they’re devoted to Dāmodara and they’ve turned against my festival. 4 Cows are their main means of subsistence—​ that’s why they’re known as cowherds—​so you must harass those cows with rainstorms and gales for seven days and nights. 5 As for myself, I shall mount my elephant Airāvata and send a violent storm, with rain and a wind as strong as my thunderbolt. 6 And after you’ve battered those cows with vicious rain and rushing wind, they and their herding troupe will give up their earthly lives. 7 That was how the mighty Punisher of Pāka commanded all the rainclouds after Krishna had countermanded his edict. 8 Terrifying mountainous dark rainclouds then spread across the sky all around, making horrible noises. 9  The clouds emitted flashes of lightning and were decorated with rainbows, and they covered the sky with darkness. 10 As those bull clouds moved into the sky some of them looked like sea-​monsters, others were joined together like elephants, and others were like snakes. 11 They linked up with each other’s bodies like ten thousand herds of elephants, and they made a thick dark layer, obscuring the sky. 12 The clouds rained everywhere, with raindrops that looked like human hands, or elephants’ trunks, or bamboo canes. 13 Although those watching with human eyes thought that the ocean had been lifted into the sky, the great rainstorm had no shores or shallows, and it was dangerous to bathe in. 14  While the mountainous clouds thundered all over the sky, the birds stopped flying and all the deer fled. 15 And while the cruel clouds made the sky look as if the sun and moon were both asleep, the excessive rain made the world look unnatural. 16 With no visible stars or planets and no sunshine or moonbeams, the sky seemed to lose its light. The banks of cloud made it go quite dark. 17 And because of the rain that was constantly pouring from the clouds, everything there on earth looked as if it was made of water. 18 Peacock-​cries rang out there, along with the fainter sound of crested cuckoos in the sky.* Rivers became swollen, frogs came in floods, 19 and the grasses and trees shook as if they were scared of the growling of the clouds and the clatter of the rain. 20 Groups of fear-​stricken cowherds said that since the earth had become a single restless ocean, the end of the worlds had come. 2

* The crested cuckoo is a migrant visitor and normally a harbinger of the monsoon. It is said to drink only rainwater, on the wing.

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Mooing pitifully, the cattle stood motionless, without twitching their ears or thighs or raising their muzzles or hooves. It was as if they were held down. They had sodden bodies, slicked hair, and thin bellies and udders. 22 Some cows died of exhaustion, some collapsed in pain. Some were afraid of the fog and lay down with their calves. 23 Some of the mothers nestled their calves to their udders and stood there, heads hanging, thighs shrunken, bellies thin for lack of food. 24 Cows fell down, pained and shivering, beaten by the rain. The young calves who stood facing Krishna Dāmodara raised their eyes, and it was as if their sad faces were asking him to rescue them from their affliction. 25 When Krishna realised that the cows were being destroyed, that the cowherds were dispirited, and that the disaster was due to the descent of bad weather, he became angry. 26 In his rage he reflected on the matter, and he devised a plan for the cows. His true self cheerfully said to himself: 27 Even if it’s hard to lift, I can pluck up the mountain right now, with its forests and groves, and make a place for the cows to shelter from the rain. 28 When I hold it up, this rocky mountain will be like a house of earth. It will do my bidding, and the cows and the community will be safe. 29 After Vishnu, whose power is his truth, had deliberated like this and decided to demonstrate the strength of his two arms, Krishna plucked up that nearby mountain with his two arms, as if he himself were another mountain. 30 And when he held up the mountain and its clouds with his left hand, it had the fine form of a house, and took on the character of a house. 31 As the rocky mountain was being lifted up from the earth, boulders loosened from its ridges rolled about and fell off, bringing trees with them. 32 The immovable mountain rose into the air with its crags held high and its peaks shaking and lurching all around. 33 As the mountain moved, its stacks of boulders collapsed, its slopes shifted and streamed, and the clouds massed above it combined together as one. 34 As the clouds poured, and the mountain rained rocks, and the wind howled, people couldn’t discern their features. 35 The mountain had turned into a hotchpotch. The clouds full of pouring water clung to its peaks, and it looked like a skittish peacock. 36 The serpents, sylphs, light-​elves, and seers gave their verdict in melodious tones: This mountain is being drenched by its own wings!* 37 When it was uprooted from the face of the earth and balanced upon Krishna’s palm, the mountain revealed deposits of gold, silver, and antimony. 21

* Mountains used to have wings, to which the clouds are here compared. See again Hv 35.16 above, and the footnote there.



61. The Lifting of Mount Govardhana

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The mountain’s peaks entered the cloud, some of them half hidden and some of them half collapsed. 39 As it was being shaken around, the mountain scattered the various blossoms of the shaken trees all over the earth. 40 Snake kings with multiple heads and half-​swastika patterns emerged in fury, and flew around all over the sky. 41 Flocks of birds suffered in terror because of the rain: they kept falling headlong from the sky every time they took off. 42 The lions were infuriated and looked like clouds full of water, and the lordly tigers growled like churns being churned. 43 The mountain looked rather magnificent with its body split open. Its steep bits were levelled out, and its level bits became perfectly inaccessible. 44  The mountain that the clouds rained on looked like the triple city in the sky looked after it had been brought to a standstill by Rudra.* 45 The mountain in the shade of the mass of dark clouds looked like an enormous umbrella held up by the rod of Krishna’s arm. 46 It was as if the mountain, sent to sleep by the clouds, had closed the cave-​mouths of its eyes and fallen asleep in the sky, using Krishna’s arm for a pillow. 47 With no birds singing in its trees and no peacocks singing in its forests, the crest-​covered mountain seemed to be deserted. 48 And with its highlands being tossed, rolled, and shaken around, it was as if the mountain’s forests and peaks were in a fever. 49 The clouds borne on the wind were over its head, and urged on by great Indra, they unleashed endless rain. 50 Resting on the end of Krishna’s arm, the mountain and the clouds looked like a land trampled by kings and crawling with armies. 51 The mass of clouds stood surrounding the mountain just as a great thriving nation surrounds its capital. 52 The protector of cowherds rested the mountain on his hand and judged its weight with a smile. Then, standing there like a patriarch, he said: 53 Here, made by my divine command, is something the gods couldn’t have made: a mountain that’s a house, cowherds. A shelter for the cows, out of the wind. 54 Quickly, get the herds of cattle in here, for their safety. Stay comfortably in places away from the wind, and be comfortable regardless of your troupe, or your herds, or your wealth. 55 I’ve created this region in order to refute the rains, and you must share it. The land that I’ve made by pulling up the mountain is spacious—​it could even swallow the three worlds, to say nothing of a herding company. 56 Then there was uproar: shouts of joy from the cowherds, alongside the mooing of cattle, and the noise of the clouds outside. 57 The cows, arranged into herds by the cowherds, entered into the mountain’s broad cleft, into the 38

* Rudra pierced the triple city of the demons with one arrow, as narrated at Mbh 7.173.52–​58.

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depths of its belly, 58 while at the root of the mountain the lone Krishna, like a raised rock pillar, supported the mountain with one hand, as if it were his cherished guest. 59 Then the company’s equipment and the harnessed carts, which were in danger from the rain, were also taken into the house made from the mountain. 60 That deed of Krishna’s was beyond the capacities of the gods, and when the thunderbolt-​wielding master witnessed it he simply called the clouds off, his intention unfulfilled. 61 After the seven days and nights had elapsed, and after his festival had disappeared from the earth, the slayer of Vritra, surrounded by his clouds, repaired to the highest heaven. 62 And after the seven days and nights had elapsed, in the month of Tishya,* after Shatakratu had failed, and the clouds were gone, and the sky was clear, and the day was lit up by the sun, 63 the cattle, weary no longer, retraced their steps, and the herding community returned to its own home once again. 64 As for Krishna, the stable-​ bodied wish-​granting master: he was happy, and he put the prize mountain back down in its proper place for good.

62. Govinda’s Consecration Vaishampāyana said: Shakra was amazed after he’d seen Govardhana lifted up and the cowherd community saved, and he decided to meet Krishna. 2 Shakra’s elephant Airāvata looked like a cloud bearing no rain, and he was in musth, his temples running with the juice of his madness. Shakra mounted him and journeyed to the earth’s surface. 3 The much-​invoked smasher of citadels spotted the indefatigable Krishna sitting on a stone slab on Mount Govardhana. 4 The smasher of citadels saw that the youngster was eternal and blazing with great brilliance, and recognised him as Vishnu in disguise as a cowherd. 5 Shakra had many eyes, and inspected him with all of them. He was as dark as a forest of palm trunks and marked with the shrīvatsa, 6 and after he’d seen him sitting comfortably on top of the rock, favoured by fortune, like an immortal in the world of mortals, Shakra became shy. 7 As Krishna sat there happily, Garuda the snake-​eating bull of birds, though hidden from view, provided shade for him with his wings. 8 Then, as Krishna concentrated on the affairs of the world in solitude upon the mountain, the slayer of Bala† got down from his elephant and went up to him. 1

* The month of Tishya includes parts of December and January. † The demon Bala, mentioned at Hv 3.77 above.



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The mighty king of the gods looked magnificent as he approached. His garland and unguents were divine, and his hands were completed by the thunderbolt. 10 Wearing a sun-​coloured crown that emitted flashes of lightning, he spoke to him sweetly, in celestial tones. He said: 11 Krishna, strong-​armed Krishna, your family’s pride and joy. You, a lover of cows, have done a deed that the gods couldn’t have done. 12 I  unleashed the clouds that roll out the end of the age, but you saved the cows. And I’m impressed by that. 13 For who wouldn’t be amazed when, through a trick enabled by the self-​born Brahmā,* you held this prize mountain up in the air and turned it into a house? 14 It was in anger, Krishna, after my festival was prevented, that I sent this excessive rainstorm upon the cattle for seven days and nights. 15 Those dangerous rainclouds couldn’t have been repelled by the gods, even together with the Dānava troops. But even as I stood there, you held them off. 16 Bravo! I’m very glad, Krishna, that despite being aggravated within your human body, you’ve kept the full measure of Vishnu’s fiery energy hidden. 17  But since you’ve assumed human form along with your own fiery energy in this way, I think that the deities’ eternal purpose is sure to be achieved. 18 Hero, with you as the gods’ guide, leading the way in every task, the objective will be achieved. Nothing can stop it. 19 Among people you’re the unique one, and among gods you’re the eternal one. I don’t see anyone else who could bear the burden you bear. 20 For the best bull is harnessed in pole position at a time of need, and likewise that’s how you’re harnessed—​you with the bird as your vehicle—​when the gods are in times of need. 21 This attack for the earth’s sake comes from your body, Krishna, just as gold comes from lodes of ore. It’s happening at Brahmā’s instigation, to be sure, 22 but in terms of wit or vigour the self-​born lord Brahmā himself can’t match you, just as a lame person can’t sprint. 23 The Himālaya is the best of the immovables, the ocean is the best of lakes, Garuda is the best of birds, and you are the best of the gods. 24 The world of the waters is at the bottom, and above it are the earth’s supports. Above the realm of the snakes is the earth, on top of the earth are the humans, 25 and above the human realm, they say, is the path of the birds. Above the sky is the splendid sun, the gate of heaven, 26 and above that, Krishna, is the wide world of the gods, thick with flying chariots, where I’ve been appointed to the position of Indra of the gods. 27 Above heaven is 9

* Perhaps this refers to Brahmā’s role in Vishnu’s descent. See Hv 41, 43, and 45 above, and vv. 21–​22 below.

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Brahmā’s world, which is frequented in droves by the brahmin seers. The moon goes there too, as do the most important stars and planets. 28 Above that is the world of the cows, which is watched over by the Sādhya gods. That enormous world occupies a great deal of space, Krishna. In fact, it extends everywhere. 29 But your domain, which you built out of your austerities, is far higher even than that, and none of us can find out about it, not even by asking the Grandfather. 30 The underworld is the dreadful world of the snakes, and is for those who’ve done wrong. The earth is for those who are busy acting, and is the locus of all significant deeds. 31 The sky is the sphere of the flighty, those who follow the way of the wind. Heaven is the destination of the calm and self-​ controlled, whose deeds were meritorious, 32 and Brahmā’s world is the final destination of those who’ve engaged in holy austerities. But the world of the cows is a destination that’s hard to attain. It’s only for cows. 33 And as that world was sinking into distress, brave Krishna, you, steadfast and disciplined, sustained it by disarming the threat to the cows. 34 So I’ve come here inspired by what Brahmā and the cows have told me. I’ve come out of respect for you, your eminence. 35 I’m the lord of beings, Krishna: smasher of citadels and king of the gods. In the sequence of Aditi’s children, I was born before you. I’m older.* 36 But since I’ve now seen that you possess the splendour of the splendid, my lord, you should forgive all that I did in the form of those clouds. 37 Likewise you must listen, in a spirit of forgiveness on account of your own gentle splendour, Krishna with the strength of an elephant, as I tell you what Brahmā and the cows have said. 38 Lord Brahmā and the sky-​roaming cows in heaven are delighted by your celestial deeds of protection and so on, and they say this to you: 39 You’re protecting the cows, and the cows are protecting the worlds. Since we and the bulls are multiplying through our offspring, 40 we’ll be happy to provide the farmers with draught bulls, and the gods with a pure sacrificial offering, and the goddess of fortune with our purifying dung. 41 So from this day forward you’ll be our life-​giving guru, mighty man. You’ll be our king, you’ll be our Indra. 42 Hence—​Indra continued—​I must anoint you as king with these golden jugs full of celestial fluid, poured out by hand. 43 I’m still the Indra of the gods, but you’ll be the Indra of the cows (go), and so people on earth will always praise you as Govinda. 44 You’ve been established as lord by the cows, Krishna,

* Despite the list given at Hv 3.50–​51 above, Indra is generally presented as Vishnu’s older brother. Compare Hv 30.19 and 32.5 above; also Mbh 1.59.14–​16 and 1.60.35.



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and because you are Indra in addition to me, the deities in heaven will hymn you as Upendra the Also-​Indra. 45 The four months of the monsoon are apportioned to me, but I’ll relinquish half of them—​the second half—​for the season of autumn. 46 From this day forward, human beings will acknowledge just two months to be mine. In that rainy half my banner will always be worshipped, but then the peacocks will desist from the swagger that my rains have caused, 47 and all the other creatures that shout and cavort beneath the monsoon clouds will become calm too, their passion and potency on the wane. 48 Using its distinctive fiery energy to dispense heat, the sun with its thousands of rays will move into the part of the sky that’s frequented by Trishanku and Agastya.* 49 Then, when autumn is ready—​when the peacocks are speechless and silent, as soon as the deluges have dispersed, and the waters are milder, 50 and the cranes are making mating calls, and the bulls are amorous, and the cows are happy and yield lots of milk; 51 after the clouds have delivered the world’s water and departed, and when the geese fly across a sky that shines like a blade, 52 and the lotuses have come out on the waters in the lakes and ponds, and the rows are maturing in the fields, with the tops of the rice-​plants beginning to bend down, 53 and the rivers are transporting the waters neither too fast nor too slow, and the riverbank thick with grain could steal the heart even of a sage; 54 after the rains have gone and the earth is a wide and wondrous realm, and the webs of pathways are glorious, and the grasses are fruiting, and parties are held at places where sugarcane grows—​55 then, Krishna, when you’ve risen from your sleep, the holy autumn will roll out across this whole world, making it like the third heaven. 56 When the poles are fitted with banners, the people will revere you as well as me. Across the face of the earth, Great Indra and Upendra must both be revered. 57 People won’t be led astray if they pay their respects according to our tradition—​the one named after Great Indra and Upendra. 58 Then Shakra took hold of the jugs that bore the celestial fluid. He knew the protocol, and he conferred the consecration upon Govinda. 59 When the cows who were there with their bulls saw him being anointed, they sprinkled the eternal Krishna from their streaming udders, 60 and as the eternal one was being anointed the clouds in the sky sprinkled him all over by releasing streams of nectar-​bearing fluid, 61 and all the most imposing trees exuded a moon-​coloured sap, and showers of blossoms rained down, and

* Here Trishanku and Agastya are, respectively, the constellation of the Southern Cross, and the star Canopus. For Trishanku in the sky, see Rāmāyana 1.56–​59.

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musical instruments sounded in the sky, 62 and all the sages devoted to the Veda made speeches of praise, and the jewel-​bearing earth looked as she did when she was rescued from the single restless ocean. 63 The oceans became calm, breezes blew that were good for the world, diseases went into remission, kings renounced enmity, 64 the sun kept to its path and shone, the moon entered into a favourable conjunction, trees bore fruit and grew shoots and blossoms, 65 bull elephants trickled with temporin, deer enjoyed themselves in the forest, and mountains glittered with minerals and grew trees on their slopes. 66 When Krishna was consecrated the world was sprinkled with the essence of high heaven, gladdened with nectar galore, and sated, as if it were the world of the gods. 67 After changeless Govinda, wearing beautiful white clothes, had been consecrated by the cows, Shakra the king of the gods said to him: 68 That was my main task, Krishna, concerning the cows, and I’ve completed it. Now hear the other reason why I  came. 69 Soon you must defeat Kamsa, and the evil horse Keshin, and Arishta who goes crazy, and then you must establish a universal sovereign.* 70 A portion of me has been born from your father’s sister. He’s as solid as I am. You must protect him, honour him, and befriend him, 71 for if you treat him well he’ll follow your lead, and when he does your bidding he’ll become extremely famous. 72 The finest archer in the Bhārata lineage, he’ll be amenable to you, and he won’t be happy without you. 73 The Bhārata war depends upon you and that supreme person. When the two of you are in conjunction, the kings will be destroyed. 74 Krishna, among the gods and seers I declare the one named Arjuna to be my son, born from Kuntī in the Kuru lineage. 75 He knows the lore of missiles in full detail, and he’s the best at drawing the bow. He’ll put all kings who fight with weapons into the shade: 76 he’ll send armies of war-​wise royal champions to their deaths as they carry out their royal duties in battle. 77 The range of his arrow’s flight and the speed of his bow-​work will be matched by no king, and by no god except you, my lord. 78 He’ll be your friend and companion in battles, Govinda, and you must ensure his participation on my behalf.† 79 You must always view him and respect him just as if he were me. You alone understand people, and

* The universal sovereign is Yudhishthira, who achieves that status by means of the rājasūya rite which Krishna encourages and enables (Mbh 2.12–​42). † This seems to be a reference to the Bhagavad-​Gītā, where Krishna ensures that Arjuna will fight.



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you’ll always understand Arjuna, 80 so in great battles you must always protect him, and with you protecting him he won’t be killed. 81 Krishna, with your true self you must understand that Arjuna is me, and that I am you. Just as I am forever your true self, so Arjuna is your true self as well. 82 Long ago, after you’d used your three strides to win the worlds from the hand of Bali, you made me king of the gods because I was first in order of birth. 83 But the gods know that you’re made of truth, favoured by truth, and powered by truth, and so when it comes to destroying their enemies, in truth it’s you that they approach and put to work. 84 The one named Arjuna, the son of your father’s sister, is my son, and having been your friend previously,* he must become your friend again here. 85 Whether he’s fighting, in his camp, or at home, you must guide all his forces of war, Krishna, like a bull bearing a burden. 86 You know the business of the future, Krishna: after you’ve killed Kamsa, the great war of the kings will be close at hand. 87 When it happens, Arjuna will enjoy victory over those brave men of superhuman deeds, and you’ll let him have the glory. 88 If you value me, and the gods, and the truth, lofty Krishna, you must do everything I’ve said. 89 Krishna, who had become Govinda,† listened to Shakra’s speech and replied with joy in his heart: 90 Shakra, husband of Shachī, I’m delighted just to see you. None of what you’ve mentioned will be left undone. 91 I  know your rank, and I  know of Arjuna’s birth. I know that my father’s sister was given away to King Pāndu. 92 I  know that young Yudhishthira was made by Dharma the god of duty, I know that Bhīmasena is a body bred from Vāyu the wind god, 93 and indeed I  know that Nakula and Sahadeva, the handsome pair of sons who grew in Mādrī’s womb, were sired by the Ashvins. 94 I also know that the first son was Karna, the son of the sun: my father’s sister had him when she was young girl, and he became a royal retainer. 95 And I know all of Dhritarāshtra’s sons, who are spoiling for a fight, and I know that Pāndu has died, struck by the thunderbolt of a curse.‡ 96 So go back to the third heaven, Shakra, for the good of its inhabitants. No enemy of Arjuna will prevail while I’m present. 97 When the Bhārata war is over, I’ll return all the Pāndavas to Kuntī unhurt in battle, for Arjuna’s sake.

*  Arjuna and Krishna were formerly the seers Nara and Nārāyana; see e.g. Mbh 3.41.1–​2 . † See again v. 43 above. ‡ Pāndu shot a mating stag, but it was actually a powerful seer in the form of a stag, who cursed him to die in the act of love (Mbh 1.109)—​which he later did (1.116.1–​13).

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And whatever your son Arjuna might tell me to do, I’ll do it like a servant, Shakra, compelled by my love for you. 99 Krishna was happy and he kept his promises, and after hearing his precious words in person, the lord of the thirty gods departed for the third heaven. 98

63.  Playing with the Cowgirls Vaishampāyana said: After Shakra had left, Krishna the glorious bearer of Govardhana returned to the herding station. As he entered, the inhabitants paid him their respects. 2 The elders praised him, as did his relatives and companions. They said: You did us a kindness by lifting up the mountain, and we’re fortunate. 3 Glorious and godlike Govinda, by your grace the cows have been saved from the dangerous storm, and we’ve been saved from great danger. 4 Lord of cows, we saw your superhuman deeds. Because you held up the mountain, we know that you, Krishna, are eternal. 5 Which of the Rudras or Maruts or Vasus are you, mighty man, and what’s your plan? Vasudeva is your father, 6 and you play childhood games in the forest, and your birth among us is a lowly one, but Krishna, your deeds are those of a god, and so there are doubts in our hearts. 7 Why are you playing among us in lowly fashion, in the form of a cowherd? Why are you looking after cows when you’re like one of the world-​guardians? 8 Whether you’re a god who’s been born as our relative, or a Dānava, a dark-​elf, or even a light-​elf—​whoever you are, homage to you. 9  Whether you’re living here by chance or because there’s something you need to get done, we are all of us your followers, and we look to you for refuge. 10 Lotus-​eyed Krishna listened to what the cowherds said, and then he smiled and replied to all his assembled relatives: 11 You’re all tremendously bold, but you won’t understand me by thinking of me like that. I’m a relative, one of your own kind. 12 If you really need to hear who I am, you must wait for the right time, and then you’ll hear about me and see me as I truly am. 13 In the meantime, if I’m a relative of yours who’s as praiseworthy as a god, and if this suits me, then why would you need to know more? 14 When Vāsudeva told the cowherds this, they all dispersed silently, keeping their mouths shut. 15 One moonlit night, Krishna noticed the new youth, and he turned his thoughts towards the enjoyment of the autumn nights. 16 The virile lad organised fights between amorous bulls in the herding station’s cowpat-​stained streets, 17 and the virile lad made the tall and strong cowherds fight against each other, and in the forest the virile master played at catching hold of cows 1



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in the way that a crocodile does. 18 And knowing when the time was right for it, he gathered the nubile cowgirls and made merry with them at night, honouring their adolescence. 19 At night the lovely cowherd women drank up his lovely face with glances from their eyes, as if it were the moon come to earth. 20 Krishna was all the lovelier for being dressed in fine silk clothes that shone as yellow as wet orpiment. 21 Fitted with a crown and armbands and decorated with a colourful forest garland, Govinda was the decoration of the herding station. 22 Having witnessed the amazing deeds that luminary had done in the cattle station, the cowgirls gave voice to their adoration for Dāmodara. 23 Gorgeous women pressed their breasts against him with their nipples erect, and gazed at him from faces with fluttering eyes. 24 Though their fathers, brothers, and mothers told them not to, the cowherder women pursued Krishna at night, bent on pleasure. 25 The cowgirls all got into groups, and as they sang duets about Krishna’s deeds, they gave delight to the one who delighted their hearts. 26 Their eyes fixed upon him, lovely young women imitated Krishna’s tricks and walked with Krishna’s gait, 27 while others in the forest groves clapped a rhythm with the palms of their hands. The cowherd women did everything that Krishna did:  28 joyful cowherd women had fun copying his dancing, his singing, and his flirtatious smiles and glances. 29 Gorgeous women devoted to Dāmodara roamed the cattle station in transports of delight, singing sweet songs of love. 30 Their bodies smeared with dung and dirt, they surrounded Krishna, delighting him as cow elephants in heat delight a bull elephant. 31 Some women, doe-​eyed, unsated, drank Krishna in with eyes bright with love, smiles on their faces. 32 Other cowgirls, still thirsty after gazing upon his face, found another kind of pleasure in the night and, lost in passion, drank him in. 33 When Dāmodara cried out those gorgeous women were thrilled, and they seized upon the sounds he made and the words he willingly spoke. 34 The hair of the cowherd women was parted and plaited, but it came loose, disordered by their passionate thoughts, and fell beautifully onto their nipples. 35 And that’s how Krishna, adorned by a ring of cowgirls, enjoyed himself with pleasure during the moonlit autumn nights.

64.  The Killing of Arishta Vaishampāyana said: One time, halfway through the evening, while Krishna was lost in pleasure, crazy Arishta appeared, terrorising the cowpens. 1

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Dark like a second god Death, he looked like a cloud or a burned-​out coal, with sharp horns, eyes like suns, and hoof-​tips as sharp as razors. 3 Licking his lips with his tongue again and again with a rasping sound, he had stiff shoulders and joints, and he swung his tail haughtily. 4 He was built to a great height with his hump: formidable because of his size, his body was smeared with dung and urine. He caused great distress to the cows. 5 With his massive behind, massive maw, massive knees, and massive belly, he went around tossing his horns, the skin at his throat swinging, 6 and when it came to mounting cows, he was quick. His face marked from attacking trees, his horn-​tips itching for a fight, he was a killer of rival bulls. 7 This nasty-​looking Daitya in the form of a bull was named Arishta Bad Luck, and he was bad luck for the cows: he rampaged around the cowpens. 8 The wild bull went around making the cows miscarry their calves. On he went, swiftly helping himself to the heifers. 9 Crazy and fierce amid the cows, lashing out using his horns as weapons, that bull in the cowpens wasn’t going to be happy without a fight. 10 The evil bull frightened some cows who were close to Krishna, and at that very same moment he stepped into the path of Yama Vaivasvata. 11 As that great bull emptied the cattlepen of bulls and male calves and yearlings, he’d been bellowing like a stormcloud struck by Indra’s lightning. 12 Krishna Govinda ran towards that Daitya in the form of a bull, disorienting him by clapping his hands and roaring like a lion. 13 When the bull saw Krishna, its eyes widened and its tail stood on end. Irritated by the handclaps and craving a fight, it gave out a roar. 14 When Krishna saw that the agitated Dānava bull was charging towards him, he stood still on the spot like an immovable mountain. 15 The bull steadied its head and trained its gaze upon Krishna’s armpits. It wanted to kill him, and it bore down upon him at speed. 16 As it charged onto him looking like black kohl, Krishna received the insufferable beast as if it were bull against bull. 17 Connecting with Krishna as if with a bull, the great bull spat foam from its mouth and snorted through its nose. 18 Krishna and the bull both looked brilliant in that encounter, each with their body held back by the other, like two rainclouds joining together in the monsoon season. 19 Having struck at the power of his pride, Krishna placed a foot in between Arishta’s horns and wrung his neck as if it were wet clothing. 20 Then he tore Arishta’s left horn out and used it as Yama’s staff, ramming it into his face. Hideously wounded, Arishta died. 21 Horns split, face smashed, 2



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shoulders smashed, the Dānava fell down gushing with blood, like a raincloud gushing water. 22 When they saw that Govinda had killed the wild Dānava bull, creatures praised that deed of his with shouts of approval. 23 And after killing the bull at the start of the night, Upendra shone with majesty once more, his face lovely, his eyes like lotuses. 24 All those whose livelihood was the cattle were delighted, and they paid homage to lotus-​eyed Krishna just as the immortals pay homage to Shakra in heaven.

65.  Kamsa Sends Akrūra to Fetch Krishna Vaishampāyana said: Kamsa heard that Krishna had escaped to the cattle station and was growing like a fire, and as a result he became agitated, fearing danger. 2 After Pūtanā had been killed, and Kāliya defeated, and Dhenuka led to his doom, and Pralamba cast down, 3 and Govardhana lifted, and Shakra’s punishment neutered, and the cows rescued by an inimitable deed, 4 and after Arishta with the hump had been killed, and the cowherds made happy, and when Kamsa’s death had started coming into view, and great danger was near, 5   Kamsa heard about those incredible deeds against multiplying enemies, done by a child whose deeds—​such as dragging two trees—​were not those of a child, 6 and the lord of Mathurā considered himself to have received an omen of bad luck. His body and senses became unresponsive, as if he were dead. 7 Then one night, when Mathurā was silent and still, the leader of the people—​a man of cruel punishments—​assembled his relatives and his father. 8 He summoned godlike Vasudeva, Satyaka, Dāruka, Kahva Yādava, Kahva’s younger brother, 9 Vaitarana the Bhoja, mighty Vikadru, prince Bhayesakha, glorious Viprithu, 10 Babhru the generous master, Kritavarman, and brilliant, immovable Bhūrishravas. 11 Ugrasena’s son, the king and lord of Mathurā, instructed all these Yādavas to listen, and continued: 12 You gentlemen know your every duty. You’re conversant with every Shāstra, skilled in narration and argumentation, and you promote the triple set.* 13 Like the world’s gods, you do the things that need doing. You’re like mountains that don’t tremble before the important task of staying still. 14 You’re all honest in your conduct and diligent in important tasks. You’re all 1

* The triple set consists of propriety, prosperity, and pleasure; see Hv 30.9 above.

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counsellors to the king, and you’re all masters of the bow. 15 Your reputations are lanterns for the people. You’re eager to expound scriptural meanings, you know the nature of the four estates and the ranking of the four social classes, 16 and you’re strict teachers, guides, and exemplars of good conduct. You break up enemy kingdoms and protect those who seek refuge. 17 So you eminent experts with your untarnished reputations could even keep heaven happy, never mind earth. 18 You’re like the seers in your conduct, the Maruts in your strength, the Rudras in your anger, and the Āngirasas in your radiance. 19 You’re heroes famous for your glory, and even as it splits apart you hold the great Yadu clan in place, just as the mountains hold the earth’s surface in place. 20 So, when you gentlemen are active and obedient to my will, why is something that’s bad for me growing up without you noticing? 21 In the cattle station someone called Krishna, the son of cowherd Nanda, is building up like a raincloud. He’ll cut us out by the roots. 22 The son of cowherd Nanda is safe in his house, but only because I’m alone with no ministers and my spies are blind! 23 The villain is getting stronger like an unnoticed disease, like a swelling raincloud, like a rumbling stormcloud at the end of the hot season. 24 He was raised in cowherd Nanda’s house and his deeds are extraordinary, but I don’t know his movements, his method, or his purpose. 25 Is this creature that’s appeared the son of a god? We don’t know. He can only be inferred from his deeds, which are superhuman—​they even surpass those of the gods. 26 In his infancy, when he was still a breastfeeding baby and he wanted some breastmilk, he drank up the dangerous bird Pūtanā along with her life. 27 Then, in a pool on the Yamunā, he tamed the serpent Kāliya, a denizen of the underworld, led him out of the pool in no time at all, and made him disappear. After performing that trick, the son of cowherd Nanda came up out of the water again safe and sound. 28 He made Dhenuka fall lifeless from the top of a palm tree. 29 As for Pralamba, whom the gods couldn’t have countenanced in battle: the boy killed him with one fist, as if he were an amateur.* 30 The boy prevented Vāsava’s festival, and when a rainstorm arose from Vāsava’s fury he held it in check and kept the herd of cattle dry by lifting up Mount Govardhana. 31 And he killed mighty Arishta at the cattle station, ripping out his horn. Something other than a child has taken the form of a child and is amusing itself with childhood games!

* Kamsa attributes to Krishna some deeds that Vaishampāyana attributes to Baladeva. For the killing of Dhenuka and Pralamba, see Hv 57–​58 above, and Hv 90.16 below.



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This is the catalogue of his deeds while living in the cattle station. Danger is close at hand for Keshin—​and for me, certainly. 33 It’s as if the one who killed me previously, in my former body, is standing in front of me now, wanting to fight. 34 But why, when he has the power of a god, must he play around as a miserable human cowherd enfeebled by death? And why must he do it in my cattle station? 35 Argh! Who is this god who’s hidden his true form under an inferior form and is amusing himself like a fire in a charnel-​ground? 36 They say that once, in connection with another concern of the gods, Vishnu, in the form of a dwarf, seized this broad earth. 37 After assuming the form of a lion, mighty Vishnu killed Hiranyakashipu, the grandfather of the Dānavas. 38 Once, after assuming an inconceivable form on the summit of Mount Shveta the White, Bhava brought down the Daityas with his attack on the triple city.* 39 Brihaspati’s son Kacha Āngirasa may have looked after Shukra Bhārgava, but after gaining access to demonic magic, he caused a drought for the demons.† 40 The god with a thousand faces, endless, eternal, and imperishable, assumed the form of a boar and raised the earth out of the restless ocean. 41 Long ago, after the nectar was created, Vishnu assumed the form of a woman and caused a terrible war between gods and demons. 42 And even before that, when the gods and Daityas came together with the nectar as their ­objective, Vishnu—​known here as Akūpāra—​supported Mount Mandara.‡ 43  He also divided his essence into four parts in the house of Dasharatha, and as the part named Rāma, he killed Rāvana. 44 In this way, assuming various forms in what is effectively fraud, this god does what he needs to for the success of the gods. 45 So this boy is surely Vishnu, or Shakra the prize of the Maruts, come here because he wants to overpower me. It’s just as Nārada told me! 46 In this connection, Ugrasena my lord, there are doubts in my mind over Vasudeva. It’s because of his special plan that we’ve come to this state of distress. 47 For I met Nārada the brahmin once more, in the Khatvānga Grove, and he spoke to me a second time, as follows: 48 Kamsa, you made a great effort to kill the baby, but those deeds of yours were rendered fruitless by Vasudeva in the night. 49 Kamsa, you should know 32

* See the footnote to Hv 61.44 above. † See Mbh 1.71. Kacha became Shukra’s disciple (and the object of Shukra’s daughter’s affections) in order to learn the resuscitation spell through which the demons were prospering against the gods. After learning the spell, Kacha first used it to revive Shukra. ‡  For Vishnu as Akūpāra (the tortoise) and as the woman (Mohinī), see the story of the churning of the ocean, Mbh 1.15–​17.

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that the little girl you threw down onto the stone that night was the daughter of Yashodā, and that Krishna is the son of Vasudeva. 50 Vasudeva is an enemy in the guise of a friend, and he switched those two babies around that night, planning for your death. 51 That daughter of Yashodā has killed the two mountain-​dwelling Dānavas Shumbha and Nishumbha, on the highest peak of the Vindhya range. 52 She’s had her consecration, and she answers prayers. Attended by gangs of sprites, she’s praised by violent brigands and delighted when large animals are offered. 53 She’s blessed with a pair of jugs, one full of liquor, one full of meat, and she’s decorated with peacock-​tails and bright peacock-​feather armbands. 54 Her forest rings with the cries of crows and excited jungle-​cocks. Full of herds of goats, full of birds roaming free, 55 it resounds with the sounds of lions, tigers, and boar. Its woods are dense and deep and surrounded by wilderness on all sides. 56 By way of decoration there are wonderful urns, chowries, and mirrors, and there’s the sound of hundreds of celestial musical instruments playing. That’s her domain on the Vindhya mountain, created according to her distinctive genius. 57 Bringing fear to her enemies, she dwells in that charming place eternally, enjoying herself immensely, honoured even by deities. 58 And the other baby is the one called Krishna, the son of cowherd Nanda. Here Nārada told me that the reason for this was:  the fateful deed. He said: 59 The one who was born to kill you will be a relative. He’ll be a Vāsudeva, the second son of Vasudeva. 60 So this boy is actually that Vāsudeva, the mighty son of Vasudeva. By rights he’s my relative, but in his heart he’s my mortal enemy. 61 If a crow stands on someone’s head with both feet, it will peck both their eyes with its beak, greedy for meat, 62 and in exactly the same way this Vasudeva here, with his sons and relatives, is cutting at my roots and gnawing at my flanks. 63 Even the killing of an unborn child, a cow, or a woman can be forgiven, but there’s no heaven for someone who’s ungrateful, particularly if they’re a relative. 64 An ungrateful person brings a vicious kind of friendship, and as a consequence they soon tread the path that’s followed by the fallen. 65 An evil-​hearted person who perpetrates evil upon an innocent is made to tread the cruel path that leads to hell. 66 As your kinsman I  deserve your respect, Vasudeva, because I’ve performed the obligatory duties, behaved properly towards figures of authority, and done favours for my relatives. Or perhaps you think your son deserves more of your respect than I  do? 67 Deep in the forest, shrubs are destroyed when a squabble between elephants gets violent, but when the fight is over the elephants feed together. 68 It’s exactly the same for relatives, but once that



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moment of rupture has occurred, the injured relative bears a grudge, and is on the lookout for an opportunity. 69 You’re trouble, Vasudeva. I’ve deliberately helped you to thrive, but you’re out to ruin the family—​the family to which you’re very much opposed. You’re intolerant and fond of enmity. You’ve always been an evil-​minded cheat. 70 Though I  honoured you with rank, Vasudeva, age hasn’t brought you wisdom, you fool. While occupying a position of responsibility you’ve brought the Yadu clan into a lamentable state. 71 Someone doesn’t become an elder because of their white hair, even if they’re a hundred years old. The most venerable person is actually the one who’s mature in judgement, 72 but your habits are crude and you’re not very advanced in judgement. You’re an elder only in age, like a dry cloud in autumn. 73 What do you really believe, wrongheaded Vasudeva? That Kamsa will be killed and your son will rule Mathurā? 74 Your hopes are in vain, you who’ve grown old in vain. Such fantasies are futile. Only someone who didn’t want to live would stand against me. 75 Without a worry in your mind, you want to harm someone who trusted you. So I’m going to pay that back on your two sons, while you watch. 76 I’ve never killed an elder, a brahmin, or a woman, and especially not a relative, and nor will I in future. 77 You were born and raised here, nurtured by my father. You’re the husband of my cousin. You’re the first guru of the Yadus, 78 honoured as a guru by wise and virtuous Yadus, and numbered within the well-​known larger set of universal emperors. 79 But when in future we’re reduced to being reviled by the wise, will we all behave in the same way as you do now, as a leader of the Yadu herd? 80 Whether I’m killed or whether I prevail, the Yadu representatives who circulate among the wise will be covered in shame because of Vasudeva’s wicked ways. 81 Even if your scheme to get your son to kill me in combat is successful, it’s not the kind of behaviour that inspires confidence, and the reputation of the Yadus will suffer. Think about that. 82 An implacable hostility has arisen between the two of us, Krishna and I. The Yādavas will have peace only when one or the other of us is dead. 83 Akrūra here, the generous master, must go quickly and fetch cowherd Nanda and the cowherds from the herding station, to pay their taxes at my command. 84 Tell cowherd Nanda to bring the monsoon tax and come quickly to the town, along with all the cowherds. 85 Tell him that Kamsa and his chief priest and advisers definitely want to see both of Vasudeva’s sons, Krishna and Sankarshana. 86 I  hear that those two know how to fight in the arena, that they’re two warriors who’ll rise to the occasion, their resistance solid, their

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concentration immense. 87 Two of our own wrestlers, both of them trained, skilled in combat, and familiar with the joy of victory, will fight with those two. 88 It is imperative that I see those two godlike boys, my cousin’s principal sons, who live at the cattle station and roam in the forest. 89 Announce in the herding station, in the presence of its inhabitants, that the king is pleased to host a bow-​festival. 90 During the festival the herds must stay in comfort nearby, and everything that those who are invited might need should be in constant supply, so that 91 they can be given whatever they want in the way of milk, ghee, yoghurt, and whey, and the ovens can be stacked with food. 92 Go quickly, Akrūra. Do as I say and fetch those two, for I’m curious to see Sankarshana and Krishna. 93 When they arrive it’ll make me very happy, and when I’ve seen that potent pair I’ll make arrangements as appropriate. 94 If they should hear this command of mine proclaimed and yet fail to arrive in timely fashion, I may of course punish them. 95 But when it comes to children, gentleness—​the first method*—​is crucial, so you must bring those idlers quickly all by yourself, using only sweet words. 96 Do me this rare favour, faithful Akrūra, if Vasudeva hasn’t turned you against me. 97 While he was being abused as described, Vasudeva resembled a Vasu god. He kept hold of himself without trembling, as if he were the ocean. 98 While shortsighted Kamsa was pelting him with hurtful words, he focused his mind on forbearance and gave no reply. 99 Those who saw him repeatedly being insulted on that occasion voiced their displeasure again and again, but they did it under their breaths, with their faces turned downwards. 100 Majestic Akrūra, however, perceiving things with divine sight, was like a thirsty person who’d found water. He was delighted to be dispatched, 101 and without wasting a moment the generous master left Mathurā in high spirits, to see the lotus-​eyed boy for himself.

66. Andhaka’s Response Vaishampāyana said: When the Yadu bulls saw Vasudeva the Yadu bull being abused, they all put their hands over their ears and considered him as good as dead. 2 But Andhaka had great presence of mind and was an expert spokesman, and he addressed Kamsa firmly and concisely, in plain speech, with verve. He said: 1

* For the four methods, see Hv 15.48–​52 above.



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In my view this laboured speech of yours isn’t praiseworthy, son. It’s not appropriate, especially not between relatives, and the wise would disapprove of it. 4 It’s said—​and you should take note of this—​that if you weren’t a Yādava, brave sir, the Yādavas wouldn’t make you into a Yādava against your will. 5 The Vrishnis don’t deserve praise with you as their leader, son. But whether you’re a prince born in the Ikshvāku lineage who left it in order to found a lineage of your own, 6 or whether you’re a Bhoja, or a Yādava, in any case you’re still Kamsa, and whether you’re shaved clean or wearing dreadlocks, my boy, your head’s still the one you were born with. 7 Ugrasena here has our sympathies, since he’s the unfortunate man who sired a son like you, the defiler of our family. 8 The wise don’t proclaim their own virtues, my boy. Virtues may match the Veda in value, but they only become truly virtuous when someone else proclaims them. 9 The lineage of the Yadus deserves to be reviled by kings across the broad earth, since you—​a fool, family-​killer, and idiot—​are their leader! 10 According to the speeches that you make calling yourself a good man, you’re a good man. But it’s not through words alone that the task is accomplished and one’s character made visible. 11 Who would deem it right to discard a humble guru like Vasudeva, who’s worthy of respect even from the eminent? One might just as well deem it right to kill a brahmin. 12 The elders should be sought out and honoured, my boy, for they’re like fires, and their anger can burn people up—​even people who feel secure. 13 A restrained and distinguished sage can always travel the path of propriety, my boy, like a fish travelling through water. 14 In this world the elders are like fires, but you’re trying to burn them, and all you’re using is arrogant and hurtful speech. It’s as if a ritual offering were to be made without the Vedic formulae being uttered. 15 If you’re reviling Vasudeva on account of his son, then I dismiss your miserable words as vain prattling. 16 Just because a son is cruel, that doesn’t make his father cruel, for fathers have terrible troubles on account of their sons. 17 If Vasudeva concealed his infant son, and if you think he shouldn’t have, then you should ask your own father what he thinks. 18 Because you upbraid Vasudeva and belittle the Yadu lineage, you’ll taste the poison that comes from the opposition of Yādava sons. 19 If what Vasudeva did with his son was wrong, then why didn’t Ugrasena destroy you when you were a baby? 20 People who know about duty call a son a son (putra) because a son always saves (trā) his ancestors from the hell called Put.* 21 Krishna is a Yādava by birth, and so is young Sankarshana, and so are you, although you differ from them because you have hostility in your heart. 3

* For this pun, compare Hv 5.24 above.

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Now that you’ve abused Vasudeva and provoked his son, you’ve surely roused the feelings of all the Yadus in this place. 23 And because you hate Krishna, and because you’ve censured Vasudeva, the following bad omens must foretell disaster for you: 24 Snakes feature nastily in our dreams towards the end of the night, and we interpret them as signs indicating the town’s impending widowhood. 25 In the sky the fierce red planet has turned retrograde, grazing the star Svātī with its beams.* Birds cry harshly. 26 At dawn and dusk a grisly jackal comes out of the charnel-​ground and goes around the town, exhaling showers of sparks and howling repeatedly. 27 A meteor has fallen onto the face of the earth with a thunderous sound. The earth shakes without explanation, right up to her mountain peaks. 28 A bank of clouds has swallowed the morning twilight, holding back the sun and its rays. Birds and wild beasts are howling and behaving weirdly. 29 The sun has been swallowed by Svarbhānu, and night has come during the day. The directions have been struck by dry lightning and covered with plumes of smoke. 30 Clouds beset by thunder and lightning have been raining blood. The deities have been shaken off their pedestals, and the birds are deserting their roosts. 31 We’re observing all the bad omens that the soothsayers list as signs of a king’s impending death. 32 You’re hostile towards a relative, you neglect your royal duties, and you get angry without good cause, so you must be the one for whom disaster is imminent. 33 Idiot, how can you have peace of mind when you erroneously abuse faithful Vasudeva, a godlike elder? 34 This very day we renounce the affection we used to have for you. You’re not fit for our lineage, and we’ll serve you no longer. 35 Akrūra the generous master is the lucky one, for he’ll see Krishna, the indefatigable forest-​dweller with the lotus-​petal eyes. 36 Your behaviour has succeeded in cutting the lineage of the Yadus down to its roots, but Krishna will bring relatives back together and make it whole again. 37 Your mind is ripe for death, so you can say whatever you like: wise Vasudeva has already forgiven it. 38 But what I’d like you to do, Kamsa, is go to Krishna’s house along with Vasudeva, and make friends with him. 39 Kamsa’s eyes turned red as he listened to Andhaka’s speech, and since he was then too angry to say anything at all, he retired to his own home. 40 All 22

* Svātī is the star Arcturus.



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the learned Yādavas retired to their own homes as well, talking about Kamsa’s animosity and not knowing what to think.

67.  The Killing of Keshin Vaishampāyana said: As for Akrūra, he was longing to see Krishna, and he departed as directed, on a superb chariot that travelled as fast as thought. 2 As for Krishna, auspicious signs appearing on his body foretold an encounter with a relative as important as his father. 3 Just before this, Ugrasena’s son Kamsa, the king of Mathurā, had sent a messenger to Keshin, the One with the Mane, because of Krishna Upendra—​ to arrange the latter’s death. 4 After listening to what the messenger said, Keshin went to Vrindāvana and plagued the cowherds. He was a formidable persecutor of people, 5 an irascible and untamable Daitya horse, enterprising in his evil. He caused great destruction, eating the flesh of people, 6 eating the flesh of cows, killing cows and cowherds. With nothing to stop him, the crazy horse did as he pleased. 7 The forest where Keshin the evil Dānava horse lived was scattered with human bones and looked like a charnel-​ground. 8 He dug the earth up with his hooves, destroyed trees with his charging, rivalled the wind with his whinnies, and offended the sky with his prancing. 9 The evil horse lived in the forest shaking his mane, mad, monstrous, and too mighty, following Kamsa’s example. 10 The Daitya horse wanted to kill all cowherds. Behaving like Kalmāshapāda Saudāsa,* he made the whole forest uninhabitable. 11 That malefactor spoiled the great forest: no one who lived on the forest went there, neither people nor herds of cows. 12 He made the path near that district impassable. His conduct was perverted by his madness, and he kept on eating human flesh. 13 Once, at daybreak, the furious beast was following the sound of some human beings, and impelled by the law of time, he came upon a company of cowherds. 14 When they saw him, the cowherds and the women and children ran away screaming, and sought out Lord Krishna, the lord of the world. 15 Krishna heard the calls of the cowherds and the sound of women crying. He reassured them, and then ran towards Keshin. 16 Keshin came towards Govinda at great speed, neighing, neck raised, eyes wide, teeth bared. 17 Govinda saw Keshin the Dānava horse bearing down 1

* Because of a curse, Kalmāshapāda lived for twelve years as a cannibal in the forest. See Hv 10.70 above, and the footnote there.

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upon him and advanced to meet him, like a thick cloud advancing towards the moon. 18 The cowherds saw that Krishna was staying within range of Keshin, and with their human intellects they were concerned for Krishna’s safety. They called to him: 19 Krishna boy! Whatever you do, don’t be too quick to meet this vile horse. You’re a child, and it’s an absolute villain. 20 It’s of a piece with Kamsa. It’s his double, Krishna boy: the supreme king of horses, a Dānava peerless in combat. 21 It’s the most frightening of enemy warriors, the most mighty of horses, the least killable demon of all, the first among miscreants. 22 Madhusūdana the Slayer of Madhu listened to what the cowherds said. Then the slayer of the foe turned his mind to the fight against Keshin. 23 The horse was moving around, circling to the left and the right, flattening trees with both hooves in its fury. 24 On its head with its hanging mane and on its shoulders thick with muscle, its wrinkles looked like waves of clouds as they ran with the sweat of its fury, 25 and from its mouth it showered a filthy froth, like the moon in the sky showering frost in the cold season. 26 It sprinkled lotus-​eyed Govinda all over with foaming flecks discharged from its body, and with the spray of its spit as it whinnied. 27 The horse made Krishna’s hair orange with the sweet pale powdery dust that was thrown around by its raised hooves. 28 Keshin’s feet leaped and galloped as he charged at Krishna, gnashing his teeth, cutting the earth up with his hooves. 29 And Keshin the supreme horse made contact with Krishna. To be precise, he walloped Krishna in the chest with his two front hooves. 30 Then the mighty raging horse smashed his hooves into Krishna’s flank again and again, and then he used the sharp teeth in his nasty mouth as his weapons, and bit him in a soft spot on his arm. 31  Keshin’s bushy mane swung as he clashed with Krishna: he looked like the sun clashing with a cloud in the sky. 32 His strength doubled through fury, the mighty horse suddenly tried to smash Vāsudeva in the chest with his own chest. 33 But Krishna was mighty too and immeasurably bold, and as the horse reared up he became angry, and he extended his arm and crashed it through the horse’s face. 34 The horse was unable to bite or eat the arm, because his teeth had been knocked out by their roots and he was spewing a mixture of blood and saliva. 35 He’d been broken open, his two lips and his two hips split apart, and the wheels of his two ugly eyes had popped out of their sockets. 36 Keshin was penetrated, his jaw wrecked, his eyes clouded with blood and tears. His mind was gone, but his ears stuck up and he kept



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on struggling. 37 He kicked his feet up again and again, as he soiled and wet himself. Then, his pelt wet with sweat, he was worn out, and his feet stopped moving. 38 As it sank into Keshin’s snout, Krishna’s arm looked like a cloud being bent by the beams of the half-​moon at the end of the hot season. 39 And as Krishna made contact with him and debilitated his body, Keshin looked like a weary moon bowing down to the morning and taking refuge behind Mount Meru. 40 Scattered by Krishna’s arm, Keshin’s teeth flew from his mouth like dry pieces of white cloud in an autumn sky. 41 After Keshin’s body had been divided by the arm he looked truly horrific, like an animal killed by trident-​wielding Shiva. 42 Keshin’s two halves had been separated, and they looked amazing on the ground, each with two legs, half a back, half a rump, one ear, one eye, and one nostril. 43 And Krishna’s arm, damaged by Keshin’s teeth, looked like an old palm tree in the forest that’s been marked by the tusks of a bull elephant. 44 After he’d killed Keshin in battle and divided him in pieces, Krishna stood there laughing, his eyes like lotus petals. 45 The cowherds and cowherd women were all delighted to see that Keshin had been killed. Their tormentor slain, they were helpless no longer. 46 Whatever their rank, whatever their age, they praised glorious Dāmodara with fond words, honouring him again and again: 47 Ah! The deed is done, Krishna boy. This enemy of the people is slain! This Daitya who roamed the earth in the form of a horse is slain! 48 By killing Keshin the evil horse in a fight, Krishna boy, you’ve made Vrindāvana safe and accessible to all birds and people. 49 Many of our cowherds and cows have been killed, including calves and their loving mothers, and several other communities have been afflicted by that villain as well. 50 That miscreant liked to roam around as he pleased, apparently seeking to depopulate the human realm and bring on the end of the world. 51 No one who valued their life could stand before him—​no one even within the ranks of the gods, let alone on the face of the earth. 52 Nārada the sky-​ranging brahmin sage wasn’t visible at this point, but he nonetheless called out Krishna’s name again and again. Then he said: Vishnu, lord of the gods, I’m delighted. 53 What you’ve done in your desire to kill Keshin is a deed so difficult that it was suitable only for you or for Shiva Tryambaka in the third heaven. 54 I’m fond of a fight, my boy, so it was with joy in my heart that I came here from heaven to watch this duel between man and horse. 55 I’ve witnessed your feats from the destruction of Pūtanā onwards, but this feat has satisfied me completely, Govinda. 56 Even great Indra, the slayer of Bala, was frightened of this malevolent horse Keshin who bore

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such a ferocious form. 57 But when you extended the sections of your arm and split him in two with it, that was the death that Brahmā, the creator of all, had decreed would destroy him. 58 Listen to my command. Because you killed Keshin the One with the Mane, you’ll be known in the world by the name of Keshava, the One with the Hair. 59 Good luck to you in the world! I move fast, and I’m leaving. You must complete what remains of your mission, but it shouldn’t take you long. 60 While you’re concentrating on this other task, the gods who’ve made use of your power are amusing themselves in the manner of human beings, imitating your style of play. 61 The time for the oceanic Bhārata war is coming near: the kings have had their quarrels arranged, and are bound for the third heaven. 62 Paths leading up through the sky have been made clear for ascent in flying chariots, and places in Shakra’s heaven have been reserved for the earth’s rulers. 63 Once Ugrasena’s son is dead and you’re occupying his position, Keshava, the great war of the kings will be imminent. 64 Your deeds are peerless, so princes will seek your help, and in those days of disunion between kings, you’ll take sides. 65 Master, once you’re installed on a royal seat and in possession of royal splendour, your mastery will make the kings lose their splendour, no doubt about it. 66 Krishna, this is a message from me and from the deities—​the deities of the world, lord of the world, and the ones living in heaven. The sacred texts will make you famous. 67 I’ve seen your deed, master, and I’ve seen you. I’m leaving. I’ll visit again after Kamsa’s been punished. 68 After he’d heard the words of Nārada, who arranges songs for the gods, Krishna joined the cowherders and went back to the herding station.

68. Akrūra’s Arrival Vaishampāyana said: The sun had softened its rays and set into the western horizon. The face of the sky had blushed with twilight, the moon’s disk was shining white, 2 and all directions were soon to be completely enveloped in darkness. Birds were in their nests, honest people had lit their fires, 3 and the houses in the cattle station were resting. Jackals were shrieking, and nocturnal monsters were getting excited in expectation of fine flesh. 4 It was the first watch of the night, when the rain-​mites enjoy themselves and thieves are close by. The sun seemed to have entered a cavern made of twilight. 5 The time had come for householders to make offerings into the fire, and forest hermits were invoking the oblation-​ eating fire with Vedic formulae. 6 Cows who’d already returned to the cattle station were being milked, returning cows whose calves had been tied up 1



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were calling out again and again, 7 cowherds dangling with tethers were summoning other cows with cries, and the herd was being brought home. 8 Fires of dried cowdung had been prepared and were burning all around, as cowherds arrived with their shoulders bent down under bundles of firewood. 9 The moon had risen a little and was shining with its soft rays. Night was falling, day almost gone. 10 The end of the day had come, the first part of the night was underway, the splendour of the sun had gone, and the splendour of the moon had come. 11 It was the hour that’s given over to the offering to the fire, and the gentle moon was in attendance, and thus a combination of fire and soma was occurring,* enveloping the whole world. 12 The sky, lit up in the west by the fire of the sun, in the east by the brighter light of the moon, and spangled with companies of stars, was looking something like a burning mountain, 13 and youths were praising the beauty of their homestead and the fellowship of their relatives, as Akrūra the generous master arrived at the herding station in haste, on his chariot. 14 Even before he’d quite arrived, Akrūra kept on asking after the whereabouts of Keshava, and Rohinī ’s son, and cowherd Nanda. 15 Then, looking like Kubera, the mighty man got down from his vehicle and headed towards cowherd Nanda’s house for the night. 16 Even before he’d got through the gate, he saw Krishna near where the cows were being milked, resting among the calves like a bull among calves, 17 and knowing his duty, he spoke to him with stuttering words that were shot through with joy: Keshava! Come here, my boy! 18 Akrūra looked at Krishna lying on his back, and as he looked he saw that he was beautiful all over and showed no signs of immaturity, and he declared: 19 There he is, the one with eyes like white lotuses and the power of a lion or tiger. He’s the colour of a cloud that’s filled up with water, and he looks like the highest mountain. 20 He’s truly blessed, with his inviolable chest featuring the shrīvatsa, and with arms that are capable of killing his foes in fights. 21 Vishnu is the vessel of the highest heaven, but taking his secret self with him, he’s taken form in the guise of a cowherd. And with such intense hair! 22 His decorations include a head whose crown is surely as splendid as a royal parasol, ears that are fit for the finest earrings, 23 a deep and broad chest that deserves a necklace, and two long rounded arms. 24 He’s the eternal Vishnu clothed in yellow clothes, his body a fire of love for thousands of women to tend. 25 The tamer of the foe has come down to the earth on his two feet—​the two feet that once rescued the earth, that once strode across the triple-​world. 26 His leading hand is beautiful and looks as if it’s used to holding the discus,

* For the combination of fire and soma, compare Hv 30.42–​45; 39.11; 113.33.

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and his second hand is held out as if it wants to hold the mace. 27 The supreme bearer of the gods’ burdens has set down his own first footstep here for the greater good, and is now resplendent upon the earth. 28 This is surely the cowherder that the wise experts on the future saw within that future. He’ll expand the weakened Yādava lineage. 29 As a result of his brilliance, hundreds and thousands of Yadus will now fill up the lineage, like floods of water filling up the great restless ocean. 30 Under his jurisdiction the whole world will be shorn of enemy neighbours and will forever flourish as it does in the krita age. 31 After coming down to the jewel-​bearing earth and bringing the world under his control he’ll be ranked above the kings, though he won’t be a king himself. 32 Surely, just as he prevailed long ago through his three strides and made Lord Indra, the smasher of citadels, king of the gods in the third heaven, 33 so in the same way he’ll win the jewel-​bearing earth that he once won with the three strides, and he’ll establish Ugrasena as king, no doubt about it. 34 He’s the shallow water in which enmities are washed away, he’s the answer to many questions, he’s the ancient one that the brahmins who recite the Veda sing about. 35 Keshava will thus be the one that the people are longing for, for he’s made up his mind to serve humanity. 36 I’ll now honour his house in the proper fashion, and in my heart I’ll also honour his identity as Vishnu, as per the sacred texts. 37 Since his family background is well known, and since Vishnu certainly does manifest himself among humans, I know this boy isn’t human, and so do others with divine sight. 38 Krishna certainly knows who he is. After consulting with him overnight, I’ll leave again with him and the community, if he approves. 39 After Akrūra had thus observed Krishna to be a complex mixture of different causes, motives, and factors, he and Krishna went to sit with cowherd Nanda.

69.  The Sorrow of Krishna’s Parents Vaishampāyana said: The infinitely generous Akrūra entered cowherd Nanda’s house, together with Keshava. The cowherd elders were assembled, and he made his speech. 2 He did it with pleasure, speaking to Krishna and the son of Rohinī together. He said: Tomorrow, as luck would have it, we’re going to the town of Mathurā, my boys. 3 By order of Kamsa, all the cattle folk will come, with their possessions and their herds of cows, bringing the correct monsoon tax. 4 Kamsa’s going to have an elaborate bow-​festival. You’ll all see him in his pomp, and you’ll meet your relatives. 1



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You two will meet your father Vasudeva. He’s always sorrowful and depressed, worn down by the deaths of so many of his children, 6 and he’s always harassed by evil-​minded Kamsa. He’s getting towards the end of his days, old and wizened, numb from his sorrows. 7 He trembles in fear of Kamsa, and he’s separated from you two, tormented day and night, missing you with his whole being. 8 Govinda, you’ll see divine-​looking Devakī. She’s dejected, her breasts never pressed by children, her beauty spoiled. 9 Withering up from sorrow over her children, she’s desperate to see you, hurting with the pain of separation like a cow without its calf. 10 Her eyes are always flooded with tears, and she’s always dressed in black: it’s as if the light of the moon’s been swallowed by Svarbhānu. 11 Always longing to see you, she pines for your return. She’s a long-​suffering woman, weighed down by the sorrow that you brought. 12 She was separated from you in your infancy, so she never heard your burblings, and she doesn’t know what your face looks like, my lord—​your face as bright as the face of the moon. 13 If Devakī is suffering after giving birth to you, Krishna, then what’s the point of having children? It would have been much better for her not to have any children. 14 Sorrow is the only lot of childless women, for sure, but when the child doesn’t come to fruition, woe betide the woman who has a child—​ she’s tortured by her progeny. 15 But you’re a match for Shakra, you provide security even for your adversaries, and a woman ought not to suffer when her son has virtues like yours. 16 Your aged mother and father have become dependent on your enemy. Shortsighted Kamsa is menacing them because of you. 17 Devakī is sinking in waters of woe, and so if she deserves your respect as the earth that holds you up does, you should rescue her. 18 Mighty old Vasudeva loves his sons, so you’ll be doing the right thing if you let him make contact with them, Krishna. 19 Since you subdued a vicious snake in a pool on the Yamunā, and lifted up a massive mountain that holds the earth down, 20 and felled powerful Arishta when he was puffed up with pride, and killed Keshin the wicked killer of others, 21 you’ll be doing the right thing if you make the same effort to rescue this aged sorrowing couple. Think about that, Krishna. 22 Krishna, when they saw your father being abused in the assembly everyone was filled with great sorrow and had tears in their eyes. 23 Krishna, your mother Devakī helplessly endures so many sorrows from Kamsa. Having her babies killed was just the first of them. 24 Every decent person who’s been born must surely repay the proverbial debt to their mother and father in suitable fashion, 25 Krishna, and on that basis, if you do this favour for your mother 5

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and father they’ll be relieved of their suffering, and you’ll be discharging a paramount duty. 26 Brilliant Krishna Keshava understood what was required. He gave the infinitely generous Akrūra his agreement, and left it at that. He didn’t get angry. 27 After the cowherds under cowherd Nanda had come there and heard what Akrūra had said, they jumped to it in accordance with Kamsa’s orders. 28 The herding station’s inhabitants got ready for departure. The cowherd elders got the offering ready and got moving. 29 Depending on their s­ pecialities and depending on their herds, they assembled their tax out of whatever they had that was fit to offer: bulls, buffaloes, butter, milk, and ghee. 30 And when they’d got Kamsa’s tax and offerings ready, all the cowherd leaders assembled for departure. 31 Meanwhile Akrūra stayed awake with Krishna, and with Rohinī ’s son as the third. As they told stories, the night passed by.

70.  What Akrūra Saw in the World of the Snakes Vaishampāyana said: In due course the morning was bright and filled with birdsong, and the moon’s web of rays had been interrupted by the departure of night. 2 The sky had been streaked with red, the multitude of heavenly bodies had disappeared, and the face of the earth had been moistened by dawn’s gentle breezes. 3 When the stars had faded into sleep—​when all sign of them had slipped away—​the beauty of night disappeared, the sun rose, and the cool-​ rayed moon became devoid of beams and devoid of brightness. 4 It was the time of day when ordinarily the grounds leading away from the cattle station were teeming with cows, and the churns had been filled and were gurgling away with their paddles whirling, 5 and the young calves were being tied up with ropes, and the streets of the cattle station were filling up with cowherds on all sides. 6 But this morning those who were driving chariots set off at speed, leaving the mass of heavy luggage to bring up the rear, loaded on carts. 7 As for Krishna, Rohinī ’s son, and the infinitely generous Akrūra, those three travelled mounted on a chariot, as if they were lords of the triple-​world. 8  Then Akrūra stopped at the bank of the Yamunā, and said to Krishna: Look after the chariot, my boy, and take care of the horses. 9 Give the horses some grass, take good care of the horse-​tack and the chariot, and you both wait here for a moment, my boys, 10 while I pay homage, with celestial verses of adoration, to the snake lord in this pool of the Yamunā, who’s master of the whole world. 11 I’ll bow down before the coiled snake—​the thousand-​headed god 1



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Ananta, dressed in dark blue, his head marked with auspicious swastikas—​ 12  and like an immortal drinking nectar, I’ll consume all the poison that comes out of that righteous god’s mouth. 13 After I’ve visited that bearer of swastikas, with his forked tongue and his glorious decorations, the company of serpents there will be effectively pacified. 14 You two must stay together, looking out for me until I return from the snake king’s deep pool. 15 Krishna was delighted, and said to him:  Go quickly, dutiful man. We won’t be able to stay here for long without you. 16 So the infinitely generous Akrūra plunged into the pool of the Yamunā. In the underworld he saw the world of the snakes as clearly as this world, 17  and in the middle of it he saw the snake with a thousand mouths. His raised standard was a golden palm tree, his fingers gripped a plough, and his belly rested on a club. 18 He was white and his face was white, and he wore dark clothes and a single earring. He was drowsy, drunk, his eyes like lotuses, 19 as he reclined comfortably on a white seat made out of the coiled belly of his own body. That mountainous bearer of the earth sported two superb swastikas, 20  and a crested golden crown that was slipping down slightly on the left-​hand side. His chest was covered by a garland of golden lotuses, 21 his body was daubed with red sandalwood paste, his arms were long, and his navel had a lotus in it. That tamer of his foes looked like a white cloud, and he was so brilliant that he blazed with splendour. 22 Akrūra watched as the mighty lord of the serpents, the master of the single ocean, sat there being honoured by the principal snakes led by Vāsuki. 23   The two snakes Kambala and Ashvatara held chowries and fanned the mighty god as he sat on his judgement seat. 24 The chief snake Vāsuki was visible beside him, flanked by other snake attendants such as Karkotaka. 25 They were bathing the king, using celestial jugs of gold. Bathed in the waters of the single ocean, he had lotus flowers covering his hair. 26 And Akrūra saw Vishnu seated comfortably on his lap, dark as a cloud. Dressed in yellow clothes, and with the shrīvatsa adorning his torso, 27 mighty Vishnu was sitting there as solid as the moon—​sitting there just like Sankarshana, but without such a splendid seat. 28 Akrūra immediately tried to speak to Krishna, but using his own vital power, Krishna suppressed his speech. 29 After the infinitely generous Akrūra had experienced the eternal god that the snakes adore, he came back up out of the water, amazed. 30 He saw Bala and Keshava both still sitting there on the chariot, wondrously handsome, gazing at each other. 31 Then, out of curiosity, Akrūra dived down once again, to the place where the eternal god dressed in dark blue was being worshipped. 32 And in just the same way as before, Akrūra saw Krishna sitting on the lap of the thousand-​mouthed snake, being worshipped in suitable fashion. 33 Holding

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the song of praise in his heart, the infinitely generous Akrūra quickly came back up once more, and retraced his steps to the chariot. 34 Keshava was pleased when Akrūra reappeared, and when he’d come up to them he said to him: What kind of things happen in the pool of adoration, in the world of the snakes? 35 You’ve been delayed for a long time by some distraction. Judging by how your heart is fluttering, I think you’ve seen a marvel. 36 He replied to Krishna: Apart from you, what marvel will there ever be in the worlds, among creatures that move or creatures that don’t? 37 I saw a marvel down there that’s rare on earth, Krishna, but I see it here too, just as I saw it there, and I love it. 38 I’m in the company of the marvel of the worlds, embodied here, and no marvel can be seen that’s greater than that, Krishna. 39  So come, my lord, and we’ll get to King Kamsa’s town before the sun reaches the western horizon at the end of the day.

71.  The Breaking of the Bow Vaishampāyana said: They all harnessed the horses to the prize chariot with boundless zeal, and sure enough, they entered the capital city at the hour of the scarlet sun. 2 Wise Akrūra, as glorious as the sun, took the two heroes Krishna and Sankarshana to his own home. 3 The generous master was anxious, and he said to those two with their beautifully coloured bodies: Don’t you be wanting to go to Vasudeva’s house, my boys. 4 The old man’s been driven away by Kamsa on account of you two. Menaced day and night, in the end he said he couldn’t stay here. 5 Krishna said to him: Brave and virtuous man. The two of us will go off, looking around Mathurā and the royal road, unrecognised. 6 So, when they’d received permission, the two heroes set out to have a look around, like two elephants who’ve been untied from their tethering-​posts and are looking for a fight. 7 And when they saw a man going down the road who was a washer and dyer of clothes, they asked him for some clean clothes. 8 The washerman said to them: Whose sons are you, forest-​ dwellers? You’re two fearless fools, since you’re asking for the clothes of the king. 9 I dye Kamsa’s clothes, any colour he likes—​clothes in their hundreds, various ones made in various countries. 10  Whose sons are you? You were born in a forest and raised with wild animals, and the sight of all this red clothing must have kindled your desires. 11 Ha! Vulgar-​minded fools. You don’t value your lives, if you come to me and deign to ask for clothes. 1



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While that ignorant fool of a washerman was uttering these poisonous words, he came into bad luck. Krishna got annoyed with him, 13 and smacked him on the head with a palm that was like a thunderbolt, and the washerman fell to the ground dead, his skull smashed. 14 His wives screamed and ran away quickly to Kamsa’s palace, their hair dishevelled, weeping for the dead man. 15  And our pair, both of them now nicely dressed, went off in search of garlands, to the street with the flower market, like two elephants smelling a scent. 16 There was an affable garland-​maker there, named Gunaka. He made a good living from garlands, and his stall was piled high with them. 17 Krishna immediately spoke up in a smooth voice, and asked the cheerful garland-​ maker to give them some garlands. 18 The garland-​maker was happy to give each of them an enormous garland. He was a sight to behold as he declared: This is a present for the two of you. 19 Krishna was touched, and he granted Gunaka a favour, saying: The goddess of fortune, who depends upon me, will favour you with masses of wealth, good sir. 20 When he was given this favour, the garland-​maker kept his composure, lowered his face, and received the favour with his head bowed down to Krishna’s feet. 21 At that point the garland-​maker thought that they both must be dark-​elves, and fearing trouble, he made no reply. 22 In due course Vasudeva’s two sons got to the royal road, and they saw a hunchbacked woman with some pots of unguent. 23 Krishna said to her: Hunchbacked woman with eyes like lotus petals, whose is this unguent that you’re carrying? Please answer at once. 24 His voice was as deep as a stormcloud’s, and she walked in zigzags like lightning. She stood there, looked him over, and replied to lotus-​eyed Krishna:  25 I’m heading for the king’s bath-​house. Take some unguent. I’m waiting  .  .  .  Come close, if you please, you’re my heart’s desire. 26 But how come you don’t know who I  am, sweetie? I’m the great king’s darling:  the woman in charge of anointing his body. 27 As she stood there chuckling, Krishna said to the hunchback: Give us some unguent that suits our bodies. 28 For we’re visitors here, pretty-​face. We’re wrestlers who’ve come to attend the amazing bow-​festival and to see this great thriving kingdom. 29 She replied to Krishna: You’re a delight to my eyes. Take some unguent. Take this one, the best one, fit for the king. 30 When their bodies had been smeared and their limbs were still damp, those two looked like two bulls with their bodies daubed with mud at a bathing-​place on the Yamunā. 31 Then, using the tips of two fingers, Krishna 12

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gently raised the hunchback up. Krishna knew the rules of every game! 32 The woman laughed. She had had two sunken breasts, but suddenly she was like a creeper with a straight stalk—​her body was lovely and long, her smile was bright, and there was a pronounced curve to her breasts. 33 The lustful woman spoke to Krishna very frankly: Where are you going? I’ll waylay you. Stay here, my darling. Have me. 34 When they heard the hunchback’s outburst, the two eternal gods started laughing. They looked at each other, clapped their hands, and laughed out loud. 35 Krishna sent the lovesick hunchback on her way with a smile, and then, after she’d left them, the two of them entered the royal compound. 36 They’d grown up on a cattle station dressed in cowherd clothes, but by the time they entered the royal palace, their faces and their background had been concealed. 37 The two youngsters entered the bow-​room without trepidation, like two powerful lions born in the forests of the Himālaya. 38 They wanted to see the great bow there, decorated and consecrated, and so the two heroes questioned the warden of the arsenal: 39 Hello, keeper of Kamsa’s bows. Listen to our request. If you please, show us Kamsa’s bow—​the one that’s been consecrated, the one whose festival this is that’s being held. Which one is it, good sir? 40 He showed them the bow. It was like a tree-​trunk. Even the gods, Vāsava included, wouldn’t have been able to string it or break it. 41 Then brave Krishna with the lotus-​petal eyes took hold of the bow with both arms, and with joy in his heart, he lifted it up. 42 After lifting it up as easy as you like, the powerful youth strung it and kept on bending it. It was the bow that the Daityas revere. 43 It was decorated and consecrated, and had snakes on it. And Krishna bent the bow so much that it broke in two at the middle. 44 After breaking the prize bow, Krishna ran out of there in a hurry, and so did young Sankarshana. 45 The crack of the bow breaking made a sound like the wind, filling the directions and shaking the whole palace. 46 The arsenal warden was frightened, and he ran to where the king was. Gasping like a crow, he said: 47 Listen. I must report a marvel. It happened just now, in the bow-​room, and it was as amazing as the chaos at the end of the world. 48 Someone’s sons were there, two young men together. Their hair twisted into topknots, they wore yellow and dark-​blue clothes and yellow and white unguents. 49 Those two heroes were like the sons of gods, or like young fires, and they suddenly arrived and stood there calmly in the bow-​room as if they’d come down from the sky. I saw them both distinctly, with their beautiful clothes and garlands. 50 One of them was dark, with eyes like lotuses, and a yellow garland and clothes. He grabbed the prize bow, which is hard even for the gods to grasp.



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 It’s massive and resembles an iron girder, but in no time the young fellow had used his strength to string it, and was amusing himself by bending it. 52 While that strong-​armed youth was flexing it without an arrow, it started humming at the gripping-​ point, and then it came apart in two pieces. 53 Boundlessly bold, he just snapped that prize bow like an elephant snapping its post, and then he and his companion ran off, moving like the wind. He broke it in two and left. But who on earth is he? I don’t know, your majesty. 54 As soon as he heard that the bow had been broken, Kamsa, too, was anxious in his heart. He dismissed the arsenal warden and retired to his innermost chamber. 51

72.  Kamsa Briefs the Wrestlers Vaishampāyana said: Kamsa the weal of the Bhojas reflected upon the breaking of the bow, and then he hurriedly went to the stadium to inspect the stands. 2 The supreme king checked that the stadium was built up on all sides, with no gap in the ring of stands, and that the builders had fixed them together tightly. 3 He checked that the stadium was fitted out with rooves that also included upper boxes, and with projecting galleries held up by single pillars. 4 He checked that the stadium was built solidly on all sides, nice and spacious, with good foundations, that the steep staircase leading up to the stands was of the highest quality, 5 that the stadium had seats fit for kings, and paths to stroll along, and that it was shaded by balconies and fit to contain crowds of people. 6–​7 After checking that the arena had been well appointed, the wise king issued his instructions: Tomorrow, the ring of stands, the rooves, and the paths must be done up with pictures, wreaths, and banners, and made beautiful and nicely perfumed, and the soft furnishings must be in place. 8 Supply piles of cowdung in the playing enclosure that are large enough not to run out,* and supply beautiful shawls and rugs, and suitable offerings of food. 9 Set up large urns at regular intervals, fix them properly into the ground, and make sure they’re all carrying water, and that the tops of the jars are made of gold. 10 Provide offerings of food, along with fruit-​juices in drinking-​pots. Entertain the umpires, as well as the trade guilds and their leaders. 11 Let in the wrestlers and spectators, and make sure the stands are handsome and well prepared when they come in. 1

*  In Indian culture cowdung is used as an auspicious cleaning and purifying agent, and as fuel. In the context of wrestling it is also used to facilitate grip; see Hv 75.11 and 19 below.

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Thus the king gave his final instructions about the gathering. Then he strode out of the arena and entered his own palace. 13 There he issued a summons for the two wrestlers, Chānūra the immeasurable and Mushtika—​14 hugely vigorous wrestlers, both of them powerful experts in combat. They obeyed Kamsa’s orders, and in they came, both excited. 15 When he saw those world-​famous wrestlers before him, King Kamsa made this well-​founded speech: 16 Gentlemen, I’ve heard all about you: two wrestlers used to bearing the champion’s banner, who are rightly celebrated and deserve the highest honours. 17 So if you remember the hospitality I’ve shown to you or the favours I’ve done for you, you must now use your special powers to do an important job for me. 18 There are two cowherds, Sankarshana and Krishna, who grew up on my cattle station. They may be young, but they’re used to hard work. 19 When those forest-​dwellers are fighting their fight in the arena, as soon as they attack you must quickly kill them, no doubt about it. 20 Don’t underestimate them in any way, thinking that because they’re young they lack discipline or experience. You must make absolutely every effort against them. 21 And when those cowherds are killed in combat in the arena, it will benefit me in the short term and in the long term. 22 The wrestlers Chānūra and Mushtika were crazy about fighting, and the king’s unctuous words brought joy to their hearts. They said: 23 If those cowherd miscreants stand against us, consider them killed. The miserable pair are as good as dead. 24 If those two forest-​dwellers stand and fight against us, we’ll fill up with fury and flood them with misfortune. 25 After the two wrestler bulls had been briefed by the king and had spoken these poisonous words, they went back to their own homes. 12

73. Kamsa’s Story Vaishampāyana said: Then Kamsa spoke to the official whose business was elephants. He said: The elephant Kuvalayāpīda must stand at the assembly gate. 2 He’s powerful, and with his eyes rolling with musth he’s unpredictable, and people make him angry. When his temples are flowing with temporin, he’s vicious: a furious hostile elephant. 3 You must direct him at the two forest-​dwellers and drive him forward so that Vasudeva’s two wretched sons are killed. 4 Once you and the bull elephant have killed the two cowboy upstarts in the arena and I’ve seen you do it, 5 then Vasudeva and his family will see that those two have fallen, and he’ll be cut down at the roots and have nothing to 1



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support him, and he and his dependants will be destroyed. 6 All the stupid Yādavas who dote upon Krishna will see that Krishna’s been killed, and they’ll be ruined, their hopes dashed. 7 When those two have been killed—​by the bull elephant, the wrestlers, or even if I have to kill them myself—​the town will be freed from those Yādavas, and I’ll live happily. 8 I’ve renounced my own father, who was the heir of the Yādava clan, just as I’ve renounced the rest of the Yādavas who’ve sided with Krishna. 9 In fact, what Nārada told me is true: I wasn’t sired by Ugrasena. He wanted a son, but he was a human being, and barely virile. 10 At her time of the month, my mother went, along with some other women, to visit a mountain named Suyāmuna, because she was curious about the wilderness. 11 There she roamed in delightful highlands of beautiful trees, beside craggy mountains, along valleys, and by rivers. 12 She heard the sounds of the sweet songs of the mountain-​elves reverberating as echoes, and they brought pleasure to her ears and aroused her desires. 13 And as she kept listening to the calling of the peacocks and the chirping of the birds, she inclined towards her duty as a woman. 14 At that moment, a charming breeze laden with the smell of blossoms came out from a tract of woodland and blew past, awakening her passion. 15 The kadam trees, which were studded with bees and agitated by frequent showers, were stirred by the breeze as well, and released a powerful perfume. 16 The rose-​chestnut trees rained down showers of blossoms, awakening her lust, and the jungle-​flame bushes with their pointy petals shone like lanterns. 17 Covered with new grass and decorated with rain-​mites, the broad earth bore her very own seasonal beauty, like a woman in the bloom of youth. 18 Then the lord of Saubha,* a majestic Dānava named Drumila, took the form of Ugrasena and ravished my mother. 19 With fondness for her husband in her heart, she received him with love. But when she realised how heavy he was, she soon became suspicious 20 and alarmed, and she stood up and said to him: You’re definitely not my husband. But who are you—​the shapeshifter by whom I’ve been soiled? 21 After assuming the form of my husband, with this one wretched deed you’ve ruined my vow to be a faithful wife, you wretch. 22  What will my angry relatives say to me, the defiler of the dynasty? I’ll live in disgrace, repudiated by my husband’s family. 23 Shame on the likes of you, led astray by your senses. Insufferable, ill-​bred, untrustworthy, and unwholesome, you’re the molester of someone else’s wife.

* Saubha is a city in the sky. Its ruler is usually said to be Shālva; see below, Hv 97.6; 105.13; 109.40.

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When she angrily insulted him, the Dānava said to the devoted woman: My name is Drumila, and I happen to be the mighty lord of Saubha, 25 whereas you’re just a fool who fancies herself to be an expert. How can you accuse me of wrongdoing, after you chose a human husband lacking in virility and power? 26 However puffed up you may be with female indignation, it’s no sin for a woman to be unfaithful. Human women were never noted for curbing their fancies, 27 but because of their lapses and infidelities numerous women are famous for having given birth to boundlessly bold sons who looked like gods. 28 Whatever you might wish to say while you’re tossing your hair about, as far as the world is concerned you’re a pure and honest woman who is extremely dutiful towards her husband. 29 Since you asked me whose son I was,* lustful woman, you’ll have a son: a destroyer of his enemies, named Kamsa. 30 The queen became enraged again. Quivering, she poured scorn upon his gift, saying to the Dānava whose words were so offensive: 31 Shame on your behaviour! You insult all women, you total brute. There are women who behave basely, and there are also women devoted to their husbands. 32 The ones known as faithful wives are led by Arundhatī, and all three worlds surely depend on them. Defiler of families, 33 the son you’ve given me is bound to ruin my virtue, so I won’t have much love for him. And listen to this: it’s said that 34 an eternal man will be born in my husband’s family, and he’ll kill you, you wretch, as well as the son you’ve given me. 35 After being told this, Drumila went off into the sky. And that same day, my poor mother came back to town. 36 So I’m the son who was sown in Ugrasena’s field,† elephant warden. Neglected by my mother and father, I was raised by my own fiery energy. 37 I’m despised by both of them, and most especially by my relatives, and after I’ve killed the two cowherds, I’m going to kill them too. 38 So go, elephant keeper, don’t delay. Get up on your elephant with your elephant-​hook, your darts, and your javelins, and be steadfast at the assembly gate. 24

74.  The Killing of Kuvalayāpı̄da Vaishampāyana said: When that day was over and the second day of the festival came, the huge arena was packed with townsfolk who wanted to watch the games. 2 The stands 1

* She didn’t exactly ask him this, but this would be the normal way in which ‘Who are you?’ (v. 20 above) would be understood. † Ugrasena’s field is his wife; see the footnote to Hv 23.120 above.



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had octagonal pillars with pictures on, and boxes with doors that bolted, and windows in the shape of circles and half-​moons, and all the surfaces were decorated. 3–​4 The boxes in the stands were well constructed, forward facing, nicely set apart from each other, and all well decorated for the games. Decked out with garlands and wreaths of flowers, they glittered like autumn rainclouds, and beneath them the playing area looked like the restless ocean beneath banks of clouds. 5 The stands for the trade guilds and corporations looked like mountains. They were crowded with banners that featured the attributes of each trade. 6 The boxes for the palace women sparkled nearby, bright with gold and filled with flashing jewels. 7 They were encrusted with masses of jewels. They had overhanging rooves, and when their curtains moved they looked like mountains flapping their wings in the sky. 8 Coloured flickers of light flashed out from the coloured gemstones there, accompanied by the sounds of swishing chowries and tinkling ornaments. 9 The courtesans had separate stands, which were as grand as aerial palaces. They were adorned with lovely carpets and textiles, and with the most desirable courtesans. 10 They had superb seats, and sofas woven with gold, and colourful cloths scattered around with illustrations of plants and bunches of flowers on them. 11 There were golden goblets for drinking from, and fancy booths for drinking in, and to accompany the drinks there were sorrels and bowls full of tart fruits. 12 There were many other stands too, built from quantities of timber. The mass of stands looked splendid, arrayed there for all to see. 13 And there were some upper boxes that afforded a view through a fine gauze. The women’s viewing galleries looked like bar-​headed geese flying through the sky. 14–​15 Kamsa’s box looked even more glorious than those did. Facing forward and beautifully constructed with pillars that looked like golden feathers, it was decorated with colourful bunting and garlands of flowers. It had all the same qualities as his palace, and was as magnificent as the peak of Mount Meru. 16 When it was packed with all kinds of people, the sturdy stadium resounded with crowd noise and looked like the restless ocean. At that point 17  the king gave the order for the elephant Kuvalayāpīda to stand at the gate of the arena, and then he entered the royal box. 18 Wearing two white garments, and with a white chowry and a white crown, he looked like the moon behind a white cloud, 19 and when they saw the peerless figure of that wise man sitting comfortably upon his throne, the townsfolk gave cheers of victory. 20 After that, the mighty wrestlers came into the stadium with their baggy clothes flapping, and one after another, three of them put on their  belts. 21  Then, as the musical instruments were playing and the crowd was roaring and clapping, Vasudeva’s two sons arrived at the stadium gate, full of

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excitement. 22 As the fair-​faced pair were rushing hurriedly in, they were prevented by the musth elephant, which was being driven forcefully forward. 23 The musth elephant was in a bad mood and was curling up its trunk, and when it was driven forward it tried to kill Bala and Keshava. 24 While Krishna was being menaced by the elephant, he laughed and scoffed at evil Kamsa’s hostility towards him, saying: 25 This man Kamsa must be in a hurry to reach the house of Yama Vaivasvata if he’s trying to defeat me with this elephant! 26 Then, when the elephant, growling like a thick cloud, came up close to him, mighty Govinda suddenly jumped up and clapped his hands. 27 After the bearer of fortune had made that noise by clapping and shouting in front of the elephant, it struck him on the chest with its trunk. 28 Krishna dodged between its tusks, and then he dodged between its legs. He vexed the elephant as if he were the wind vexing a raincloud. 29 Stepping out of the way of the tusker’s trunk and tusk-​tips and coming out between its feet, Krishna baffled the elephant, 30 and as it was being whirled around on its own legs, incapable of striking Krishna, the huge, bewildered elephant roared. 31 Then it fell on two knees, pushed its tusks into the earth, and oozed temporin in its fury, looking like a cloud does after the hot season has passed. 32 After he’d toyed with the elephant as if it were a child, Krishna, his hatred for Kamsa in his heart, decided to kill it. 33 Positioning himself in front of the elephant, he put his foot next to one of the globes on its head, pulled out a tusk with both arms, and then attacked with it. 34 Being pounded by its own tusk was like being pounded by a thunderbolt, and as this continued the unhappy elephant soiled and wet itself, and screamed. 35 The elephant was in mental anguish, its body battered by Krishna. Lots of blood poured out from its temples in gushes. 36 Halāyudha pulled its tail out with a jerk, like Vinatā’s son Garuda pulling a half-​hidden snake out from a mountain ridge. 37 And after Krishna had smashed up the elephant using only its own tusk, he then used a single blow to smash up the redoubtable elephant-​driver. 38 The prize tusker without its tusk let out a great howl of pain and fell down, together with its driver, like a mountain split open by a thunderbolt. 39 As the prize tusker howled, lotus-​eyed Krishna killed it, and then, together with his elder brother, he made his way into the enclosure, which looked like the restless ocean.

75.  The Killing of Chānūra Vaishampāyana said: Ugrasena’s son saw lotus-​eyed Krishna entering at speed, with his clothes flapping in the wind and his elder brother in front of him. 2 Devakī’s bold son 1



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had been scratched by the elephant’s tusks, but he had handsome arms, with armbands painted on them for fun, in blood and temporin. 3 He was prancing like a lion, rumbling like a stormcloud, and making the earth tremble with the sound of his hands slapping his arms. 4 Ugrasena’s son saw Krishna brandishing the tusker’s tusk as a weapon and stared at him in fury, his face a mask of torment. 5 Holding the elephant’s tusk with his arm, Keshava looked like a single-​ peaked mountain beneath the half-​disc of the moon. 6 As Govinda leaped around, the whole arena looked like an ocean that was being filled up by the noise from the crowds of people. 7 Chānūra had of course already been commanded, by Kamsa himself, to fight against Krishna with all his might. 8 So, like a cloud brimming with water, Chānūra came forward to fight, his eyes reddening with rage. 9 Then, after the crowd had been brought to attention and the people were quiet and still, the Yādavas who had gathered there made the following announcement: 10 This kind of duel was instituted long ago: a duel in the arena, with umpires, using bare arms and no weapons.* It’s a test of strength and skill, and not for the faint-​hearted. 11 Combatants may always use water to stem their fatigue, as the timekeepers allow, and the received custom of wrestlers is always to use cowdung as well. 12 The end of the round may be called by the umpires whether a combatant is on his feet, on the ground, or in any other position. 13 Be he young, middle-​aged, or old, be he feeble or mighty, when a man stands up in the arena he must be judged on the basis of his time in the ring. 14 The performance of a bare-​arm duel is based on strength and skill in combat, but a combatant must stop fighting immediately if he realises there’s been any kind of injury. 15 The fight proposed in the arena is between Krishna and an Andhra wrestler.† But Krishna is young, and the Andhra is huge. Shouldn’t we think about whether to allow it? 16 Cheers of approval were heard in the crowd. Then Govinda leaped up and said this: 17 I’m young, and the Andhra is huge. He looks like a mountain. But I’ll be glad to fight against him and his strong arms. 18 Nothing that I’m going to do will overstep the rules of the fight, and nor will I damage the reputation of bare-​arm fighters. 19 The conventions developed in the arena will be

* According to Bhīshma at Mbh 12.102.5, bare-​arm combat is the specialised form of combat for warriors from Mathurā. † Andhra is the name of the community to which both Chānūra and Mushtika belong.

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followed: the custom of the cowdung, the custom of the water, and the mixing of the paste. 20 When the fight begins, the rule is that success in the arena is certain to follow the combatant who shows discipline, resilience, courage, agility, respect, and strength. 21 If this man is intending to fight a bare-​arm fight with real hostility, then some punishment is certainly necessary here, and I shall bring pleasure to the world by meting it out. 22 This man is called by the name of Chānūra, and he was trained among the Kārūshas. But a bare-​arm fighter is to be appraised for his deeds as well as his body, 23 and this man has killed many battle-​crazed wrestlers, violating the wrestlers’ tradition with his desire for glory in the arena. 24 Success by weapons is for warriors, who fight with weapons on the battlefield, but success in the arena is for wrestlers, and depends on overpowering the opposing wrestler. 25 The victor on the battlefield attains everlasting fame, and the man killed with weapons in battle attains the vault of heaven. 26 Indeed, in battle there’s success for both parties, the killed as well as the killer, and hence that pilgrimage of death is rightly praised by the great. 27 But the tradition of the wrestler is solely a matter of strength and skill. What heaven is there for someone killed in the arena, and what basis is there for the victor’s delight? 28  So if some wrestlers have been killed for the sake of glory, it’s because of the personal failings of the self-​satisfied king. And if the killer of those wrestlers is now killed, it’s that king that’s killed him. 29 This conversation had scarcely ended when there was a violent and vicious fight between those two. It was like a fight between two elephants in the forest. 30 It featured various moves and countermoves, strangleholds using the arms, collisions, repulsions, tortures, throwdowns, 31 flying fists, shoulder-​ twists, elbows coming down like thunderbolts, body-​presses, 32 scratches from pointed fingernails, cruel kicks, knees that sounded like boulders, and heads being ground together. 33 Despite the absence of weapons, the fight that took place in the presence of the festival crowd was a terrible one, because of the strength and spirit of those champions and the brilliance of their bare arms. 34 The whole crowd got excited and let out yells and shrieks, and some of the people in the stands gave shouts of praise. 35 Kamsa’s face was covered in sweat, his eyes fixed upon Krishna, and now he silenced the musical instruments with his left hand. 36 When the musical instruments—​mridangas and so forth—​were suppressed, the musical instruments of the gods sounded together in the sky, and kept on sounding. 37 While lotus-​eyed Hrishīkesha was fighting, the sounds of musical instruments rang out all around, of their own accord. 38 The invisible



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gods and the sylphs, looking forward to Krishna’s victory, had travelled there in aerial chariots that changed form at will. 39 And the seven seers in the sky all said: Chānūra is a Dānava with the body of a wrestler, Krishna. Defeat him. 40 The son of Devakī planned to kill Kamsa, and so he only amused himself with Chānūra for long enough to deplete Chānūra’s strength. 41 Then the jewel-​bearing earth trembled, and the stands wobbled from side to side, and the prize gemstone fell out of Kamsa’s crown. 42 Chānūra’s life had run its course. Krishna bent him over with both arms and kneed him in the chest, and then he bashed him on the head with his fist. 43 Accompanied by tears and blood, his eyes and their fittings popped out and dangled above his belt like a pair of golden bells, 44 and after Chānūra’s eyes had popped out he fell to the ground in the middle of the arena, his faculties gone, his life at an end. 45 Blocked by Chānūra’s lifeless body, the main path through the arena looked as if it was blocked by a mountain.

76.  The Killing of Kamsa Vaishampāyana said: After Chānūra so proud of his strength had been killed, Rohinī ’s son took on Mushtika in the arena, and Krishna moved on to Tosalaka. 2 During the first bout those two wrestlers had filled up with rage, and now, obedient to the will of time, they approached Rāma and Krishna. 3 Tosalaka was like a mountain peak, but mighty Krishna held him off, baffled him a hundred times, and ground him into the surface of the earth. 4  Krishna, the mightier man, overpowered and tormented him, until masses of blood came from his mouth and he welcomed his death. 5 Sankarshana was very strong, and a great wrestler. After fighting the Andhra wrestler for a very long time and running rings around him, 6 the brilliant hero hit him on the head with a single fist. It made a sound like a thunderbolt, and Mushtika looked like a great mountain that had been hit by a thunderbolt: 7 his brain flew out, his eyes popped out of his face, and he fell down there face upwards, making a huge crash. 8 After killing Tosalaka and the Andhra, Krishna and Sankarshana both cavorted in the middle of the arena, their eyes red with rage. 9 Now that Mushtika the great Andhra wrestler had fallen, the show ring that had looked so fearsome was bereft of wrestlers. 10 All the cowherds—​cowherd Nanda and so on—​were there in the audience, their every limb twitching with anxiety. 11 Devakī gazed at Krishna, trembling and weeping tears of joy from her eyes, milk welling up in her breasts. 12 Vasudeva’s eyes too were clouded with tears at the sight of Krishna, and his 1

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love made him throw off his old age and become young again. 13 And all the most desirable courtesans drank in Krishna’s lotus face with the bees of their eyes, which usually move on after a moment has elapsed. 14 As for Kamsa’s face, the sweat that trickled down the gap between his furrowed brows was the extract of his rage, prompted by what he’d seen from Krishna. 15 Inside him his heart blazed with a private fire: it was fanned by his sighs of rage, and its smoke was his campaign against Keshava. 16 Kamsa’s face with its quivering lips and furrowed forehead looked in its fury like the sun when it stretches out its redness, 17 and the beads of sweat coming out of his rage-​reddened face were like ranks of rays coming out of the risen sun. 18 Enraged, he commanded his many trusty attendants: Drive those two forest-​dwelling cowherds away from the assembled crowd! 19 I don’t want to see those two—​they’re unnatural and unpleasant. No cowherds may stay in my kingdom. 20 Cowherd Nanda is an idiot who takes pleasure in my misfortunes: restrain him in iron chains and shackle his feet. 21 Vasudeva is a villain who’s always deceiving me: kill him quickly this very day, in a manner that’s unseemly for an old man. 22 And these vulgar cowherds obsessed with Dāmodara: seize their cattle and whatever wealth they have. 23 While Kamsa was sternly speaking these orders, Krishna had been watching him with carefully concentrated eyes. Krishna’s power was in his truth, 24 and he’d seen his relatives distressed and Devakī beside herself, and when his father and cowherd Nanda were insulted, Keshava became angry. 25 As forceful as a maned lion in the fullness of its powers, the irrepressible strong-​armed man decided to step up and destroy Kamsa. 26 Without hesitating, Krishna leaped out of the middle of the arena and landed next to Kamsa’s throne, like a bolt of lightning sent from one cloud to another by the wind. 27 Not all of the townsfolk saw him jump out from the middle of the arena, but they all saw him standing on his own beside Kamsa. 28 As for Kamsa, he was struggling, overpowered by the law of time, and when Govinda appeared there he seemed to him to be a sovereign being appearing out of the sky. 29 In full view of the crowded arena, Krishna extended his iron bar of an arm and grabbed Kamsa by the hair. 30 As Krishna’s hand grabbed Kamsa, his diamond-​studded gold crown fell off his head. 31 With the hand pulling his hair Kamsa was unable to move, and he became dazed and distressed. 32 Held fast by the hair, Kamsa gasped as if he could hardly breathe, and he couldn’t see Krishna’s face. 33 His ears dropped their earrings, the necklace on his chest broke, his arms dangled, his limbs shed their ornaments, 34 and his upper garment was pulled off, as Krishna suddenly and brilliantly removed Kamsa from his throne and shook him about, writhing.



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After grabbing him powerfully by the hair and giving him some well-​ earned pain, Keshava strode out of the stand and dragged Kamsa around in the great arena. 36 As Krishna dragged the glorious king of the Bhojas around the show ring, his body ploughed a trench. 37 Krishna played with Kamsa in the show ring, pulled him to pieces, and dumped his lifeless body nearby. 38 His body lay broken on the ground. It had been accustomed to pleasure, but now it was soiled with dirt in an undignified fashion. 39 His face had no shine to it, like a lotus with no petals: it was brown, caved in, without a crown, its eyes asleep. 40 Kamsa was killed without a fight, and without being wounded by arrows. He died from being grabbed by the throat, and he was excluded from the path that the heroes travel. 41 All the fingernail-​wounds that Keshava had made on his body suddenly became visible. They were deep enough to cut up his flesh, and they’d cut off his life. 42 After killing Kamsa and destroying the tormentor, lotus-​eyed Krishna shone with doubled delight when he worshipped Vasudeva’s feet. 43 Then the joy of the Yadus pressed his head to his mother’s feet, and she sprinkled Krishna with milk that welled up in her breasts, the extract of her bliss. 44 Then, blazing with his own glory, Krishna asked after the well-​being of all the Yādavas, whatever their rank and whatever their age. 45 As for Baladeva, he was a righteous soul, and he crushed Kamsa’s mighty brother Sunāman with alacrity, using just his two arms. 46 Then, after they’d conquered their enemies and conquered their anger, the two heroes, who’d been away at the cattle station for so long, went to the house of their own father with joy in their hearts. 35

77.  Kamsa’s Women Weep Vaishampāyana said: When Kamsa’s wives saw their husband fallen like a celestial body whose merit has run out,* they surrounded the slain Kamsa on every side. 2 Gazing at the lifeless king sleeping on the earth for his bed, the wives grieved like does do when a stag is killed. They said: 3 Alas, strong-​armed man! You were a hero who followed the heroes’ code, but now that you’ve been killed, we, the hero’s wives, have effectively been killed too, along with our hopes and our relatives. 4 We and our relatives wail in misery to see you in this your last and highest state, tiger among kings. 1

* That is, like a shooting star. These were considered to be souls returning from heaven for rebirth on earth.

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  Now that you, our mighty husband, have met your death, we’ve been cut down at the roots, all good things have turned their backs on us, 6 and our bodies are coated with dust. When we’re longing for the pleasures of sex and casting about like climbing plants, who will lead us to our beds? 7 Here’s your lovely mouth, gentle sir, the breeze of whose breath was always beloved. It’s like a lotus out of water, and the sun is burning it. 8 Here are your ears, but though you were always fond of earrings, they aren’t shining now. Empty, their earrings lost, they’re hiding in your neck. 9 And where’s that crown of yours, hero? The one that shines like the sun, and bears every jewel, and imparts such great majesty to your head? 10 Now that you’ve gone to the next world, how will all your sad wives manage, the beauties of your palace? 11 Surely husbands should never abandon virtuous women, who don’t get deceived by pleasures and desires. But you’ve abandoned us and gone. 12 You used to call time on your foes, but alas, time is all-​powerful, since by its revolving action it’s led you away so soon. 13 We’re not used to sorrows, we’re only used for pleasures, so how will we live as poverty-​ stricken widows, lord? 14 For women concerned about their reputation, a single husband is the main path to success. For us, you are that path. But it’s been blocked, because our karma has prevailed. 15 We’re overcome by widowhood, sunk into a lamentable state forever, our minds scorched by sorrow. What will become of us without you? 16 Our time with you has passed, the fun we had sitting on your lap has passed, and in an instant we’re bereft. Temporary is the lot of human beings! 17 Woe! Alas! You treated us well, but now that you’re ruined, we’re ruined too. All of us guilty of the same crime, we’re sentenced to widowhood. 18 We all used to love making love with you. When you caressed us with your heavenly caresses, we were overpowered by desire for you. Where are you going now that you’ve abandoned us? 19 Respectful master, lord of the world, we’re wailing like female ospreys, and you should answer us. 20 When your wives are suffering in this way and your relatives are overcome, your departure strikes us as cruel, your majesty. 21 The reason you’ve departed, leaving us behind at home, must be that the women are more beautiful in the world you’ve gone to, beautiful hero! 22 Can you really be unaware of the piteous sound of mourning that your wives are here and now crying for you, virile king? 23 Ah! When inconsiderate men abandon their own wives and move on, their funeral journey is a cruel one. 24 It’s better for a woman not to have a husband than to have a hero for a husband. The women in heaven prefer heroes, and heroes prefer them too. 25 Alas! You were fond of war, and unseen karma has led you quickly away, striking a blow to all our hearts. 5



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Lord of the world, you destroyed Jarāsandha’s army and defeated the dark-​elves in battle. So how come you were killed by a mere human being? 27  You fought a sword-​duel with Indra, and the immortals couldn’t defeat you in battle. So how come you were killed by a mortal? 28 You shook up the unshakeable ocean with downpours of arrows, conquered Varuna who holds the snares, and took all his marine treasures for yourself. 29 When Vāsava was half-​hearted with the rain, you split the clouds open with arrows and forced the rain to flow freely for the sake of the citizens. 30 All the earth’s kings bow down before your brilliance and send you valuable jewels and clothes. 31 So when you’re a match for the gods and your enemies acknowledge your power, how has such a horrible fatal accident befallen you? 32 Now that you, our husband, have been killed, we’ve been reduced to the title of widows. Frustrated by karma, we’re women of pleasure without any pleasure. 33 If you had to leave like this and forget about us, husband, you should have done us the honour of at least saying you were going to leave. 34 Be kind, husband! We’re worried, and we bow our heads to your feet. You’ve been far away from home long enough—​come back, king of Mathurā! 35 Alas! Why are you lying down sleeping in dust and straw, hero? How come you don’t mind lying on the ground? 36 Who has dealt us this unexpected blow in the form of your sleep? Who has dealt such a vicious blow to all these women? 37 But lamentation and tears of regret are for women who remain alive. So why are we weeping, faithful wife, when one ought to depart alongside one’s husband? 38 At that moment, Kamsa’s poor mother, trembling, howled out again and again: Where’s my calf? Where’s my son? 39 She saw her son dead, like a moon that’s waned. Overcome again and again by her broken heart, 40 gazing at her son and moaning that she’d been killed too, she wailed and wept, making the same unhappy sound as her daughters-​in-​law. 41 Yearning for her son, she put his wretched face in her lap and wailed mournfully in a pained voice: My son! 42 My son faithful to the champion’s code! Your family’s pride and joy! Why have you made your departure so soon, my boy? 43 And why are you sleeping out in the open, my son, without a bed? Men of such distinction don’t sleep on the ground, my boy. 44 Long ago, at an assembly of monsters, Rāvana, who was supreme in the worlds for his strength, sang this verse that the virtuous hold in high esteem:  45 Although I’m so massively potent that I might destroy the gods, my relatives will bring me terrible and unavoidable trouble. 26

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And in the same way, although my son was clever and hunted his relatives down, they brought him great trouble that destroyed his body. 47 Weeping like a cow that’s lost its calf, she spoke to her husband, the old king Ugrasena, who was beside himself: 48 Come, your dutiful majesty, come and see your son, the lord of the people, sleeping on a hero’s bed like a mountain struck by a thunderbolt. 49 He’s become a ghost and gone to the realm of Yama, your majesty, and we must perform the proper funeral ritual. 50 Heroes enjoy their kingdoms, but as for us, we’re condemned. Go and talk to Krishna about Kamsa’s ceremonials. 51 Enmities end at death, so now he’s at peace there’ll be peace. We must perform the funeral rites. What harm can a dead man do? 52 The grief-​stricken woman said this to her Bhoja husband, and then she tore out clumps of her hair. Then, gazing at her son’s face, she continued her sorry lament: 53 These wives of yours are used to happiness. They obtained a fine husband when they obtained you as their husband. But what will they do now that their hearts’ delight has been destroyed, your majesty? 54 And how will I be able to watch as this old father of yours fades away like a puddle of water, subject to Krishna’s will? 55 I’m your mother, my son! Why don’t you reply? Why have you abandoned your nearest and dearest and started out on the long road? 56 Alas, wise hero, you’re being led off—​snatched away because of my unavoidable karma, feeble and ill-​fated as I am. 57 You were the leader of our various families. The families of your dependants were given gifts and honours and were satisfied by your virtues, but now they weep. 58 Get up, tiger of a man, with your long arms and your great strength! Save the town, the palace, and all these miserable people. 59 While Kamsa’s women were weeping in great anguish all around, the sun reddened with the blush of twilight and sank beneath the western horizon. 46

78.  Kamsa’s Funeral and Ugrasena’s Consecration Vaishampāyana said: Unhappy Ugrasena, scorched all over with sorrow for his son and stumbling like a man who’s swallowed poison, went to find Krishna. 2 He found him at home, surrounded by Yādavas. Krishna was shaken up by Kamsa’s death, and his remorse was making him brood. 3 Having heard such profuse and pitiful lamentations from Kamsa’s women, he was blaming himself in front of the gathered Yādavas: 4 Ah, it was so childish of me to give in to human anger. On account of this man Kamsa, I’ve made thousands of women into widows. 5 Now that I’ve 1



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felled their husband, these women are weeping with such anguish that surely even an ordinary person would feel sorry for them. 6 They’re mourning so much that they must actually be making Yama sad, even though he’s never been known to suffer out of compassion for women. 7 I used to imagine that because he terrorised good people and delighted in his crimes, death would be the best thing for Kamsa. 8 In this world it’s better for a foolish person of base conduct to die and have no troubles than to live and be hated. 9 Kamsa took pleasure in evil, was despised even by the virtuous, and has been brought down by the curses that he inspired. How can his life be pitied? 10 Residence in heaven is the reward that those who’ve maintained their discipline get for their good conduct. A person who gets famous down here is esteemed by those living up there. 11 If the population is happy, and the subjects are dutiful, and the people are devoted to virtue, the king shouldn’t turn bad. 12 Karma determines the position of evil-​doers according to their qualities. For people who want to do the right thing, the next world is obligatory. 13 The gods always protect a person who prioritises propriety. But in this world it’s easy to find people who’ve done something badly. 14 I killed Kamsa, and this must be acknowledged as a good thing. His perverse behaviour has been cut down at the roots. 15 So all the women who are sick with sorrow must be comforted, and every citizen and guild in the town must be comforted too. 16 While Govinda was saying this, Ugrasena had entered with his face lowered, greeting the Yadus anxiously on account of his son’s guilt. 17 Now, in the company of the Yadus, he addressed lotus-​eyed Krishna in a sad and quavering voice that was blurry with tears: 18 Your anger is spent, my son. Your enemy has been led away in the direction of Yama. Fame follows from doing one’s own particular duty, and so your name has been made known across the land, 19 and your greatness has been secured among good people. The Yādava lineage has been stabilised. Your enemies have been made anxious, your friends made proud. 20 You’ve demonstrated your dominance to the neighbouring kings. Your allies will serve you, supplicants will resort to you, 21 citizens will copy you, brahmins will extol you, and the ministers in charge of war and peace will bow down before you. 22 Take possession of Kamsa’s inexhaustible army, Krishna, full of chariots, horses, and elephants, and crowded with companies of infantry. 23 Take whatever there is of wealth and grain, take the jewels and the coverings, the women, the gold, and the robes, and whatever other treasure there is.

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Krishna, destroyer of the Yadus’ enemies. Now that this deed has been done, and the conflict concluded and the rich earth secured, 25 you must listen to what the mourners are saying, brave man. Kamsa, whose deeds were vicious, has been burned up by your anger, Govinda. And with your permission, his funeral should now be performed. 26 Once the dead king’s funeral has been performed, I, my wife, and my daughters-​in-​law will wander away with the deer. 27 Once my relative’s rite has been performed, Krishna, by dint of that mere funeral ceremony I’ll join the ranks of those whose earthly debts have been paid. 28 Once I’ve finally set fire to his stacked-​up pyre, with no further rite other than a mere offering of water I’ll be free of my debt to Kamsa. 29 Permit me this, Krishna. Show me some affection here. The poor man must receive his last rite—​a safe passage into the hereafter. 30 Krishna was very pleased to hear Ugrasena’s speech, and replied to him in conciliatory fashion: 31 Tiger of a king, now that the inevitable event has come to pass, what you’ve said is such as befits your prudence and your people. 32 Since Kamsa’s already dead, he’ll have his ceremony, your majesty. You must follow my instructions, sire. 33 I have no need for the kingdom, nor do I even want the kingdom. I certainly didn’t kill Kamsa out of greed for the kingdom. 34 But your son had become a stain upon the family, so he and his younger brother were killed for the good of the people, and for the sake of my reputation.* 35 As for me, I’ll be happy to live in the forest with the cowherders, surrounded by cows, and to roam around wherever I want to, like an elephant. 36 I declare to you truly—​and I’d say it as many as a hundred times—​that I’ve no business with kingship. This must be publicised and respected. 37 You’re the master, the foremost of the Yadus, and you deserve my homage. Be the king. Be consecrated for victory in your own kingdom, supreme king. 38 If you aim to please me, and if it doesn’t upset you, then take possession of your own kingdom, for good. I’ve renounced it. 39 Govinda knew the protocol, and he conferred the consecration upon Ugrasena in the assembly of the Yadus, even though the king lowered his face in embarrassment. 40 Then, with the crown on his head, glorious Ugrasena, the lord of the broad earth, performed Kamsa’s funeral rite with Krishna. 41 At Krishna’s suggestion all the main Yādavas followed the king along the town’s highway, like the gods following Shatakratu, 42 and when night had turned to morning and 24

* For this last comment, compare Hv 47.56 above.



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the sun had been risen for some time, the Yadu bulls performed Kamsa’s final ceremony. 43 They lifted Kamsa’s body onto a bier and performed his funeral with the standard observances in the correct order. 44 The king’s son was taken to the northern bank of the Yamunā and sanctified by a built-​up funeral pyre in the proper fashion. 45 The Yādavas and Krishna performed the rites for his strong-​armed brother Sunāman as well. 46 Then the great Vrishni and Andhaka warriors held a wake for the two of them. They stood and spoke, giving their ghosts an unforgettable send-​off. 47 And after giving them their libation, the sad Yādavas followed Ugrasena back across to the town of Mathurā.



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The Move to Dvārakā 79.  The Fetching of the Guru’s Son Vaishampāyana said: Together with Rohinī ’s son, mighty Krishna lived happily among the Yādavas there in the town of Mathurā. 2 With a body that had attained to manhood, virile and blazing with royal glory, he made Mathurā into a town that was decorated with a mine of jewels. 3 After some time, Rāma and Keshava went off together in order to learn the martial arts. They went to the guru Sāndīpani, a Kāshi man who lived in the town of Avanti. 4 Rāma and Janārdana told him their lineage, and since both of them were attentive, devoid of ego, and notable for their diligence in textual recitation, the Kāshi man approved of them and imparted all the teachings to them. 5 The two heroes had good memories, and they learned the teachings perfectly. Over the course of sixty-​four days and nights they learned the Veda by heart, along with its auxiliary sciences, 6 and within that brief stretch of time the guru also taught them all four divisions of the martial arts,* and how to launch and recall the full panoply of missiles. 7 The guru discerned that their mental powers were superhuman, and he concluded that they were the moon god and sun god come to earth. 8 On full-​ moon days he saw those two great men paying their respects to the great three-​ eyed god Shiva, who stood there in person. 9 After they’d accomplished their objective, Bhārata, both Krishna and Rāma said to their guru Sāndīpani: What must I give as the guru’s fee? 10 Knowing their power, the guru cheerfully replied: I want my son, who died in the briny ocean, to be restored to me. 11 A single son was born to me, but while he was at Prabhāsa on a pilgrimage, he was carried off by a whale. You must bring him back to me. 12 With Rāma’s permission, Krishna immediately agreed. Majestic Hari travelled to the ocean and went right out into the water. 13 At that, the ocean put his palms together in respect and appeared to him in person. Krishna said to him: Listen. Where’s the son of Sāndīpani? 1

* Perhaps chariots, cavalry, elephants, and infantry (see Hv 78.22 above, etc.).

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The ocean said to him: Mādhava. The great Daitya Panchajana, in the form of whale, swallowed the boy. 15 Lofty Krishna the supreme person found Panchajana and killed him, but he couldn’t find the guru’s young son. 16 After Janārdana had killed Panchajana, he came across a conch shell—​the one that became famous among gods and humans as the Pānchajanya conch. 17 Then Krishna the supreme person defeated the god Yama Vaivasvata and fetched his guru’s long-​lost son from Yama’s domain. 18 Sāndīpani’s son had been dead for a long time, but through the kindness of almighty Krishna, he got his own body back. 19 No other being was capable of performing or even imagining a miracle as great as that, and all who saw it were amazed. 20 Mādhava the lord of the world took his guru’s son, and the Pānchajanya conch, and some precious jewels, and returned to shore. 21 Vāsava’s younger brother had the demon Panchajana’s many precious jewels brought along too, and reported to his guru. 22 It hadn’t taken long for both Rāma and Krishna to attain supremacy over the whole world’s bow-​wielders in the use of every missile, and in combat with mace and club. 23 So the wise Krishna presented the delighted Sāndīpani with his son, who was the same age as when he’d been lost, and with the jewels. 24 When Sāndīpani of Kāshi had been reunited with his long-​lost son he rejoiced, praising Rāma and Keshava, your majesty. 25 Then, having learned their missiles, Vasudeva’s two brave and disciplined sons took their leave of their guru and returned to Mathurā. 26 Led by Ugrasena, all the Yādavas and their children, with joy in their hearts, came out to meet the two Yadu darlings. 27 The whole town turned out—​the guilds, citizens, ministers, and priests, even the young and the old—​ 28 and played musical instruments and praised Janārdana. The streets sparkled on all sides, festooned with flags. 29 All the palace women were thrilled and delighted, and when Govinda arrived they were looking particularly magnificent, as if they were at the Indra festival. 30 Along the royal roads joyful praise-​singers delighted the Yādavas by singing songs that were prefaced by hymns and prayers: 31 The world-​famous brothers Govinda and Rāma have arrived! Everyone must have fun with their relatives in their own town, untroubled. 32 No one there in Mathurā was downcast, dirty, or distracted when Govinda arrived, your majesty. 33 Birds sang sweetly, cattle, horses, and elephants were happy, and all groups of men and women enjoyed peace of mind. 34 Benign 14



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breezes blew, the ten directions were free of dust, and all the deities in the temples were delighted. 35 When Janārdana entered the town, the world showed all the signs it used to show during the krita age. 36 It was a sweet and sacred occasion as Govinda, the destroyer of his foes, entered the town of Mathurā on a chariot drawn by bay horses. 37 As he entered lovely Mathurā the ranks of the Yadus followed Upendra, the tamer of his foes, like ranks of gods following Shakra. 38 Then, their faces full of excitement, the two darlings of the Yadus entered Vasudeva’s house, like the moon and sun setting behind a mountain. 39  Vasudeva’s sons, the two prize Yadus, set their weapons down in their own house and enjoyed themselves as they pleased. 40 Having become Ugrasena’s subjects, the two of them, made from one mould with their handsome faces, enjoyed themselves like this for some time.

80. Mathurā Besieged Vaishampāyana said: In due course the majestic King Jarāsandha, ruler of Girivraja, heard that Kamsa had been killed. 2 He was furious, and, wanting to destroy the Yadus and avenge Kamsa, he arrived, surrounded by a massive army of six divisions.* 3 King Jarāsandha of Magadha was the son of Brihadratha, your majesty. He had two beautiful daughters named Asti and Prāpti, both of whom had bulging breasts and buttocks, and he’d given them to Kamsa as wives. 4 King Kamsa, the ruler of the Shūrasena country, had been delighted with them, and with Jarāsandha to depend upon he had imprisoned his own father, Ugrasena the son of Āhuka, and had stopped caring about the Yādavas, just as you’ve repeatedly heard.† 5 Vasudeva by contrast had high standards in the matter of doing one’s duty to one’s relatives, and he had always made sure that Ugrasena was all right, even though Kamsa had never forgiven him for it. 6  Then, after wicked Kamsa had been killed, Ugrasena paid homage to Rāma and Krishna, and, surrounded by the Bhojas, Vrishnis, and Andhakas, he became king. 7 And at that point, out of love for his dear daughters who were 1

* Normally an army has four divisions (Hv 78.22 above, etc.). Siege engines are probably the fifth here (compare Mbh 12.104.37), and supply vehicles perhaps the sixth. † Janamejaya first heard about Kamsa’s alliance with Jarāsandha at Mbh 2.13.29–​33.

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two of the brave man’s wives, the mighty King Jarāsandha made all necessary preparations, marched on Mathurā, and attacked the Yadus in fury. 8 Jarāsandha’s combined allies—​his friends, his relatives, and the kings who bowed down before his brilliance—​9 had all followed him, surrounded by their mustered armies. There were great archers of great potency on Jarāsandha’s side:  10 Dantavaktra of the Kārūshas, and the valiant king of Chedi, and the king of Kalinga, and the Paundra who’s the pick of the powerful; and Āhriti the Kaishika, and King Bhīshmaka; 11 Bhīshmaka’s son Rukmin, a superb archer who’d always pitted his prowess against that of Vāsudeva and Arjuna; 12  Venudāri, Shrutarvan, Kratha’s descendant Amshumat, and the mighty king of the Angas, and the leader of the Vangas; 13 the king of Kosala, the king of Kāshi, the leader of the Dashārnas, the bold lord of the Suhmakas, the chief of the Videhas, 14 the mighty king of the Madras, the lord of the Trigartas, and bold King Shālva; powerful Darada, 15 and the chief of the barbarian Yavanas, and manly Bhagadatta, and the king of the Sauvīras and the king of the Shibis, and the Pāndya supreme among the strong, and Subala the king of Gāndhāra, and mighty Nagnajit. 16 These and other great and mighty warrior-​kings followed Jarāsandha in making hostilities against Janārdana. 17 They occupied the Shūrasena lands rich in firewood and pasture, they surrounded Mathurā with their armies, and they stayed there, besieging her.

81.  Battle against Jarāsandha Vaishampāyana said: All the Vrishnis followed Janārdana into one of Mathurā’s parks and looked out over the encamped kings. 2 Krishna’s heart leaped with excitement, and he said to Rāma: Well! The business of the gods is hurrying on, no doubt about it. 3 For this visitor is King Jarāsandha, as indicated by the standard-​tops of his wind-​swift chariots. 4 These pale projecting parasols that shine like moons belong to men who seek to triumph, brother. 5 Ah, the beautiful bright rows of raised parasols on the chariots of the kings come towards us like skeins of geese in the sky. 6  King Jarāsandha, the lord of the earth, has arrived just in time. He’s our first battle-​guest, the touchstone of our combat. 7 Now that the lord of the earth has arrived, brother, the two of us must stand together. We must assess the extent of his army and prepare for the onset of battle. 8 After saying that, Krishna scrutinised the assembled army. He was confident and looking forward to battle: he wanted to fight Jarāsandha. 9 And as the eternal prize of the Yadus surveyed all the kings, that knower of all secrets made a speech in his mind, from himself to himself: 1



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These kings are standing on the royal road and conducting themselves as the Shāstras prescribe, but they’re going to launch their own destruction here. 11 In fact I think these bulls among kings have already been consecrated by Death, for their bodies have also been seen heading into heaven. 12 The jewel-​ bearing earth came up to heaven because in her own domain she’s exhausted by her burden. The earth is oppressed by the numerous armies of these great kings, and covered by strong kingdoms without any gaps in between. 13 But in a very short time now the face of the earth will be emptied, when the hordes of kings are destroyed in their hundreds.* 14 So Jarāsandha, the glorious lord of all the earth’s rulers, was angry. He was followed by many thousands of kings, 15 and by large, tough, swift horses with well-​polished tack, harnessed to war-​chariots that ran smoothly in all the right places, 16 and by elephants that looked like rainclouds, with great big bells, and golden girdles round their middles, and elephant-​drivers mounted on top of them, experienced and wise in war, 17 and by well-​seated horsemen who were looking on at the ready, mounted on prancing horses that looked like clouds, and by foot-​soldiers who seemed to be billowing, 18 foot-​soldiers holding their swords and shields aloft, their clothes flapping, standing together numbering in the thousands, like rearing snakes. 19 Thus the mighty and resolute King Jarāsandha had arrived with combatants of all four divisions, and they quivered like rainclouds. 20 With his chariots rumbling like stormclouds, his elephants growling with musth,† his horses neighing, and his infantry murmuring, 21 the king and his army looked like the ocean, and filled the parklands around the town with noise in every direction. 22 The army of kings looked like an army of clouds, packed with proud warriors and resounding with claps and shouts. 23 Its chariots jostled together like winds, its elephants were like rainclouds, its horses were graced with great speed, and its foot-​soldiers were like birds. 24 And when they were all completely mixed up, in its chaos of chariots and musth elephants it looked just like an army of thunderclouds over the ocean at the end of the hot season. 25 All the kings accompanying Jarāsandha surrounded the town with their armies and made camp. 26 After the camp had been pitched, the troops looked as beautiful as the great ocean looks at full tide at the end of the bright fortnight. 27 Then, at the proper time, after night had passed, the kings arose and, 10

* Krishna is thinking of the war at Kurukshetra. † In Sanskrit poetry, when elephants are mentioned in contexts which stress their fearsome destructive potential, they are usually said to be in musth, though it would in fact be impossible to use an elephant for military purposes during its musth period.

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longing for battle, they assembled with a view to rising up against the town. 28   The kings encamped along the Yamunā came together and deliberated, eager for the moment of battle. 29 The noise that the kings made was so loud that it sounded like the noise of the ocean overflowing at the end of the age. 30 By royal command, the kings’ elders went around asking for silence, wearing turbans and cuirasses and carrying maces in their hands. 31 When the army was still and quiet, it looked like a great quiet ocean whose crocodiles and fish were hiding. 32 When the great restless ocean of an army was still and quiet as if it were under a spell, Jarāsandha made a grand speech, as if he were Brihaspati. He said: 33 The kings’ armies must attack rapidly and surround the town with a flood of people on all sides. 34 Use boulder-​catapults and throwing-​hammers. Train your bows upwards—​and your arrows and javelins too, of course. 35 Break the town open quickly using spades and all kinds of axes, and position kings wise in the ways of war close by. 36 From today onwards, my troops must besiege the town. There should be so many arrows that not even the air can get past them! 37 Station kings at positions around the town, according to my instructions. The town must be breached as soon as possible, in several different places. 38 The Madra, the king of Kalinga, Chekitāna and Bāhlika, Gonarda the king of Kashmir, the king of the Kārūshas, 39 Druma the wild-​elf, and Dāmana of the mountains: these must quickly raise the town’s western gate. 40 The Paurava, Venudāri, the king of Vidarbha, Somaka, Rukmin the chief of the Bhojas, Sūryāksha the Mālava, 41 Vinda and Anuvinda the pair from Avanti, brave Dantavaktra, the son of Chhagala, Purumitra, King Virāta, 42 the king of Kaushāmbī, the king of the Mālavas, Shatadhanvan, Vidūratha, Bhūrishravas, the Trigarta, Bāna, and the prince of the Punjab:  43 these kings are as hard as diamonds and can breach any fortress. They must attack the town’s northern gate and batter it down. 44 The gambler’s son Ulūka, the brave son of Amshumat, Ekalavya, Brihatkshatra, Kshatradharman, Jayadratha, 45 Uttamaujas, Shalya, the Kaur­ avas and Kaikayas, Vāmadeva of Vidishā, Sāketa, and Sinīpati:  46 as for you, your responsibility must be the town’s eastern gate. Attack it quickly, like winds attacking clouds. 47 United and in full armour, myself, Darada, and the Chedi king must take charge of the town’s southern gate. 48 Thus, surrounded by soldiers on all sides, the town must soon suffer trouble as tumultuous as the strike of a thunderbolt. 49 Mace-​warriors must break the town open with maces, club-​warriors must do it with clubs, and other types of warrior must do it with their various weapons. 50 But you rulers of the jewel-​bearing earth must level the whole town to the ground this very day, crowded as it is with wicked hordes!



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After he’d organised his army of four divisions, Jarāsandha was ready, and then, together with all the kings, the angry man attacked the Yadus. The Dāshārha warriors arrayed their own forces and came to meet him, 52 and the battle that then took place between them was as terrible as the battle between gods and demons. It was a battle of the few against the many, a twisted cluster of elephants and chariots. 53 The army of champions was perturbed to see Vasudeva’s two sons come out of the town, and its animals were scared and stunned. 54 Mounted on chariots and wearing armour, those two Yādavas careered around there like two furious sea-​monsters churning up the ocean. 55 As the two Yādavas entered into battle, an excellent idea occurred to them: the retrieval of their ancient weapons. 56 There, in the tumult of battle, their shining celestial weapons fell out of the sky, licking their lips. Huge, solid, 57 strong, and animate, they were extremely keen to eat royal flesh in battle, and they were followed by scavengers. 58 They wore armour as well as celestial wreaths and garlands, and they lit up the ten directions with their brilliance, frightening the birds. 59 The plough called Samvartaka, Saunanda the club, Shārnga the finest of bows, and Kaumodakī the mace:  60 these four powers are Vishnu’s weapons, and they descended for the two Yādavas in the great battle. 61 Rāma first grabbed the plough that looked like it was his attribute, as it slunk around on the battlefield like a snake, complete with celestial garlands. 62 Then, using his left hand, that glorious champion of the Sātvatas grabbed the prize club Saunanda, which would bring misery to his foes. 63–​64 As for the hero Vishnu, whose mission was the talk of the gods and whose eyes were like night-​ flowering water-​lilies (kumuda): he grabbed the bow known by the name of Shārnga, the bow that rumbles like a stormcloud, a sight to behold in all the worlds. And the mace called Kaumodakī stuck fast in his other hand. 65 With those weapons, the two heroes Rāma and Govinda were a match for their enemies in battle. They looked like Vishnu’s body in plain view. 66   Clutching  their weapons, the two heroes were like two bold gods taking vengeance on their enemies. They were differentiated as elder and younger brothers called Rāma and Govinda, but each of them was composed of the other. 67 Lifting up his plough that was as dangerous as a snake lord, brave Rāma moved through the battle in a fury, as if he were the god Death coming for his foes. 68 While he destroyed swathes of the august kshatriyas’ chariots, he also made his anger bear fruit among their elephants and horses. 69 Rāma was brilliant as he destroyed elephants in that battle, tossing them aside with the plough and battering them with club-​strikes. It was as if he were destroying mountains. 51

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While Rāma continued to cause damage to kshatriya bulls in battle, the wounded battle-​heroes made their way to where Jarāsandha was. 71 Jarāsandha stuck to the kshatriya code and said to them: This behaviour of yours is disgraceful behaviour for a kshatriya in battle. It’s cowardly. 72 The wise declare that killing an unborn child is unacceptable by comparing it to running away without one’s chariot after turning tail in battle. 73 What is there that you have to retreat from, afraid? This is disgraceful behaviour for a kshatriya. Attack immediately, on my command, until I’ve banished this pair of cowherds to Yama’s domain in battle! 74 So, at Jarāsandha’s command, all the kshatriyas carried on fighting, excitedly shooting their webs of arrows. 75 With their horses that wore crowns of gold, their chariots that rumbled like stormclouds, their elephants that looked like rainclouds controlled by drivers, 76 and with their armour and their swords, their weaponry, standards, and flags, their well-​strung bows, their well-​stocked quivers, their spears, 77 and their enormous parasols, all the rulers of the earth, perched on swift chariots and fanned by fine chowries, advanced and distinguished themselves in battle. 78 They were lovers of war and serious fighters, and they plunged in on their chariots, with heavy maces and throwing-​hammers. 79 Then Krishna, mounted on a prize chariot flying the eagle standard, attacked Jarāsandha. He hit him with eight arrows 80 in the battle, and he hit his charioteer with five sharp arrows, and he also heroically killed his opponent’s horses. 81 The great warrior Chitrasena and Āhriti the Kaishika army commander realised that Jarāsandha was in trouble, and the two of them pelted Krishna with arrows. 82 As the battle raged, the Kaishika hit Baladeva with three arrows one after another, but Baladeva smashed his bow into two pieces with a bear-​ headed arrow, and quickly afflicted his enemies with showers of arrows. 83  Chitrasena was furious and hit him with nine arrows, the Kaishika hit him with five, and Jarāsandha hit him with seven. 84 Janārdana repelled the three of them using iron arrows three after three, and Baladeva repelled them using sharp arrows five after five. 85 Then Baladeva heroically broke Chitrasena’s chariot-​pole in battle, and smashed his bow into two pieces with a bear-​headed arrow. 86 His bow broken and his chariot gone, Chitrasena heroically seized his mace and charged forward in great fury, wanting to destroy Rāma the club-​fighter. 87 Rāma wanted to kill Chitrasena and was about to shoot iron arrows at him, but mighty Jarāsandha smashed his bow. In his fury the master of Magadha also used his mace to kill Rāma’s horses. 88 Rāma grabbed his club and charged at Jarāsandha, and the two of them fought, each trying to kill the other . . . 70



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In this way, surrounded by his great army, the mighty Jarāsandha fought with the Bhojas led by Rāma and Krishna. 90 The racket that erupted from the two armies was like the great roar of the rolling ocean, 91 your majesty. Thousands of conch shells roared out in each army, as did flutes, kettledrums, and mridangas. 92 Everywhere was a tumult of howls, crashes, and cries, and dust flew, thrown up by horse-​hooves and wheel-​rims. 93 The warriors stood there yelling at each other, their bows in their hands, their great weapons eager for action, 94 and then they fearlessly crashed together—​thousands of chariot-​warriors, cavalry, infantry, and powerful elephants. 95 The Vrishnis and Jarāsandha’s warriors set no store by their lives, and the fighting between them was raucous and savage. 96 Then, with Baladeva leading them, Shini, Anādhrishti, Babhru, Viprithu, and Āhuka’s son Ugrasena, armed with half the army, 97 attacked the right-​hand flank of the enemy army, mighty Bhārata, which was protected by Jarāsandha and the king of Chedi, 98 and by the powerful kings from the north—​Shalya, Shālva, and so on. At the same time, firing downpours of arrows and setting no store whatsoever by their lives, 99 Agāvaha, Prithu, Kahva, Shatadyumna, and Vidūratha, with Hrishīkesha leading them, and armed with half the army, 100 attacked the part of the enemy army that was protected by Bhīshmaka and the illustrious Rukmin, and by the eastern and southern kings, who were braver and stronger than they looked. 101 Battle was joined between them, a huge and tumultuous battle in which they set no store whatsoever by their lives, shooting streams of spears, lances, javelins, and arrows. 102 Meanwhile, Chitraka, Shyāma, manly Yuyudhāna Sātyaki, Rājādhideva, Mridura, mighty Shvaphalka, 103 Satrājit, and Prasena, surrounded by a large force, proceeded in battle against the left-​hand flank of the enemy army. 104  With Mridura leading them, they attacked the half of the enemy army that was jointly protected by many kings—​Venudāri and so on.* 89

82. Jarāsandha’s Escape Vaishampāyana said: Now the Vrishnis fought a great number of duels against the Magadhan king’s high-​ranking ministers and subordinate kings. 2 Krishna Vāsudeva 1

* The passage Hv 81.96–​104 sets up the expectation of battle on two fronts but overtakes it with a description of battle on three fronts.

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fought against Rukmin, Āhuka’s son Ugrasena fought against Bhīshmaka, Vasudeva fought against Kratha’s descendant Amshumat, Babhru fought against Āhriti the Kaishika, Gada fought against the Chedi king, Shambhu fought against Dantavaktra, 3 and other august royal Vrishni heroes fought against other kings. It was a battle between warriors and warriors, bull of the Bhāratas! 4 The fighters fought using elephants against elephants, cavalry against cavalry, infantry against infantry, and chariots paired against chariots, your majesty. 5 The encounter between Rāma and King Jarāsandha was as merciless and hair-​raising as the one between Vritra and great Indra. 6 The multitudes of other troops were badly depleted, your majesty, and there was a quagmire of flesh and blood in both armies. 7 The headless trunks of soldiers lay all around the battlefield in great numbers—​it would have been impossible to count them. 8 Brave Rāma, on his chariot, assailed Jarāsandha, covering him with arrows that were like poisonous snakes. And the king of Magadha did the same to him. 9 And when their horses and charioteers were dead and they’d run out of ammunition and lost their chariots, those mighty men grabbed their maces and charged at each other. 10 Making the earth tremble as they brandished their great maces, those two great heroes looked like two peaked mountains. 11 Both of them were man-​ bulls famous for mace-​combat, and as they glared at each other and charged at each other in fury, other fights stopped. 12 Both of them were powerful and famous across the world as great teachers, and they charged at each other in battle as if they were elephants in musth. 13 The gods, light-​elves, perfected saints, supreme seers, and celestial nymphs assembled in their thousands on all sides, 14 and when the sky was decorated by gods, dark-​elves, light-​elves, and great seers, your majesty, it looked exactly as it does when it’s decorated by the companies of stars and planets. 15 Mighty Jarāsandha charged at Rāma. Jarāsandha circled to the left, Baladeva circled to the right, and then 16 those experts in mace-​combat attacked each other like elephants attacking with their tusks, filling the ten directions with noise. 17 The fall of Rāma’s mace sounded like the smash of a thunderbolt, as if the mountain that was Jarāsandha had been split apart at its base. 18 But the mace thrown from Jarāsandha’s hands didn’t trouble Rāma the supreme mace-​bearer: he was as unmoved as the Vindhya mountains. 19 The master of Magadha was brave enough to withstand Rāma’s mace onslaught. He resisted it on account of his great fortitude and his training. 20 Then everyone heard a melodious voice in the sky. It said:  Rāma Mādhava! This man can’t be killed by you, so stop tiring yourself out. 21 I’ve



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already planned his death, so really, you must stand down. It won’t be long before the Magadhan king loses his life. 22 When Jarāsandha heard this he was beside himself, and Halāyudha stopped attacking him. They both stopped. But as for the Vrishnis and the kings, 23 the battle of those great men continued unabated, your majesty. They assailed each other for a long time. 24 But when the condemned King Jarāsandha had retreated and the sun had set into the western horizon, they didn’t pursue each other at night. 25 When each side had gathered up its own troops, the mighty Vrishnis who’d distinguished themselves entered the town in high spirits, and Keshava praised them. 26 But although the Vrishnis had got the better of Jarāsandha, they didn’t yet consider him beaten, tiger of the Kurus, for he was a mighty monarch indeed. 27 The great Yādava warriors went into battle against Jarāsandha eighteen times, but they were unable to kill him in combat. 28 For King Jarāsandha had twenty armies, bull of the Bhāratas, which had gathered together on his account, 29 and the Vrishnis were few, bull of the Bhāratas, so Brihadratha’s son and the kings always overpowered them, your supreme majesty. 30 But whenever they got the better of King Jarāsandha of Magadha in battle, the great Vrishni warrior-​lions celebrated.

83. Rāma Drags the Yamunā Vaishampāyana said: During this same period, Rāma thought about what had happened among the cowherds, and, with the approval of Krishna himself, he travelled to the herding station on his own. 2 On the way there he saw many delightful sights—​ the woodlands he used to enjoy, and the lovely lakes—​3 and when Krishna’s mighty elder brother arrived at the herding station shortly afterwards, he was dressed up with delightful forest decorations. 4 He greeted all the cowherds one after another in the correct and customary fashion, doing it properly, in order of age. 5 Then he told them sweet stories, delighting and entertaining them all, including the cowgirls. 6 And now that he’d come back again after his time away, the cowherd elders spoke kindly with sweet speeches to Rāma, the main cause of their joy: 7 Welcome to you, strong-​armed son of the Yadu clan. We’re happy now that we see that you’re happy, Rāma boy. 8 Brave man, we’re delighted that you’ve come back here again—​you, Rāma, who are famous across the three worlds and strike fear into your enemies. 9 Whether you came back just to cheer us up, joy of the Yādavas, or because all creatures love the place they 1

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were born, Rāma boy, 10 the thirty gods must certainly have deemed us worthy of honour today, because you thought of us just when we were longing for you to come, bright-​faced boy. 11 It’s wonderful that in your greatness you and your younger brother have killed the wrestlers, toppled Kamsa, and installed Ugrasena. 12 We’ve also heard about the fight in the ocean with the whale, and we’ve heard how your weapons descended during the great battle, 13 and even the gods must be talking about your entry into Mathurā. The jewel-​bearing earth is in safe hands, and all the kings are worried. 14 Having seen you arrive, we’re blessed just as we were in earlier days. We and our relatives are thrilled and delighted by your visit. 15 Then Rāma replied to everyone who was there: You, of all the Yādavas, are my closest relatives. 16 We spent our childhoods together, we romped in the forest together. So how can we become strangers, when you raised us? 17 We’ve been fed in your homes, we’ve looked after your cows. You’re our relatives, all of you, and our friendship is clear. 18 While Halāyudha was telling these truths there in the midst of the cowherds, the faces of the cowherd women lit up with pleasure. Then mighty Rāma went into the forest and enjoyed himself. 19 On that occasion, for Rāma, the cowherds brought out the guardian goddess of liquor. They knew the right time and place, and he remembered who he was. 20 On that occasion Rāma was away in the forest, surrounded by his relatives, looking like a white cloud, and he drank the drink that inspires drunkenness. 21 Then the cowherds brought him various forest treats: lovely fresh flowers and fruits, 22 and various tasty foodstuffs, and things whose smells made his heart sing, and masses of lotuses and water-​lilies, freshly lifted and picked. 23 His crown was slightly awry on his head with its charming locks, a sparkling earring hung from one ear, 24 and with his chest cooled by sandalwood and agarwood paste and draped with forest garlands, Rāma looked like Mount Mandara together with Mount Kailāsa. 25 Clothed in dark clothes that looked like fresh clouds, that pale-​skinned man radiated beauty, like the moon with a garland of clouds. 26 With his plough hanging resting on his serpent-​coils and his shining club clasped in one hand, 27 the supreme strongman, drunk, his face rolling, looked like the lazy and languid moon does at night during the cool season. 28 Drunk, he called out to the Yamunā: Great river, I want to bathe. Shapely seeker of the sea, come closer to me, right up here. 29 Misguided by her feminine nature, she ignored Sankarshana’s speech as that of a drunk, and she didn’t come to that place. 30 Then, inspired by



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his drunkenness, strong and mighty Rāma was vexed. He took his plough in his hand and lowered its tip for dragging. 31 Lotus garlands tumbled onto the drinking ground and released their own special pollen-​coloured fluid from their blossom stores. 32 Keeping its tip lowered, Rāma used the plough to grab the great River Yamunā by the bank and drag her, as if she were a wife straying from her duty. 33 The flow of the river’s waters was disturbed, she gathered and poured into pools, and she changed course, fearfully following the path of the plough. 34 As the plough pulled her path she followed its crooked impetus like a woman in a state of disorder, trembling in fear of Sankarshana. 35 Her ripe red lips were the sandy shores of the riverbed, her belt was the line of foam pressed out by the pounding waters, her tell-​tale signs were the smiling creatures along her banks, 36 her crown was the rough waves, her erect nipples were the brahminy ducks, her limbs were the deep and twisting currents, and her birds and fish were anxious. 37 The glances from the corners of her eyes were the geese, her discarded linen clothing was the kans grass, and her tossed locks of hair were the plants on the banks. The flow of her waters was interrupted, 38 and the plough scratched the corners of her eyes. The agitated river was like a drunk woman staggering along the royal road. 39 The flow of her current was interrupted, and her course was taken off-​course: she was dragged off forcefully by way of Vrindāvana Forest. 40 The River Yamunā was brought through the middle of Vrindāvana, and the birds that lived on her banks followed, screeching. 41 When the River Yamunā had come across to Vrindāvana Forest, she took the form of a woman and said to Rāma: 42 Have mercy, Rāma! This irregular deed frightens me. My water’s taken the wrong shape, 43 strong-​armed son of Rohinī. By dragging me you’ve put me among the bad rivers—​you’ve made me into someone who’s strayed from her own true path. 44 When I’ve carried my diverted waters and arrived at the sea, my co-​wives are bound to mock me with their foamy laughter, proud of their own speed. 45 Krishna’s virile older brother, take pity on me, I implore you! You’re hurting me with your ploughing weapon. Resist your passion! 46 I  bow my head to your two feet, Halāyudha. I  want the course I  was assigned. Where else am I to go, strong-​armed man? 47 Bala watched, armed with his plough, as Yamunā, the wife of the restless ocean, made her speech. Then, tired and overcome with drunkenness, he replied: 48 Your path is as my plough has drawn it. Refresh this whole region of ours with the gift of your waters, good-​looking—​for my sake. 49 You’ve been given your instructions, illustrious river with the lovely eyebrows, so flow in peace.

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Move along pleasantly, and my fame will surely endure as long as the worlds endure. 50 When they witnessed the dragging of the Yamunā, all the cattle station’s inhabitants voiced their approval and bowed down before Rāma. 51 But Rohinī ’s son dismissed the fast-​flowing river and all the cattle station’s inhabitants, and then he thought things over in his mind, came to a decision, and returned to Mathurā immediately. 52 When he got to Mathurā, Rāma found Madhusūdana, the earth’s undying essence, relaxing at home. 53 He sneaked up on Janārdana wearing his forest apparel, his chest resplendent with a fresh forest garland. 54 Govinda soon spotted Rāma approaching, carrying his plough, and he immediately got up and gave him the best seat. 55 Then, when Rāma was sitting down, Janārdana asked after the well-​being of the cattle station, and of all their relatives, and of the cows. 56 Rāma replied to his brother’s kind words, telling him that those whom Krishna wished to be well were always well. 57 Then, in Vasudeva’s presence, Rāma and Keshava told wonderful and wholesome tales about what the two of them had got up to in former days.

84.  Departure for Dvārakā Vaishampāyana said: The time came when, at a meeting of the Yadus, lotus-​eyed Krishna made the following important and well-​argued speech in the assembly hall: 2 This is the territory of the Yādavas. Mathurā bestows prosperity on the region. We were born here, and raised at the cattle station. 3 Then, just when our troubles were at an end and our enemies defeated, animosity towards us arose among the kings, and there was conflict with Jarāsandha. 4 We have chariots, endless infantry, wonderful treasures, and many allies. 5 But the district of Mathurā is small, and vulnerable to our enemy’s attacks. Also, we and our enemies are multiplying our armies and our allies, 6 and I can see that it’s a squash for all who live here, the tens of millions of princes and the companies of infantry. 7 So living here seems to me to be no good, Yadu bulls. I’ll build a city. You must let me do it. 8 What I’m saying is something that makes sense, and if you agree with it you must approve it, for the sake of our long-​term good, in the assembly of Yadus. 9 With joy in their hearts, all the Yādavas said to him: What you intend is for the good of this community, and it must be done. 10 Then the Vrishnis discussed the grand plan. They said: We’ve been forbidden from killing the enemy, but his army is immense, 11 and the kings have 1



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succeeded in destroying many of the forces on our side, and we won’t be able to smash their power and their troops even in a hundred years . . . And so they decided to flee. 12 During this period the great King Kālayavana arrived at Mathurā, together with an army that was just as strong as he was. 13 So the Vrishnis gave their agreement like this after hearing about Jarāsandha’s huge and irresistible army, and then also about Kālayavana. 14 Keshava spoke once more to the faithful Yādavas:  We and those who follow behind us must leave this very day. It’s an auspicious day. 15 Following Keshava’s instructions, all the Yadus made their exit, holding the floods of troops at bay just as the ocean’s floods do. 16 With Vasudeva at their head, they kept their wives together using well-​equipped musth elephants, chariots, and closely bunched horses, 17 and they all beat kettledrums. Taking their wealth, relatives, and friends with them, all the Yādavas abandoned Mathurā and departed. 18 With their chariots, and their prize musth elephants wearing golden crowns, and their darting and prancing horses driven on by being whipped from behind, 19 the excited Vrishni leaders travelled towards the west, bull of the Bhāratas, each of them adorning the front of his own troops. 20 Then, while all the foremost Yādavas—​the brilliant warriors—​were leading their superb armies and following the son of Vasudeva, 21–​22 those Yadu bulls happened to enter a waterside region that belonged to the ocean. It was colourful with various mangroves, laced with coconut-​palm forests, rich in beautiful elephant forests, decorated with screwpine groves, and thick with poon trees and talipot palms, and one part was packed with vine forests. 23 All the pleasure-​loving Yādavas made merry there in the charming countryside, as if they were gods who’d gone to heaven. 24 And as Krishna looked around for a place to build a city, that slayer of enemy braves found a spacious region that featured marine marshlands, 25 but was also suitable for vehicles; that had red sandy soil and possessed all the requisites for a city, as if the goddess of fortune had made her home there; 26 that was buffeted by ocean breezes, and close to the ocean’s waters. The territory belonged to the ocean, but it possessed all the requisites for a city. 27 The whole area was lit up by a nearby mountain called Raivataka, whose summit was as high as Mount Mandara. 28 Ekalavya’s home was close by, and Drona lived here for a long time. The region was crammed with all kinds of jewels, and it became populous. 29 When it was fully built up, this same place was King Ugrasena’s pleasure-​park, resembling a very large gaming-​board and called of course Dvāravatī, the City of the Gates.

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Keshava made up his mind to put the city there, and the Yādavas thought it was a fine place to halt the troops. 31 The sun was turning red, but while the day lasted the Yādava bulls who were leading the armed forces drew up an encampment there to shelter the troops. 32 And Keshava and the Yādavas settled there for good. In order to establish the city in that place, the master—​the best of Yadus, 33 the best of Yādavas, the best of people, and Gada’s elder brother—​first devised her name and layout in his mind, as per the standard procedure. 34 And after those happy people and their relatives had obtained the city of Dvāravatī in this way, your majesty, they lived there like the ranks of the gods living in heaven. 35 Once he found out about Kālayavana, even Krishna the killer of Keshin was so frightened of Jarāsandha that he left for the city of Dvāravatī. 30

85.  The Killing of Kālayavana Janamejaya said: My lord, I  want to hear the adventures of Vasudeva’s wise and eminent son, the best of Yadus, in full detail. 2 Why did Madhusūdana abandon Mathurā, the prize of the midlands and Lakshmī’s only home? 3 It’s quite obviously the pinnacle of the earth. It has so much wealth and grain, the people are so rich and noble, and most importantly its location is fantastic. But the Dāshārha abandoned it even without a fight, best of brahmins. 4 And Kālayavana: why did he get involved with Krishna? 5 And Janārdana the great trickster, strong in the arms and strong in the mind: what did he do after moving to the waterside fortress of Dvārakā? 6 How was the powerful Kālayavana born and how powerful was he, such that when Janārdana saw him he couldn’t defeat him and withdrew? 7 Vaishampāyana said: A long time ago, the great ascetic Gārgya,* a guru of the Vrishnis and Andhakas, became a celibate, and had no children. 8 And it happened that while Gārgya was practising the constant retention of his seed, your majesty, his brother-​in-​law maligned him by saying that he was impotent. 9 Then, after he’d been maligned around the town, he decided he wanted a son, your infinitely victorious majesty, and he went off and performed fearsome austerities 10 to that end. For twelve years he ate iron filings, striving for the favour of 1

* The story of Gārgya and Kālayavana has already been told briefly at Hv 25.8–​16 above.



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the inconceivable great trident-​wielding god Rudra. 11 And Rudra granted him what he wished for, saying he would have a son composed of every brilliance and capable of punishing the Vrishnis and Andhakas in battle. 12 Then the king of the barbarian Yavanas, a king who had no son but longed for one, heard that the god had promised Gārgya the conception and birth of a son. 13 His majesty the king of the Yavanas had that supreme brahmin brought there, treated him nicely, and set him loose among the cowherds—​that is, among the cowherd women. 14 In fact the celestial nymph Gopālī was there in the form of a cowherd woman, and she bore Gārgya’s child. During the pregnancy the foetus was hard to carry, 15 but in accordance with trident-​wielding Rudra’s command, Gārgya’s human wife gave birth to a powerful champion called Kālayavana. The boy grew up in the palace of the childless king, 16 your majesty, and after that man died, Kālayavana became king. Then the new king, wanting a war, interrogated the supreme brahmin Nārada, who of course told him about the Vrishni and Andhaka people. 17 Glorious Madhusūdana had learned from Nārada about the granting of Gārgya’s wish, but while Kālayavana was growing up among the Yavanas, he paid him no attention. 18 When that mighty king of the Yavanas was fully grown, the barbarian chieftains joined up and followed him:  19 Shakas, Tushāras, Daradas, Pāradas, Tanganas, Khashas, Pahlavas, and hundreds of others, including the Himālayan barbarians. 20 Surrounded, as if they were locusts, by these fierce brigands wearing their various costumes, the king headed for Mathurā. 21  With thousands or even tens of thousands of elephants, horses, donkeys, and camels, his massive army made the earth tremble. 22 The king’s army obscured the sun’s path behind the dust that it raised, and unleashed a river of urine and dung. 23 The river was said to have originated from the sheer quantity of horse and camel dung, your majesty, and so its name became Ashvashakrit, the Horse-​Dung River. 24 Sure enough, the great army arrived, and Vasudeva’s son, the foremost of the Vrishnis and Andhakas, heard it, assembled his relatives, and said: 25 This is a grave and terrible danger that’s arisen for the Vrishnis and Andhakas. Moreover, because of the wish granted by trident-​wielding Rudra, we’re unable to kill this enemy. 26 All the strategies—​negotiation and so forth—​have been used on him, but he’s drunk on passion and power, and all he wants to do is fight. Nārada has told me that as long as we stay here, this is what it will be like. 27 King Jarāsandha never leaves us alone even for a moment ­either, and there are other kings harassing the Vrishni host as well. 28 Some of the kings who’ve come here have turned against us because of

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Kamsa’s death. Allying themselves with Jarāsandha, they want to make us suffer. 29 The kings have already killed many of the Yadus’ relatives. We won’t be able to prosper in this town! So Keshava decided to flee. Then he sent a messenger out to Kālayavana. 30 On that occasion, Krishna put a nasty snake into a jar. Big and black, with poisonous fangs, it looked like a writhing pile of kohl. 31 Govinda sealed the jar and had his messenger take it to the king, to show him a sign and intimidate him. The messenger showed the jar to Kālayavana 32 and said: Krishna is like this black snake. Bull of the Bhāratas. Kālayavana realised that the Yādavas had done this to frighten him, and he topped up the jar with vicious ants. 33 With countless merciless ants chewing every part of its body, the snake was done for. 34 The king of the Yavanas sealed the jar and sent it back to Krishna, as an indication of his own weight of numbers. 35 Vāsudeva saw that his own trick had been trumped, and he left Mathurā immediately and went to Dvārakā. 36 But after the glorious Vāsudeva had settled the Vrishnis in Dvārakā and cheered them up, your majesty, he wanted to put an end to the quarrel, 37 and so Madhusūdana the man-​tiger and great trickster travelled back to Mathurā on foot, with bare arms for weapons. 38 When Kālayavana saw him he thrilled with fury and advanced towards him, but mighty Krishna deliberately ran away. 39 So the king of the Yavanas followed Govinda, wanting to grab him. But tricks were his business, and the king couldn’t catch him. 40 Now then. Long ago, after Māndhātri’s famous and mighty son King Muchukunda* had done his duty in the battle between gods and demons, 41  the gods granted him a wish, and the thing that he chose was just to sleep. The exhausted man’s words, clearly heard on that occasion, were as follows: 42  Whoever it might be that wakes me from my sleep, gods, may I burn them up with a hate-​blazing eye. That’s what he said, again and again. 43 So Shakra and the thirty gods told him that that’s how it would be. Then, when the gods let him leave, he came to the human world, 44 and weak from exhaustion he entered some mountain cave and went to sleep . . . Until this occasion, on which he met Krishna. 45 Nārada had told Vāsudeva the whole story—​ of that king’s firepower, granted as his wish from the

* For Muchukunda, see Hv 9.83–​85 above. See also Mbh 12.75.



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gods—​ 46 and so, with his barbarian enemy still chasing him, Krishna humbly entered Muchukunda’s cave. 47 With supreme intelligence, Keshava kept out of the royal seer Muchukunda’s line of sight, and took up a position behind his head. 48 The Yavana villain came in, saw the king sleeping there like the comeuppance for his deeds, and went up to him. 49 He thought the king was Vāsudeva, and for his own destruction, like a moth flying into a flame, he shook him with his foot. 50 The royal seer Muchukunda awoke to the kick of a foot. He seethed with rage because his sleep had been disturbed, and because he’d been touched by a foot. 51 Remembering the wish that Shakra had granted him, he trained his sight on the man before him, who burst into flames all over as soon as the raging king saw him. 52 The fire he shot out from the power in his eyes set Kālayavana aflame in an instant, like lightning setting fire to a withered tree. 53 His task accomplished, clever Vāsudeva made a final speech to the glorious king who’d slept for so long: 54 You’re the man who sleeps for a long time, your majesty! Nārada told me about you. You’ve done a very important thing for me. All the best to you, I must be on my way. 55 The king now saw Vāsudeva, and, noticing that he was a small man, he judged from this evidence that a long time had passed and the age had ended.* 56 The king said to Govinda: Who are you, sir? What’s happened here? How long have I been asleep? If you know, tell me. 57 Vāsudeva said: There was a king named Yayāti, the son of Nahusha, born in the lunar lineage. His eldest son was Yadu, and there were four other younger ones. 58  Know, my lord, that I happen to have been born in the lineage of Yadu: I’m Vāsudeva the son of Vasudeva, your majesty. 59 I learned from Nārada that you were born in the tretā age, but you should know that it’s now the kali age. Is there something else I can do for you? 60 You’ve incinerated my enemy, your majesty. Because of a wish granted to him by a god, I would have been unable to kill him even if we’d fought for a hundred years. 61 After clever Krishna, his task accomplished, had told him this, Muchukunda emerged from the cave’s mouth, followed by Krishna. 62 He then discovered that the earth was covered with people who were short in stature, stamina, strength, spunk, and spirit, and that his own kingdom was being ruled by someone else.

* The size of creatures decreases with each successive cosmic age. See Mbh 3.148.7.

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The king dismissed Govinda and went into the deep forest. He went to the Himālaya, his mind set on austerities. 64 The king performed austerities, and then he gave up his body and ascended to the heaven that his own good deeds had won for him.* 65 As for Vāsudeva, he was a high-​minded man of principle, and after he’d used a ruse to have his enemy killed, he acquired his army. 66 Now that the army’s master was dead, that clever man approached and appropriated it, with its numerous chariots, elephants, horses, shields, swords, weapons, and standards. 63

Janārdana, his heart brimming over, gave the army to King Ugrasena. With Janārdana and all that treasure, the city of Dvāravatī looked superb. 67

86.  The Building of Dvārakā Vaishampāyana said: When the sun had risen and the morning was bright, Hrishīkesha sat at the edge of the forest and did his textual recitation. 2 Then, assisted by the Yādava family heads, the son of the Yadus walked around the area looking for the right place for the fortress. 3 On the best day of the month, when the moon was in conjunction with Rohinī, he obtained blessings from the most important brahmins and, to the accompaniment of many cheers praising that day, he ceremonially initiated the construction of the fortress. 4 Then Keshin’s killer, who had eyes like lotus petals and was an excellent orator, spoke to the Yādavas as if he were Vritra’s killer speaking to the gods: 5 I’ve prepared the site. Look upon it as a temple of the gods. The name chosen for the city will become famous: 6 her name is Dvāravatī. This city that I’m building on earth will be as beautiful as Shakra’s city of Amarāvatī, 7 and I’ll incorporate Amarāvatī’s features, her temples, her four smooth royal highways, and her palaces. 8 Enjoy yourselves here like gods, repelling the ranks of your rivals, with Ugrasena in charge and your troubles gone. 9 Pick out the housing plots, prepare the three-​and four-​way crossroads, mark out the royal highways and the route of the ramparts. 10 Summon the best artists and commission them to build houses, and appoint people to work on menial tasks at specific places. 1

* Muchukunda’s story resembles that of Raivata told at Hv 9.25–​28 above.



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After hearing this from Krishna, they prioritised the configuration of the temples, and they happily got on with marking out the site in accordance with proper protocol. 12 The principal Yādavas made measurements with measuring-​tapes in their hands, and on an auspicious day, your majesty, after paying homage to the brahmins, 13 they had the rites for the foundation gods performed in the proper manner. High-​minded Govinda said to the architects:  14 Build a well-​organised city for us here, partitioned by highways and crossroads, with the tutelary deities comfortably installed in it. 15 The architects told strong-​armed Krishna that they would do so. Then, after they’d lawfully assembled the materials for building the fortress, 16 they laid the foundations for gateways and temples in the proper fashion. They consecrated the city’s various sectors to Brahmā and the other gods in the proper sequence, 17 including the sectors for the waters, for the sun, for Indra, and for Rudra of the millstone and mortar, and they consecrated the four gateways to four deities—​to Budha, Indra, the moon, and Garuda.* 18 When the most important Yādavas were busy in their homes, Mādhava turned his thoughts to the matter of building the city quickly. 19 He soon settled on a divine plan that would accomplish it quickly. He said to himself: This city will certainly bring pleasure and prosperity to the Yadus! 20 The chief artisan of the gods, the patriarch’s son Vishvakarman, is a master. He’ll build the city using just his own mind. 21 In a private place, Krishna turned his mind towards the thirty gods and concentrated on Vishvakarman, and this constituted a reason for him to come. 22 So that very instant, the perceptive high god Vishvakarman, teacher of artistry, stood before Krishna. 23 Vishvakarman said: Prompted by the divine power of your thought, I, your servant, came immediately, faithful Vishnu. Instruct me. What can I do for you? 24 Mighty god, you are as worthy of honour as Indra the lord god of gods, and as worthy of honour as the immutable Tryambaka. For me, there’s no difference between the three of you. 25 Say something to enlighten the three worlds, strong-​armed man. My own purpose is well known. Tell me, what shall I do? 26 Supreme Yadu Keshava, the enemy of Kamsa, listened to Vishvakarman’s well-​mannered words and responded with peerless words of his own. He said: 11

* This initial procedure is a standard feature of Indian building protocol. Specific deities are installed in specific sectors of a ground-​plan that is made up of a centre and two concentric squares.

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You’ve heard what the gods have secretly planned. Highest god, you must be sure to build me a home, just here where we’ve decided to stay. 28 Diligent god, build on this piece of ground for me, for the sake of my glory. Build it up with houses all around, ones that befit my majesty. 29 Just as Amarāvatī is the finest city in heaven, so you must be sure to make this the finest city on earth—​for you’re capable of doing so, you genius. 30 Construct this domain of mine as if it were in the third heaven. Through this city, mortals must appreciate my glory, and that of the Yadu clan. 31 Krishna was the indefatigable killer of the gods’ enemies. Vishvakarman, the wisest of the wise, listened to what he said and responded as follows: 32 I’ll do everything that you’ve mentioned, my lord. However, in future, the city won’t be big enough for the people. 33 She’ll expand, and her growth will be glorious, for the four oceans will come to live in her in their embodied forms! 34 But if the ocean, the king of waters, would agree to give up a little bit of land here, then the city would be able to extend nicely, supreme person. 35 Krishna had had such an idea already, and after hearing Vishvakarman’s words that superb spokesman addressed himself to the ocean, the lord of rivers: 36 If I’m worthy of honour, ocean, then withdraw yourself from ten by two yojanas of sea-​bed. 37 If you provide that space, the city will have everything it needs, and will be sizeable and spacious enough to accommodate my army. 38 The great restless ocean, the lord of male and female rivers, listened to Krishna’s request, and, using a technique that involved the wind, he receded. 39 Then, after the ocean had paid his respects to Govinda, Vishvakarman inspected the site for the city and was delighted, 40 and he said to Krishna, the delight of the Yadus: From today onwards you must all thrive here together, Govinda. 41 In but a brief stretch of time, I’ll use the power of thought to build a splendid city crowned with a crowd of houses, my lord. 42 The city will be beautiful, with fine gates and magnificent gateways, and its armband will be a rampart wall with watchtowers. It’ll be like the pinnacle of the earth. 43 And in that same city, at a place that the thirty gods frequented, he built Krishna a great palace fit for him to roam about in. 44 Thus, by his mental efforts, Vishvakarman built Vishnu’s lovely city of Dvāravatī. 45 Crowded with men and beautiful women, studded with merchants and strewn with their various wares, it was like an aerial city come to earth. 46  Decorated by parks with drinking-​fountains and ponds of clear water, it was like a long-​eyed lady with her body completely covered. 47 It had numerous crossroads, and it was filled with so many tall houses and palatial mansions that the sky was hardly visible. 48 People streamed there from the breadth of 27



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the broad earth: as its breezes were cooled by the streams of the ocean, it filled up with the noise of streams of people. 49 Dvārakā was delightful, charming the people’s hearts with its delightful waterfront gardens and shining like the night sky with all the stars. 50 Surrounded by a golden wall the colour of the sun, it had houses that were full of gold and rumbled with noise. 51 It was decorated with stuccoed gateways that were like white clouds, and in various places the main streets were lined by the façades of towering buildings. 52 The city was filled with his beloved people, and Krishna, the delight of all the Yādavas, settled down there, lighting it up as the moon lights up the sky. 53 And after the god Vishvakarman had built the city to match Shakra’s city, he returned to the third heaven, with Govinda’s approval. 54 Krishna had a further idea. Knowing his own nature, he thought to himself: If only I could satisfy these people with a stream of riches . . . 55 That night, to his own house, Upendra the master summoned Shankha the Conch Shell, the most treasured treasure, the companion of Kubera Vaishravana. 56 As soon as Shankha, in person as the king of the trolls, learned of Keshava’s summons, naturally he went to where the lord of Dvāravatī was. 57  Then Shankha modestly got down on the ground, put his palms together in respect, and reported to Krishna the way he does to Vaishravana, saying: 58  What task is there, my lord, for me, the guardian of the gods’ treasures? Give me my orders, strong-​armed son of the Yadus. 59 Hrishīkesha said to chief troll Shankha:  If any of the people here are short of wealth, top them up with wealth. 60 I  don’t want to see anyone in the city who’s hungry, skinny, or even dirty, or any poor person asking for anything. 61 The lord of the treasures accepted Keshava’s command with a bow of his head, and then he ordered the treasures to rain streams of wealth down upon Dvāravatī, into house after house. So that’s what they all did. 62 After that, in Dvāravatī, in house after house, there was no one who was poor, disadvantaged, or skinny, let alone dirty. 63 His holiness the supreme person was kind to the Yādavas, and as he was settling in there he issued a further summons, to the wind, 64 the source of all creatures’ breath. The wind reported to Gada’s elder brother, the master who keeps the secrets of the gods, as he was sitting privately on his own. 65  He said: I move fast and go everywhere. What task is there for me, my god? For insofar as I’m the envoy of the gods, by that same token I’m your envoy, impeccable one. 66 So Krishna the supreme person said privately to the wind, the breath of the world, who’d come there in bodily form: 67 Go, wind, and, if the king of the gods and the other immortals agree, take the assembly hall named Sudharma,

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where Justice is Done, away from the gods and bring it here. 68 For these thousands of valiant Yādavas are virtuous, and the hall in which they assemble shouldn’t be some imitation one. 69 That eternal hall goes wherever it likes and takes whatever form it likes, wind, and it should hold all the Yadus just as it holds the thirty gods. 70 The wind accepted the instructions of the indefatigable Krishna, and he went off to the third heaven, travelling as fast as himself. 71 He reported Krishna’s request to all the gods, received their permission, picked up the hall named Sudharma, and came back again to the face of the earth. 72 The wind god gave the assembly hall of the gods, Sudharma where Justice is Done, to Krishna the indefatigable ensurer of justice, and then he disappeared. 73 And Keshava put the Sudharma Hall in the middle of Dvāravatī for the Yādava leaders, just as if it were in the third heaven for the gods. 74 In this way, using materials from heaven, from the earth, and from water, the eternal Hari decorated his own city as if it were a young woman. 75 He also set up laws, guilds, officials, magistrates, and experienced army inspectors; 76 he set up Ugrasena as king, Sāndīpani of Kāshi as chief priest, Anādhrishti as commander of the army, and Vikadru as first minister; 77 and as the patriarchs of that place he wisely established ten Yādava elders who were tireless in all tasks. 78 Dāruka, a great warrior among warriors, was of course Keshava’s chariot-​driver, and the truly valiant Sātyaki was the soldiers’ chief soldier. 79 After he’d organised things like this in the city, Krishna the irreproachable creator of the world enjoyed himself on the face of the earth, together with the Yadus. 80 It was at that time that Baladeva, with Krishna’s approval, obtained Raivata’s famously good-​natured daughter Revatī as his wife.*

* For the story of Raivata and Revatī, see Hv 9.24–​35 above.



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Adventures in the South 87. Rukminı̄’s Abduction Vaishampāyana said: During this same period, majestic Jarāsandha, wanting to benefit King Shishupāla of Chedi, caused a stir among the kings. 2 He told them there was going to be a gold-​encrusted wedding between Bhīshmaka’s daughter Rukminī and King Shishupāla. 3 This stirred up Dantavaktra’s peerlessly powerful son Suvaktra, a master of marvellous tricks who was like thousand-​eyed Indra in battle, 4 and one by one it also stirred up Vāsudeva Paundra’s mighty son Sudeva, an army commander full of virility, 5 and Ekalavya’s strong and virile son, and the son of the Pāndya king, and the king of Kalinga, 6 and King Venudāri, whom Krishna had made his enemy, Bhārata, and Kratha’s descendant Amshumat, and Shrutarvan, 7 and Nikrittashatru the Kalingan, and the king of Gāndhāra, and strong-​armed Patusha, and even the king of the Kāshi people . . . 8 Janamejaya said: Best of brahmins, supreme knower of the Veda. In what region was the splendid King Rukmin born, and in whose lineage? 9 Vaishampāyana said: A Yādava royal seer* had a son named Vidarbha, who settled the Vidarbhans on the southern side of the Vindhya mountains. 10 His sons—​Kratha, Kaishika, and so forth—​were strong and virile kings who founded separate lineages, 11 your majesty. The Vrishnis were born in Bhīma’s lineage, Amshumat was in Kratha’s lineage, and Bhīshmaka was in Kaishika’s lineage. 12 Bhīshmaka was the king of the southerners, and the people called him Hiranyaloman the Golden-​Haired. Residing at Kundina, that king ruled over the region that Agastya had looked after.† He had a son, Rukmin. And, your majesty, he had Rukminī. 13 Mighty Rukmin obtained celestial missiles from Druma,‡ and he also obtained the Brāhma missile from Rāma Jāmadagnya. He always vied with Krishna, whose feats were amazing. 14 As for Rukminī, your majesty, there was no one on earth as beautiful as her. Glorious Vāsudeva fell in love with her just from hearing about her, 15 and she fell in love with Janārdana just from hearing about him. With his strength, his manliness, and his brilliance, she thought he should be her husband. 16 But when Krishna had made enquiries about her, 1

* Jyāmagha, to be precise; see Hv 26.11–​19 above. † According to legend, the brahmin Agastya civilised the south. See Mbh 3.102. ‡ Druma is a wild-​elf; see Hv 81.39 above.

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mighty Rukmin hadn’t given her to him, because he disliked him and thought of him as Kamsa’s underling. 17 Then King Jarāsandha, the ruler of the earth, asked the fearfully valiant Bhīshmaka for her on behalf of Shishupāla Sunītha of Chedi. 18 Well, Brihadratha was a son of Vasu, the king of Chedi who built the town of Girivraja among the Magadhan people long ago,* 19 and so the mighty Jarāsandha was born a descendant of Vasu, while Damaghosha was the king of Chedi in that same Vasu’s direct lineage. 20 Then Damaghosha had five fearfully valiant sons born from Vasudeva’s sister Shrutashravā, 21 and they were potent and powerful heroes versed in every missile: Shishupāla, Dashagrīva, Raibhya, Upadisha, and Balin. 22 Damaghosha gave away his son Shishupāla Sunītha to Jarāsandha, his relative from the same lineage. Jarāsandha looked upon him as his own son and looked after him, 23 and after he’d fallen in behind mighty Jarāsandha the enemy of the Vrishnis, the Chedi man, trying to please him, made mischief against the Vrishnis. 24 For after his son-​in-​law Kamsa had been killed in a fight, there was enmity between Jarāsandha and the Vrishnis on account of Krishna. 25 So now Jarāsandha asked Bhīshmaka for Rukminī on behalf of Shishupāla Sunītha, and the potent Bhīshmaka agreed to give her away to Shishupāla. 26–​27 Hence King Jarāsandha, the mighty emperor over the Angas, the Vangas, and the Kalingans, took the Chedi man with him and travelled to the Vidarbha country, accompanied on the journey by Dantavaktra, and followed by the learned Vāsudeva Paundra. 28 In order to show his respect for them, Rukmin came out to meet the kings, and after they’d received the highest honours he led them towards the town. 29 For the pleasure of their father’s sister,† Rāma and Krishna both went there too, and so did other Vrishnis, on chariots, together with reinforcements. 30 The lord of the Krathas and Kaishikas received them in the proper fashion and honoured those who deserved honours, and then they set up camp outside the town. 31 On the day before the wedding, Rukminī came out of the town on a four-​horse chariot, to visit the temple of Indra. She was beautiful. 32 Her auspicious premarital rituals had been performed, and now, looking radiant and surrounded by a sizeable army of guards, she was going to pay her respects to Indra’s wife. 33 That’s when Krishna saw her. She was standing by the temple, looking absolutely magnificent. She was like Lakshmī in bodily form, 34 she was like a blazing plume of fire, she was like a magical apparition upon the earth, she was like the earth’s depths risen up out of its surface, 35 she was like soft moonlight on earth in the body of a woman, she was like the supreme goddess Lakshmī without her lotus. And

*

 For this King Vasu, see Hv 13.25–​40 and 22.13 above. For Vasu and Girivraja, see Rāmāyana 1.31.1–​8. † See vv. 20–​21 above: Vasudeva’s sister Shrutashravā is Shishupāla’s mother.



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though even the gods couldn’t have looked at her without hurting their eyes, Krishna saw her in his mind as his future partner in glory. 36 She was dark, and she was perfect. Her eyes were large, long, and lovely, her lips and the corners of her eyes were red, and her breasts and buttocks were large and round. 37 She was tall, slender, and luscious in every feature, with a face like the moon, long red nails, superb eyebrows, and curly black hair, set off by sparkling teeth that were sharp, white, and even. 38 A woman unparalleled in the world for her figure, her beauty, and her grace, Rukminī was a goddess embodied, dressed in white linen. 39 When he saw her looking so magnificent, Krishna’s desire grew like the flames do when fat’s poured onto a fire, and he set his mind on her. 40 Mighty Keshava consulted with Rāma, took the Vrishnis’ interests into consideration, and made up his mind to drag her off. 41 So when she’d done her duty to the deity and was walking out of the temple, Krishna suddenly plucked her up and put her onto his own superb chariot. 42 As for Rāma, he pulled up a tree and battered the enemies as they rushed towards him. Then the Dāshārhas all around noticed what was happening and armed themselves for battle. 43 They surrounded Halāyudha with various kinds of chariot, great standards raised, and with horses and elephants. 44 Krishna the hero took Rukminī and headed towards his own city at great speed, leaving the hard work to Rāma and Yuyudhāna. 45–​48 Leaving the serious hard work to Akrūra, Viprithu, Gada, and Kritavarman, and to Chakradeva who was born under good stars, and to mighty Sārana and brave Nivrittashatru, and Bhangakāra and Vidūratha, and Ugrasena’s son Kanka, and to Shatadyumna, Rājādhideva, Mridura, Prasena, Chitraka, Atidānta, Brihaddurga, Shvaphalka, Chitraka, Prithu, and the other leading Vrishnis and Andhakas, Keshava Madhusūdana headed off towards Dvāravatī. 49 Dantavaktra, Jarāsandha, and bold Shishupāla came out from the town, armed and angry, with the intention of killing Janārdana. 50 The bold king of Chedi came out with the Angas, the Vangas, the Kalingans, and the Paundras, and with his brothers, who were brilliant warriors. 51 The great Vrishni warrior-​heroes stood side by side and confronted them, taking their lead from Sankarshana just as the Maruts take theirs from Vāsava. 52 As mighty Jarāsandha came hurtling towards him, Yuyudhāna hit him with six iron arrows. As the great battle raged, 53 Akrūra hit Dantavaktra of the Kārūshas with nine arrows, and Dantavaktra hit him back with ten swift arrows. 54 Viprithu struck Shishupāla with seven shafts, and glorious Shishupāla struck him with eight in return. 55 Gaveshana wounded the Chedi man as well, with six arrows, and so did Atidānta, with eight, and Brihaddurga, with five. 56 The Chedi man wounded them back with five arrows each, and with four more arrows he killed Viprithu’s four horses. 57 Then the foe-​slaying

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Shishupāla cut off Brihaddurga’s head using a bear-​headed arrow, and dispatched Gaveshana’s charioteer to the domain of Yama as well. 58 Viprithu was strong and brave, and he quickly abandoned his horseless chariot and mounted onto Brihaddurga’s vacant chariot. 59 In addition, Viprithu’s driver mounted onto Gaveshana’s swift chariot and took control of its swift horses. 60 Then, with bows in their hands and well-​stocked quivers, those angry men drenched Shishupāla Sunītha with a downpour of arrows as he danced around in the chariot tracks. 61 Chakradeva split Dantavaktra’s chest open with a barbed arrow, and wounded Patusha with twenty-​five arrows in the battle. 62 In return the two of them struck him with ten sharp shafts that cut him to the quick. Then Balin pierced Chakradeva with ten arrows as well, 63 and he also hit Vidūratha from close range with five. Vidūratha hit him back with six sharp shafts in battle, 64  but then mighty Balin hit him with thirty shafts in return. In the mêlée Kritavarman cut the Paundra prince with three arrows, 65 and killed his driver, and felled his lofty standard. The furious Paundra hit him back with six stone-​tipped arrows, 66 and split his bow with a long-​knotted bear-​headed  arrow. Nivrittashatru hit the king of Kalinga with sharp shafts, and the king of Kalinga wounded him in the shoulder with a javelin. 67 Brave Kanka, on an elephant, challenged the king of Anga’s elephant. Kanka injured the king of Anga with a javelin, and the king of Anga injured him with arrows. 68 Then Chitraka, Shvaphalka, and the great warrior Satyaka assailed the Kalingan army with sharp iron arrows. 69 Fighting furiously with his uprooted tree, Rāma killed the king of Vanga’s elephant in battle, and then the king of Vanga himself. 70 After killing him, heroic Sankarshana climbed onto a chariot, grabbed a bow, and killed lots of Kaishikas with vicious iron arrows. 71 In his fury the great warrior used six iron arrows to hew down the great Kārūsha archers, and then he killed a hundred Magadhans, and then, after killing them, the strong-​armed hero headed for Jarāsandha. 72 As he charged forwards the Magadhan hit him with three iron arrows, and so Rāma the club-​fighter, irritated, hit him with eight iron arrows and used a bear-​headed arrow to fell his jewel-​encrusted standard. 73 The battle was terrible, like the battle between the gods and the demons, as all these warriors discharged their downpours of arrows and caused each other harm. 74 Thousands of angry elephants clashed with elephants, chariots grappled with chariots, cavalry with cavalry, 75 and foot-​soldiers with spears, shields, and swords in their hands grappled with other foot-​soldiers. They all cavorted around in battle in their own way, cutting off each other’s heads. 76  There was the din of swords being smashed onto armour, the swish of the



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flying arrows sounded like the swish of flying birds, 77 and as the battle raged the racket of the weapons and the twanging of the noblemen’s bows drowned out the sound of the kettledrums, conch shells, mridangas, and flutes.

88. Rukminı̄’s Wedding Vaishampāyana said: Rukmin was furious to hear that Krishna was abducting Rukminī, and he made a vow in Bhīshmaka’s presence. He said: 2 I’ll never again enter Kundina until I’ve killed Govinda in battle and brought back Rukminī. I’m telling you the truth.* 3 Climbing onto a chariot that had a large stock of weapons and a tall standard, the raging hero set off at high speed, flanked by a large army. 4 The kings who lived in the south followed him: Kratha’s descendant Amshumat, Shrutarvan, and brave Venudāri. 5 When he was on his chariot Bhīshmaka’s son Rukmin was a superb chariot-​warrior, and all the principal Krathas and Kaishikas were great warriors too. 6 After following the River Narmadā for a considerable distance, the angry men caught sight of Govinda, who was right next to his dear lady. 7 Rukmin was proud of his own strength and wanted to have a duel of just two chariots, so he made the army stop and headed towards Madhusūdana on his own. 8 In that duel he hit Govinda with sixty-​four sharp shafts, but Janārdana hit him back with seventy arrows. 9 Then Krishna the mighty hero felled his assailant’s standard and severed his charioteer’s head from his body. 10 When they realised that Rukmin was in trouble, every last one of the southern kings surrounded Janārdana and tried to kill him. 11 Strong-​armed Amshumat hit him with ten arrows, furious Shrutarvan hit him with five, and Venudāri hit him with seven. 12 Then brave Govinda wounded Amshumat in the chest, and the king collapsed in pain on the floor of his chariot. 13 Govinda killed Shrutarvan’s four horses with four arrows, felled Venudāri’s standard, pierced through Venudāri’s right arm, 14 and hit Shrutarvan with five arrows as well. Shrutarvan tottered, leaned on the pole of his standard, and then collapsed, racked with pain. 15 Then the principal Krathas and Kaishikas came at Vāsudeva from all sides in a phalanx of chariots, raining torrents of arrows. 16 Janārdana cut down their arrows with his own arrows in battle—​he furiously knocked their shafts down as they were flying towards him. 17 In addition the powerful man 1

* For this vow and a brief summary of what follows, see also Mbh 5.155.11–​16.

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thudded sixty-​four sharp shafts into the other angry heroes who were charging at him, and charged at them. 18 When he saw his own army put to flight, Rukmin was overpowered by rage. He hit Keshava in the chest with five sharp arrows, 19 injured his charioteer with three sharp shafts, and smashed his standard with a flat-​jointed arrow. 20 Now Keshava too was enraged, and he slammed sixty arrows into him, and then split Rukmin’s bow as he was bending it. 21 But brave Rukmin grabbed another bow, and in his desire to kill Krishna he revealed his blazing celestial missiles. 22 Mighty Krishna warded off Rukmin’s missiles with missiles of his own, and then he split Rukmin’s bow again, and with three arrows he also split the pole of his chariot. 23 His bows in splinters, his chariot gone, Rukmin grabbed a sword and shield, and as brave as brave Garuda, he flew up from the chariot. 24 But as he flew forwards into battle, angry Keshava broke his sword, and then hit him in the chest with three iron arrows. 25 The strong-​armed king fell to the ground with a crash, unconscious and insensible, like a mountain hit by a thunderbolt. 26 Then Keshava hammered all the kings with arrows once again. When they saw that Rukmin had been felled, the kings ran away. 27 Rukminī saw her brother writhing on the ground and fell at her master’s feet, hoping to save her brother’s life. 28 Keshava stood her up, hugged her, and comforted her. Then, after promising that Rukmin had nothing further to fear from him, he travelled on to his own city. 29 And after they’d kept Jarāsandha and the kings at bay, the Vrishnis travelled back to Dvārakā too, in high spirits, with Halāyudha at their head. 30 After lotus-​eyed Krishna had departed, Shrutarvan came back to the battlefield, hoisted Rukmin onto a chariot, and took him back to his home town. 31 But Rukmin was full of pride in his own manliness, and having failed to bring back his sister, he didn’t want to break his vow by entering the town of Kundina. 32 In order to remain living among the Vidarbhans he built another large town, which became famous across the earth by the name of Bhojakata. 33 The majestic man governed the southern country powerfully from there, and broad-​minded King Bhīshmaka remained in Kundina. 34 After Rāma and the Vrishni army had arrived back in Dvārakā, Lord Keshava took Rukminī’s hand in marriage in the proper fashion. 35 Then, as Rāma did with Sītā long ago, and as Indra the smasher of citadels does with Shachī Paulomī, he made love with his darling, and she loved it. 36 She was Krishna’s first wife, a beautiful woman devoted to her husband. She was endowed with good qualities, possessing qualities of form and qualities of character. 37 He had ten sons from her, and they were



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great warriors:  Chārudeshna, Sudeshna, mighty Pradyumna, 38 Sushena, Chārugupta, brave Chārubāhu, Chāruvinda, Suchāru, Bhadrachāru, 39 and Chāru the Lovely, the strongest of the strong. There was also a daughter, Chārumatī. The sons were wise about propriety and profit, knowledgeable about missiles, and fierce in battle. 40 After that, strong-​armed Madhusūdana married seven other women, all of them beautiful, endowed with good qualities, and born in good families: 41  Kālindī Mitravindā, Nagnajit’s daughter Satyā, Jāmbavat’s tall daughter who could change form at will,* 42 the daughter of the king of the Madras with her good manners and beautiful eyes, Satrājit’s daughter Satyabhāmā, sweet-​ smiling Lakshmanā, and Sudattā of the Shibis, who had the grace and beauty of a celestial nymph. 43 Hrishīkesha, whose powers were unparalleled, also married sixteen thousand other women, and he made love with them all in equal measure. Their jewellery and clothes were of the highest quality, and they were blessed with everything they might desire. 44 They bore him thousands of strong sons, all of whom were great and mighty warriors versed in every missile, virtuous sacrificial patrons, and powerful, momentous men.

89.  The Killing of Rukmin Vaishampāyana said: Quite some time later, bold Rukmin, the conqueror of his foes, held a bridegroom-​choice festival for his daughter. 2 Rukmin invited all the kings and their sons, and mighty and majestic men came there from various countries. 3 Pradyumna went there too, in a group with other youngsters, and the young lady fell in love with him, and he fell in love with her too, with her bright eyes. 4 The Vidarbhan lady, Rukmin’s daughter, was called Shubhāngī. Beautiful and dignified, she was famous across the land. 5 And when all the august princes were assembled, the Vidarbhan lady chose Pradyumna, the ruin of his rivals. 6 For Keshava’s young son was skilled with every weapon, solid as a lion, and peerless on earth for his looks, 7 and the princess, who was blessed with youth, beauty, and virtue, had fallen in love with him as if she were Nādāyanī Indrasenā.† 1

* Her father was a bear; see again Hv 28.15–​29 above. † Nādāyanī Indrasenā is famous for her great love for her husband; see Mbh 3.113.24 and 4.20.8.

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When the bridegroom-​choice festival was over, the kings returned to their own towns. Pradyumna took the Vidarbhan lady and returned to Dvārakā. 9 She bore him a son named Aniruddha the Unconfined, who was like the child of a god. He mastered the martial arts, the Veda, and the Shāstras on policy, and no one on earth could match up to his behaviour. 10 When Aniruddha came of age, your majesty, Rukminī asked for one of Rukmin’s granddaughters, to be his wife. She looked like a gold ornament (rukma), and she was called Rukmavatī. 11 Because of Aniruddha’s virtues, and as a favour to Rukminī’s son Pradyumna, and because of the pressure from Rukminī herself, King Rukmin decided to give Rukmavatī away to Aniruddha. 12 Although the king was still feuding with Krishna, he set their rivalry aside and happily announced that he would give her away, Janamejaya. 13 Keshava travelled to Vidarbha along with Rukminī, their children, and Sankarshana, accompanied by some other Vrishnis and an army. 14 Rukmin had invited all the kings who were his relations or allies, and they all came. 15 Then, at an auspicious phase of the moon, while the moon was passing through an approved constellation, your majesty, there was a great celebration in honour of Aniruddha’s wedding. 16 When Aniruddha took the Vidarbhan lady’s hand, Bhārata, the Vrishnis there were as happy as the gods are when they’re being worshipped. 17 Then the king of the Ashmakas, clever Venudāri, Aksha, Shrutarvan, Chānūra, Kratha’s descendant Amshumat, 18 Jayatsena, the mighty overlord of the Kalingans, majestic King Pāndya, and the chief of the Rishīkas 19 held council together, and after that all those prosperous southern kings approached Lord Rukmin in private and said: 20 You’re skilled at dice, and we want to play. That man Rāma is fond of gambling, but he’s no good with the dice. 21 With you leading us, we’d like to defeat him.* When he heard this, the great warrior Rukmin gave his approval for a dicing match. 22 Excited, they entered a handsome gold-​pillared assembly hall. It had been sprinkled with sandal water, and its playing area had been decorated with flowers. 23 They all entered it wearing white garlands and unguents, and then they sat themselves down on golden seats, eager for victory. 24 Baladeva was challenged by gamblers expert in dicing. Thrilled, he said: Yes indeed, let’s play together. Lay a stake! 25 Intending to defeat him by dubious means, the southern kings brought thousands of jewels, pearls, and gold coins there. 26 Then the dice game began. 8

* This plan to beat Baladeva at dice is similar to Duryodhana’s plan to use his skilled uncle Shakuni to beat Yudhishthira at dice (Mbh 2.44–​67).



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It put an end to their idleness. It was a terrible source of strife, and it led to a cull of fools. 27 When he played against Rukmin, Baladeva set the starting stake at ten thousand gold coins. 28 But although Baladeva the great warrior did his best, Rukmin beat him, and he beat him in the same way repeatedly, again and again. 29 Rukmin kept on beating Keshava’s elder brother until he took the great man’s stake of ten million gold coins. 30 Now the swindler was thrilled, and he told Baladeva he’d been beaten. Laughing and boasting, he insulted Rāma the club-​fighter, saying:  31 This glorious and invincible Baladeva is an ignorant idiot! He’s lost more gold to me than you can count, in a dice match. 32 When the king of Kalinga heard this, it was his turn to be thrilled. He laughed and laughed, showing his teeth. At that, Halāyudha became angry. 33 He listened to the speech that Rukmin made about his defeat, and as Bhīshmaka’s son punished him with those stinging words, he relished his rage. Even so, knowing what was proper, he subdued that rage. 34 Rohinī ’s mighty son was angry, he’d been offended, but he resolutely mastered his mind. Then he said: 35 I  have one more stake, of a hundred billion. Accept it, your majesty. Throw the dice, the black and red dice, in this unsullied place. 36 That’s how Rohinī ’s son gave his challenge to Rukmin. Rukmin said nothing. Baladeva spoke again: I mean it. 37 So, prickling with anticipation, King Rukmin threw the dice, and when the four-​spotted dice stopped moving, the king had been beaten 38 by Baladeva fair and square. Then he told Bala that according to the rules, Bala hadn’t actually won. Baladeva resolutely mastered his mind and said nothing, but Rukmin smiled and said to him: I’ve beaten you. 39 When Baladeva heard the king speak those lying words he was filled with anger once again, but he said nothing in reply. 40 Then an incorporeal voice spoke up in deep tones, and it made the great man Baladeva even more angry. It said—​and what it said was true: Glorious Bala has won fair and square. 41 Even if Rukmin said nothing to accept the final stake verbally, he accepted it in the act, because he must have mentally accepted it before he threw the dice. That’s the rule that must be followed. 42 When he heard this true and well-​spoken speech from the sky, mighty Sankarshana stood up, and he used his golden thigh to throw Rukminī’s elder brother to the ground. 43 In that fight Rāma the bull of the Yadus was furious, and he violently assaulted that spitter of spiteful speech, using the gaming-​board.

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Then the angry man moved on, and in his fury he knocked the king of Kalinga’s teeth out. He roared like a lion. He drew his sword and menaced the kings. 45 Sankarshana the supreme strongman pulled up one of the hall’s golden pillars, and then he emerged from the door of the hall dragging the pillar along like a bull elephant would, terrifying the Krathas and Kaishikas. 46 After the bull of the Yādavas had killed Rukmin, that expert in dubious means, and after he’d terrified all of his enemies just as a lion terrifies small beasts, 47 Rāma went back to his own tent. And when he was surrounded by his own people he told Krishna everything, just as it had happened. 48 Krishna didn’t say anything to glorious Rāma on that occasion. He restrained himself, but he shed tears of rage. 49 Earlier, Vāsudeva had deliberately not killed that killer of enemy braves, that king as powerful as thunderbolt-​wielding Indra. But now he’d been killed at a gambling party, by a gaming-​board thrown from Rāma’s hands. 50 Bhīshmaka’s son was a king of great stature. He was trained by Druma and the Bhārgava,* and he was surely a match for Druma and the Bhārgava. When he was killed, 51 when that ritually observant expert in war was struck down in action, all the Vrishnis and Andhakas were heartbroken. 52 I’ve told you the whole thing, bull of the Bhāratas: how Rukmin died, and how his quarrel with the Vrishnis arose. 53 As for the Vrishnis, your majesty, they took all the treasure, put their trust in Rāma and Krishna, and returned to the city of Dvāravatī. 44

90.  The Greatness of Baladeva Janamejaya said: Brahmin seer, I  would like to hear more about the greatness of the wise Baladeva, who is Shesha, the supporter of the supporting earth. 2 For the people who know the old stories describe that great man as immensely strong, an invincible mass of splendour, 3 and they know him as the serpent Ananta, a powerful and primordial god. Brahmin, I  would like to hear the truth about his deeds. 4 Vaishampāyana said: In the old stories he’s said to be the glorious serpent-​king Shesha the Remainder, the ultimate person, the hoard of splendour, the unshakeable supporter of the supporting earth, 5 the powerful teacher of yogis, and the strong strongman strong in strength. He defeated Jarāsandha in a mace-​duel 1

* See Hv 87.13 above. The Bhārgava is the famous martial-​arts teacher Rāma Jāmadagnya.



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but didn’t kill him. 6 Many of the earth’s kings followed the Magadhan into battle, your majesty, and they, too, were defeated in battle. 7 On several occasions Baladeva even prevailed in bare-​ arm combat against Bhīma the Terrific, whose courage was terrific and who had the strength of ten thousand elephants. 8 Jāmbavatī’s son Sāmba was captured in the town named after the elephant,* while he was trying to abduct Duryodhana’s daughter. 9 When Rāma Halāyudha heard about it he was furious and went to rescue him, but then when he got there he couldn’t get him back. So the strongman lost his temper and performed a great miracle. 10 The strongman raised his weapon—​the irresistible, unbreakable, incomparable, celestial plough, consecrated by Brahmā’s staff—​ 11 and aimed it at the town’s rampart wall. The strongman wanted to throw the Kaurava’s town into the River Gangā. 12 But when King Duryodhana noticed that the town was shaking, he returned Sāmba to the wise Rāma, along with his wife. 13 Then the king of the Kurus offered himself to Rāma as a student of mace-​combat, and noble Rāma accepted him.† 14 Ever since then, supreme king, that shaken city has looked as if it’s leaning over towards the Gangā, your majesty. 15 This deed of Rāma’s was an extremely miraculous one, and it’s celebrated across the earth. Under the Bhāndīra Tree, your majesty, they tell of what Shūra’s grandson did before that: 16 Halāyudha killed Pralamba with one fist, and he tossed the massive Dhenuka into the top of a tree. The great river was heading for the salty sea crowned with waves and streams of swift water when Yama’s sister Yamunā was dragged by the plough and fetched to face the town. 17

This chapter that I’ve narrated for you is called the Greatness of Baladeva—​the greatness of the immeasurable and illustrious Shesha Ananta. 18

The man with the plough, the best of men, did manifold other great deeds too. The ones I haven’t mentioned to you here today you must extract from old story collections. 19

* Hāstinapura, the Town of the Elephant, is the Kauravas’ capital. † Compare Hv 29.28 above, where Baladeva is said to have been Duryodhana’s mace-​tutor while living in Mithilā.



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The Naraka Episode 91.  The Killing of Naraka Janamejaya said: After Rukmin had been killed and brave and strong-​armed Vishnu had returned to Dvārakā, tell me what he did next, great sage. 2 Vaishampāyana said: Brave Lord Vishnu, the darling of all the Yādavas, entered the city surrounded by the rest of the group, and then he made an inspection of Dvārakā. 3 The lotus-​eyed god took stock of the various jewels and treasures they’d brought back with them, and he gave suitable rewards to the Nairrita demons who’d carried them. 4 There were some powerful Daitya and Dānava demons who, emboldened by having their wishes granted, had been making mischief there in the city, but the strong-​armed god killed them. 5 At around that time, there was a certain Dānava who was causing trouble. His name was Naraka Bhauma—​Hell, Son of Earth. He was a great enemy of the king of the gods, and he struck fear into the ranks of the gods. 6 He settled in Prāgjyotisha Mūrtilinga, oppressed all the deities, and made problems for the people and the seers. 7 Bhauma raped Tvashtri’s shapely fourteen-​year-​old daughter Kasheru. He overpowered her in the form of an elephant. 8 After Naraka the lord of Prāgjyotisha had forced himself upon the voluptuous girl, he felt as if his troubles and sorrows were over, and in his delusion he made an announcement: 9 Whatever various jewels there are among gods and humans, and whatever treasures are held by the whole broad earth, or in the seas, 10 from today onwards all the combined Nairrita demons and the Daityas and Dānavas will fetch them here just for me. 11 In this way, Bhauma then collected prize jewels and various robes. But he didn’t make use of them. 12 Mighty Naraka abducted daughters of light-​elves, of gods, and of humans, as well as seven companies of celestial nymphs. 13 There were fourteen thousand and twenty-​one hundred of them, all avowed to the path of the virtuous, their hair in single plaits.* 14 Bhauma happily built them Jewel Mountain, a splendid fortress in Alakā, near Mura’s realm. 15 There they were guarded and visited by the lord of Prāgjyotisha, by ten of Mura’s sons, and by the principal Nairrita demons. 1

* The single plait is a symbol of a woman’s chastity.

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The great demon Naraka had had a wish granted, and he was as deluded as can be. The great demon molested Aditi for the sake of her earrings. 17 That was a terrible deed that no one from any of the categories of demon had ever done before, but the great demon did it. 18 His mother was the broad earth goddess, his town was Prāgjyotisha, and his four battle-​crazed border-​guards were 19 Hayagrīva Horse-​Neck, Nisunda, brave Panchajana,* and the great demon Mura, whose wish for one thousand sons had been granted. 20 Together with his ghastly monsters, Naraka blocked off the path that leads to the gods, and he stood there striking fear into people who’d done virtuous deeds. 21 It was for the sake of Naraka’s death that strong-​armed Janārdana, the bearer of conch, discus, mace, and sword, was born to Vasudeva and Devakī among the Vrishnis. 22 And it was as a means to that same end that the gods had provided Dvārakā as a home for that supreme person whose brilliance was celebrated across the world. 23 Surrounded by the great restless ocean and decorated by five hills, the city of Dvārakā was even more delightful than Vāsava’s dwelling. 24 In that city that looked like a city of the gods, there was an assembly hall one full yojana wide that had golden archways and was famous by the name of Sudāshārhī.† 25   Guided by Rāma and Krishna, all the Vrishnis and Andhakas used to sit there and look after all their worldly affairs. 26 One time, bull of the Bhāratas, while they were all sitting there, a divinely scented breeze blew, and a shower of petals fell. 27 A short while later there was a cry of joy accompanied by a blaze of light in the sky, and then, standing on the ground 28 at the centre of the brightness, mounted on a white elephant and surrounded by all the companies of the gods, Vāsava appeared. 29 Rāma, Krishna, and the king, together with the crowds of Vrishnis and Andhakas, came out to meet and pay their respects to the illustrious king of the gods. 30 He quickly descended from the elephant and embraced Janārdana, and then he embraced Baladeva and King Ugrasena the son of Āhuka, and then he embraced other Vrishnis, in accordance with their rank and their age. 31 After Rāma and Krishna had honoured him he entered the handsome hall, and when he was gracing the hall and his seat within it, the king of the gods accepted the guest-​offering in the proper fashion, beginning with the offering 16

* In his whale form the demon Panchajana was killed by Krishna at Hv 79.14–​16 above. † The Sudharma Hall (see Hv 86.63–​73 above) has seemingly been renamed the Sudāshārhī hall after being relocated to Dvārakā.



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of water. 32 Then, as he touched his younger brother’s handsome face with his hand, majestic Vāsava said gently to him: 33 Devakī’s son Madhusūdana, bane of your foes. Listen to my request, which is the reason why I’ve come to you today. 34 A  son of Diti, a Nairrita demon named Naraka, has become arrogant after Brahmā granted him his wish, and in his folly he’s stolen Aditi’s earrings. 35 He’s always doing what’s hateful to the gods and seers, and he’s even on the lookout for your weakness. Kill that wicked man! 36 Garuda here will take you to him—​Vinatā’s ultra-​brilliant son will fly where you like and be as brave as you like. 37 Naraka Bhauma can’t be killed by any other being, but you’ll be able to kill that wicked demon and come straight back. 38 After the king of the gods had said that to him, strong-​armed and lotus-​ eyed Keshava promised to destroy Naraka, 39 and then the bearer of conch, discus, mace, and sword departed with Shakra. Taking Satyabhāmā with him, he mounted onto Garuda, 40 and as the Yadu lions watched, the mighty man and Vāsava ascended onto the shoulders of each of the seven winds in turn.* 41 Shakra was on the Indra of elephants and Janārdana was on Garuda, and when they got further away they looked like the sun and the moon. 42 Then, as the light-​elves and celestial nymphs praised them up in the sky, Mādhava and Shakra gradually disappeared from view. 43 Having fulfilled his task, Vāsava the king of the gods went back to his own home. Krishna headed for Prāgjyotisha. 44 He killed the best of Naraka’s mighty monster hordes, and then he spotted the six thousand razor-​edged snares that Mura had set. 45 He cut down all those snares and killed Mura and his sons, and then he crossed rocky mountains and felled Nisunda, who had spent a thousand years single-​handedly harassing all the gods. 46 The battle that took place was like the battle between gods and demons, bull of the Bhāratas. It was a terrible battle featuring all manner of weapons. 47  Mounted upon Garuda, the strong-​armed man hammered the great demons with great arrows of many colours,† fired from his Shārnga bow. 48 The Dānavas who encountered Janārdana on that occasion were destroyed:  they were smashed up by his great plough, or cut down by his arrows or sword. 49   Some Dānavas fell out of the sky, burned by the fire of his discus. Some landed close to him, their faces twisted in death.

* For an account of the seven winds, see Mbh 12.315.31–​53. † Krishna’s bow has the same name as the typically very colourful bee-​eater bird, and this description gives the impression that these arrows are fletched with bee-​eater feathers.

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Irrepressible and infinitely brilliant, the darling of all the Yādavas killed the fearsome great demon Hayagrīva Horse-​Neck. 51 In Alakā, within Lohitaganga, Devakī’s holy son the supreme person killed the wicked Virūpāksha. 52 He slew eight hundred thousand Dānavas including Naraka’s terrible great demon Panchajana, and then the enemy-​burning man-​tiger charged towards Prāgjyotisha. 53 He reached the town called Prāgjyotisha, which was shining with splendour in its own way, and then there was a great battle there. 54 He fought a really vicious battle there, against Naraka. I’m going to tell you all about it, and you must listen to every word I say. 55 Just as Madhu once fought with the supreme person, Madhusūdana the Slayer of Madhu, so magnificent Naraka, who terrified the ranks of the gods, fought with him now. 56 Madhusūdana the man with the vicious discus fought with Naraka for an hour, and then he cut him in half with his blazing discus. 57 The discus cut his body in two like a saw cutting a mountain peak in two. His body fell to the earth, 58 and when the earth saw her fallen son she took the earrings and approached Govinda. She said: 59 You were the one who gave him to me, Govinda, and you were the one who took him away. Here are the earrings, god. Take care of his children. 50

92.  The Return of the Earrings Vaishampāyana said: After he’d killed Naraka Bhauma, Vāsava’s younger brother Vishnu, whose power matches Vāsava’s, found Naraka’s palace. 2 Then Janārdana discovered Naraka’s treasury. He found untold wealth, and all kinds of jewels. 3 He found gemstones, pearls, corals, masses of cat’s-​eye gems, heaps of gold, and hoards of diamonds. 4 He found items made of River Jambū gold, items made of River Shatakumbhā gold, items that shone like blazing fires, and items that shone like the cool-​rayed moon. He found valuable couches and thrones. 5 He also found a large and beautiful golden parasol that looked like the cool-​rayed moon and was like a cloud that showered down 6 a hundred thousand streams of bright gold. We’ve heard it said that Naraka stole this parasol from Varuna some time earlier. 7 Truly, neither King Kubera, nor Shakra, nor Yama had ever before seen or heard of a jewel collection to match the mass of treasure that was found in Naraka’s house. 8–​9 And after Bhauma and Nisunda and Hayagrīva the Horse-​ Necked Dānava had been killed, the surviving Dānavas, the guardians of the treasure hoard, delivered the jewels and the other precious palace items to Keshava Janārdana, which was no less than he deserved. 1



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The Dānavas said: There are gemstones and various treasures here. There are fierce-​looking elephants here with elephant-​hooks inlaid with coral 11 and thick girdles embroidered in gold, stocked with bows and lances and wearing various coloured cloths with beautiful designs. 12 There are twenty thousand of these, together with twice that number of female elephants, and eight hundred thousand splendid horses of good provenance. 13 And we’ll also bring as many cows as you might desire to the home of the Vrishnis and Andhakas, Janārdana. 14 There are also delicate woollen items here, and couches and chairs, and pretty birds that say whatever you want them to, 15 and sandalwood and agarwood, and dark agarwood too. You’ve lawfully acquired all the treasure in the three worlds, and we’ll bring it to the home of the Vrishnis and Andhakas. 16 The jewels of the gods and light-​elves, and the treasures of the serpents—​they’re all here, in Naraka’s hoard. 17 Hrishīkesha received it all, inspected it, and had it all taken to the city of Dvārakā by the Dānavas, 18 except for the parasol of Varuna that rained showers of gold, which he kept for himself. Then Mādhava raised the parasol, mounted onto sky-​ranging 19 Garuda the supreme bird, who was like a living cloud, and headed off to Jewel Mountain, the supreme mountain. 20 When they got there, auspicious breezes blew, and the bright blaze of golden gems was more brilliant than the sun. 21 Madhusūdana saw coloured cat’s-​eye gems there, and doorways with arches and signs, and couches. 22 Jewel Mountain was dotted with palaces and with flying chariots of wonderful gold, and it looked like a cloud beset with lightning. 23 Madhusūdana also found the beloved daughters of the main light-​elves and demons there, looking like prize gold. 24 Hidden in the cave of the mountain, he found the broad-​bottomed women who’d been collected by Naraka and kept completely hidden. 25–​26 As strong-​armed Krishna stood there unconquered in that place like the third heaven, delectable goddesses surrounded him—​women who’d been living deprived of pleasure and were wearing single plaits, all of them clothed in ochre, all with their senses suppressed 27 and their bodies slender from their vows and fasts. The women put their palms together in respect for Krishna the lion of the Yadus, and they all crowded together, trying to get a look at him. 28 Then, when they found out that Naraka had been killed, and the great demon Mura, and Hayagrīva Horse-​Neck, and Nisunda, they mobbed Krishna. 29 And all the old Dānava elders who’d been guarding them folded their palms together in respect for the darling of the Yadus, and bowed down before him. 30 As soon as she saw that bull-​eyed man, each one of those glorious women was determined to marry him. 31 The women with their senses suppressed 10

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looked up at his face that was like the moon and were delighted, and they said to the strong-​armed man: 32 Ah! It’s coming true what we were once told by Vāyu the wind god, and by Nārada the divine seer, who understands the language of every creature. 33 Those two said that the god Vishnu Nārāyana, the bearer of conch, discus, mace, and sword, would kill Naraka Bhauma and become our husband. 34 Ah! We can now see the beloved foe-​tamer we heard about long ago. Today we’ve been fulfilled by the sight of the great man. 35 Those women were rampant and their eyes were like lotus petals, but Vāsava’s younger brother Mādhava calmed them all down with his eyes and his speech. 36 Keshava Madhusūdana calmed them down and spoke to them with the dignity they deserved, and then he had them taken away in vehicles that were harnessed to servant monsters. 37 The thousands of wind-​swift servant monsters made a massive racket as they drew the carriages along on that occasion. 38 The most highly regarded peak of majestic Jewel Mountain looked as bright as the sun and the moon. Its gateways were golden and jewelled, 39 it had elephants, flocks of birds, beasts of prey, deer, and snakes, it was home to troops of monkeys, it had nice plateaus, crags, and summits, 40 it was graced with antelopes, boar, and ruru deer, and it had steep cliffs, high ridges, and charming wooded outcrops. 41 It was so surpassingly marvellous that it’s hard to imagine, roiling with herds of deer and ringing with cries from the peacocks and the flurries of pheasants. 42 Vishnu was surpassingly strong, and he simply plucked up that shining peak with his two arms and placed it upon the supreme bird Garuda. 43 The supreme winged bird Garuda carried the peak of Jewel Mountain, and Janārdana and his wife, as if it were a game. 44 Looking like the peak of a great rocky mountain, the king of birds made a din in every direction with the flapping of his powerful wings. 45 He loosened rocky promontories and tossed trees around. He brought some massive clouds together, and pushed others apart. 46 Travelling as fast as the wind and following Janārdana’s command, the winged one crossed beyond the range of the sun and moon gods. 47 Madhusūdana reached Mount Meru where the gods and light-​elves live, and he saw all the gods’ houses. 48 The scorcher of the foe passed over the glittering houses of the Vishva gods, your majesty, and those of the Maruts, the Sādhyas, and the two Ashvins. 49 Janārdana the tamer of the foe saw the heavens for people who’ve done good deeds, he saw the world of the gods, and then he reached Shakra’s compound and landed. 50 He dismounted from Garuda Tārkshya, and there was the king of the gods.



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Shatakratu the king of the gods was delighted to welcome him. 51 Lofty Janārdana proffered the celestial earrings, and then, in the company of his wife, the best of men paid his respects to the best of gods, 52 and the king of the gods saluted him back and honoured him with jewels, and Shachī Paulomī greeted Satyabhāmā in the proper fashion. 53 Then Vāsava and Vāsudeva went together to the sumptuous and holy home of Aditi, the mother of gods. 54 There the two great ones found the austere and illustrious Aditi being waited upon by celestial nymphs on all sides. 55 Shachī’s husband gave her the earrings and saluted her, and he also pushed Janārdana forward and praised his deed. 56 Aditi embraced her two sons affectionately and welcomed them, addressing both of them with suitable blessings. 57 Paulomī and Satyabhāmā too were overjoyed to touch the pure feet of such an esteemed goddess, 58 and the glorious mother of gods talked to them tenderly. To Janārdana she spoke these fitting words: 59 As surely as this universally revered king of the gods is unconquered, you’ll continue to be invincible and unassailable to all beings. 60 And lucky Satyabhāmā, the best of women, will remain youthful:  as long as you’re a human being, Krishna, your wife won’t get old. 61 After the mother of gods had hymned mighty Krishna in this way, the king of the gods approved his departure and honoured him with jewels, 62 and then, taking Satyabhāmā with him, Krishna mounted onto the son of Vinatā. While the gods and seers were entertaining them they had strolled around the gods’ pleasure-​gardens, 63 and in Vāsava’s pleasure-​garden the strong-​ armed man had spotted a celestial tree that was sacred and revered: the great Pārijāta Tree. 64 Divine and sweet-​smelling, there’s nothing better:  it bears blossoms constantly, and everyone who comes across it remembers their previous birth. 65 There were gods guarding that great tree, but nonetheless the immeasurably bold Vishnu prevailed, plucked it up, and took it away. 66 Hari glanced at his glorious celestial nymph Satyabhāmā, and then he set out for Dvāravatī, travelling by the wind’s favourite route. 67 When the strong-​armed king of the gods heard what Krishna had done he allowed it, saying that what was done was done. 68 So Krishna the tamer of the foe left the realm of the gods and set out for Dvārakā with the thirty gods and the ranks of great seers still praising him. 69 After the king of the gods had honoured him, strong-​armed Krishna flew a long distance as if it were a short one, and then he spied the city of the Yādavas. 70 Thus, with Garuda as his vehicle, Vāsava’s glorious younger brother Lord Vishnu approached Dvārakā, having done a great deed.

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93.  Description of Dvārakā Vaishampāyana said: While he was mounted upon Garuda, Krishna surveyed the city of Dvārakā. It looked like a home for gods, and it was surrounded by a hubbub on all sides. 2 After the son of Devakī had departed on his journey to Jewel Mountain, the king of the gods had summoned Vishvakarman and said to him: 3 If you’d like to do me a favour, supreme artisan, you should make Dvārakā still more beautiful, in order to bring pleasure to Krishna. 4 Fill Dvārakā with gardens and groves so she looks like heaven, supreme god. Make her just like my own city. 5 If you see anything in the three worlds that’s as precious as a jewel, you should immediately decorate the city of Dvāravatī with it. 6 For mighty Krishna is always dedicated to everything that the gods need doing, and plunges into fearsome-​looking fights. 7 So Vishvakarman travelled to the city at Indra’s insistence, and he beautified her all over, like Indra’s city of Amarāvatī. 8 And now the lord of the Dāshārhas, arriving on the bird, noticed that she’d been decorated in accordance with divine wishes carried out by Vishvakarman. 9 Lord Hari Nārāyana understood the whole business, and he was full of joy as he looked over the city of Dvārakā and prepared to land. 10 Now that Vishvakarman had beautified Dvārakā, the Dāshārha saw lovely copses of trees there that were a delight to behold. 11 He saw that the city was surrounded by moats that looked like the River Sindhu or the Gangā—​they teemed with masses of lotuses, and had geese living on their waters—​12 and by a wall that sat on top of a rampart, shining with the golden colour of the sun. Surrounded by these, the city looked like the sky surrounded by a wreath of clouds. 13 Dvārakā also looked like the sky scattered with clouds, since she was nicely scattered with wooded groves as lovely as the pleasure-​groves of Indra and Kubera. 14 Visible in the eastern direction was a handsome golden and jewelled gateway, and Mount Raivataka with its lovely ridges, caves, and clearings. 15 Mount Latāveshta could be seen to the south. To the west were Mount Panchavarna Five-​ Colours, which looked like Indra’s banner, and Mount Akshaya. 16 And pale Mount Venumat dominated the northern direction looking like Mount Mandara, bull among kings. 17 Visible near Mount Raivataka were the great Forest of Panchajana, which was coloured like a patterned cloth, and Sarvartuka Forest, the Forest of All Seasons. 18 Surrounding Mount Latāveshta were the great Meruprabha Forest, the Bhārga Forest, and the great Pushpaka Forest. 19 The Shatāvarta Forest to the west was home to rosewood trees, citron trees, and coral trees, and 1



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oleander and fennel grew there too. 20 And around Mount Venumat Kubera’s pleasure-​grove could be seen, as could Indra’s, which was large, beautiful, and wholesome. 21 The Celestial Gangā was visible in the eastern direction, Bhārata, a river of delights, its waters full of lotuses with petals like cat’s-​eye gems. 22 At Vishvakarman’s instigation, the mountain ridges in that direction were lined with numerous gods and light-​elves who were wishing Keshava well. 23 The great river of pure water entered Dvāravatī as a delta of fifty channels, refreshing her all over. 24–​25 He looked down at the city of Dvārakā. She was tall and expansive, with deep moats and a superb wall. She was painted with whitewash and decorated with numerous contraptions, including huge iron wheels and vicious mechanical weapons that could kill a hundred people at once. 26 In the city there were eight thousand chariots fitted with little bells and tall banners, just as there are in the city of the gods. 27 He looked down at the city of Dvārakā. Eight yojanas wide, twelve yojanas long, and with suburbs covering twice that area, she was immovable. 28 As if designed by Ushanas in person, she had eight highways within the walled area, sixteen major intersections, and a single perimeter road. In that city even the women could fight, to say nothing of the great Vrishni warriors! 29 As decreed by Vishvakarman in person, there in the city of the famous Dāshārhas—​ the finest of the finest cities—​there were seven different broad highways that were ideal for military formations. 30 Then the heart of Devakī’s son soared as he spotted the houses with golden and jewelled staircases of the kind that people adore, 31 and the flags that had been put up at the crossroads and on the finest mansions and were flapping with a tremendous great racket, 32 and the shining golden rooves that looked like the peaks of Mount Meru. The rooves had yellow and white turrets with golden fittings. The turrets looked like wonderful mountains with crags, caves, and sweet summits, 33 and they were the same colour as Mount Panchavarna Five-​Colours, as if they’d been showered with blossoms. Those turrets were like a collection of mountains that rumbled like rainclouds. 34 As bright as blazing forest fires and brighter than the sun and moon, the turrets that Vishvakarman had built almost scraped the sky. 35 There was Dvārakā, adorned with distinguished Dāshārhas and flooded with palaces, its houses like clouds whose rain god was Vāsudeva. 36–​37 Dvārakā looked like a sky full of pretty clouds. The compound that Vishvakarman had built for Lord Vāsudeva was clearly visible. It was four yojanas long and the same distance wide, but immeasurable in the wealth of its treasures. 38 Prompted by Vāsava, the great

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Tvashtri Vishvakarman had aligned its most splendid palaces with the earth’s mountains. 39 Vāsudeva saw a palace that would charm any creature, shining with gold, as large and as tall as the peak of Mount Meru. This was Kānchana the Golden Palace, the splendid home that Vishvakarman had built for Rukminī. 40 Satyabhāmā lived in a different palace, the white one that they called Bhogavat, the Winding Palace, which had amazing jewelled staircases and was decorated with flags the colour of the bright sun. 41 The grand palace that Jāmbavatī adorned surpassed all others in splendour, just as the sun does. It was indicated by clear signposts, and had tall banners at the four cardinal points. 42 Vishvakarman had tucked it in between the other two, where it shone the colour of the rising sun, looking as divine as a pinnacle of Mount Kailāsa. 43 The palace known as the Meru Palace stood there like shining gold, like a blazing fire, or like an ocean. 44 There Keshava had settled Gāndhārī, supreme Bhārata. She was from a good family, being the daughter of the king of Gāndhāra. 45 Vāsudeva saw the palace called the Padmakūta Palace, brilliant and lotus-​coloured, a highly esteemed great pile which was home to Subhīmā. 46 The man with the Shārnga bow had established Lakshmanā in Sūryaprabha the Sunshine Palace, which was furnished with every desirable feature, best of the Kurus. 47 The palace that all beings knew as the Paramount Palace, Bhārata, the greenish one that sparkled with coloured cat’s-​eye gems, 48 was where Vāsudeva’s wife Mitravindā lived, and it was a jewel among dwellings, admired by companies of gods and seers, 49 a really charming grand palace built by Vishvakarman and standing as steady as a mountain. 50 And the home of Vāsudeva’s wife Sudattā, which all deities also admired, was known as the Ketumat Palace. 51 There it was, a grand palace indeed, built by Tvashtri himself. A  yojana long, a yojana wide, and built of every gemstone, it was magnificent. 52 There too was the gorgeous and glorious place where the great Keshava had his reception hall. It was called the Viraja Palace, and it sparkled. 53 Golden poles had been set up at various places in that house of Vāsudeva, all of them decked out, some with flags, some with signs saying which way to go. And there were hosts of jewels there too. 54 The Yadu lion had appropriated the great Mount Vaijayanta, a peak as tall as sixty palm-​trees and half a yojana across, taken from Mount Hamsakūta in the region of Lake Indradyumna. 55 The immeasurably brilliant man had fetched that world-​famous peak, complete with its mountain-​elves and great serpents, while all beings looked helplessly on. 56 And for Krishna’s sake Vishvakarman had plucked up and fetched a lofty celestial peak from Mount Meru. Made of gold and famous across the three worlds, it tracked the path



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of the sun, 57 sparkled with a fierce glare, and was adorned with every herb. Tvashtri had fetched that peak at Indra’s behest because it was his duty, but Keshava had seized the Pārijāta Tree and was bringing it there of his own accord. 58 The Pārijāta Tree was covered with flying chariots made of gold, and with hundreds of lotus petals, and as Krishna of the miraculous deeds was fetching it he’d fought for it, for there had been gods guarding that superb tree. 59 Lotus-​ponds and lakes had been supplied for Vāsudeva’s sake. Mature trees marked the holy sites on their banks, their waters were packed with lotuses, their water-​lilies had superlative fragrances, and they were dotted with golden and jewelled boats. 60 Mature trees decorated their splendid banks: sal trees, palm trees, and kadam trees, tall ones with hundreds of branches, 61 as well as trees from the Himālaya and trees that grew on Mount Meru, fetched and arranged by Vishvakarman for the sake of the Yadu lion. 62 At the edges of the groves there were trees bright with red, yellow, and orange, and trees flowering in white, and trees that bore fruit in every season. 63 In that superb city there were beaches with yellow sand and pebbles and pounding surf, and there were freshwater rivers and lakes, 64 and there were other beaches with golden sand and pebbles, and rivers whose waters were crammed with flowers, crowded around by mangroves and all kinds of trees. 65 In that city there were trees well stocked with flocks of amorous peacocks, and with ever-​excited cuckoos, 66 and there were also herds of elephants right there in the city, and cows and buffaloes, and birds, deer, and boar made their homes there too. 67 And in that delightful city there was of course the golden rampart which Vishvakarman had built a hundred cubits high, 68 the earthwork that surrounded the great bits of mountain, the rivers and lakes, and the parks and groves.

94.  Arrival at Dvārakā Vaishampāyana said: So, with eyes like those of a bull, Krishna gazed down upon Dvārakā. And he looked at his own home, with its one hundred pavilions. 2 It was fixed and fitted with jewelled pillars by the thousands and the tens of thousands, and with archways that shone like fires, covered in jewels, corals, and silver, and with magical golden benches here and there, glittering. 3 There was a broad terrace big enough for audiences with Krishna, fitted with pillars of crystal, gold everywhere. 4–​5 There were wonderful ponds, their waters packed with lotuses and fragrant red water-​lilies. The ponds shone as if with gold and gems, ornamented with jewelled steps and well stocked with flocks of amorous peacocks, and with ever-​excited cuckoos. 6 The compound’s stone 1

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wall was visible, built by Vishvakarman a hundred cubits high and ringed by a series of moats. 7 The Vrishni lion’s house measured half a yojana on each side, and had been built by Vishvakarman to match the home of great Indra. 8 Stationed on top of Garuda, Shūra’s grandson was pleased, and he blew into the white conch shell that always made his enemies’ hair stand on end. 9  At the sound of that conch, the ocean trembled all over and the entire firmament reverberated. It was amazing. 10 The Andhakas and Kukuras heard the sound of Pānchajanya, and when they saw Garuda all their troubles evaporated. 11 The people on the ground saw, sitting upon Garuda, the man with the conch, discus, and mace in his hands, the man with brilliance like the sun’s, and they rejoiced. 12 Then the playing of musical instruments began, and the great boom of kettledrums, and all the city’s inhabitants roared like lions. 13 All the Dāshārhas, as well as all the Andhakas and Kukuras, spotted Madhusūdana and crowded together in delight. 14 Accompanied by the sounds of conches and kettledrums, King Ugrasena followed Vasudeva towards Vāsudeva’s house. 15 Devakī ran around her own apartments in transports of delight, as did Rohinī and Ugrasena’s wives, each in their own apartments. 16 Then Hari Krishna, to whom the gods are as servants, descended on the eagle at his own instructions and arrived at his own home. 17 Krishna, the joy of the Yadus and the bull of the Yādavas, dismounted by the door of the house and paid his respects to the Yādavas, each as they deserved. 18 He was greeted by Rāma, by Āhuka’s son Ugrasena, by Gada, by Akrūra, by Pradyumna, and by others. Then Shūra’s grandson picked up Jewel Mountain and entered the house, 19 and Rukminī’s son Pradyumna brought Shakra’s beloved great Pārijāta Tree into the house. 20 Through the power of the Pārijāta, those terrestrial people saw each other as divine beings bound up in bodies, and they rejoiced at this. 21 So as glorious Govinda came into the house that Vishvakarman had made, he was praised by delighted Yādava masters. 22 Then that exalted man, of self immeasurable, put the peak of Jewel Mountain down in the middle of the palace, amid the Vrishnis. 23 And the conqueror of his enemies also had the superb celestial Pārijāta Tree, praised and praiseworthy, put down safely in its ideal location. 24 Keshava the killer of enemy braves subsequently dismissed his relatives and paid his respects to the women that Naraka had collected. 25 He gave them clothes, adornments, delicacies, maidservants, stacks of wealth, pearl necklaces that shone like moonbeams, and jewels of great splendour. 26 Those women had already been complimented by Vasudeva, Devakī, Rohinī, Revatī, and Ugrasena. 27 Satyabhāmā was still the best of the women in terms of beauty, but Bhīshmaka’s daughter Rukminī was the queen of the family.



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Krishna assigned homes and luxurious effects to the new women, each as they deserved, in mansions and palace towers. 28

95.  Entry into the Assembly Hall Vaishampāyana said: Vāsudeva commended Garuda, thanked him, embraced him as a friend, and gave him leave to go home. 2 When he was given leave to depart, the winged sky-​ranger paid his respects to Janārdana in turn, gave a bow, and happily set off upwards. 3 He did it with such force that he made the watery lair of the sea-​monsters shake with the wind from his wings. Then he headed for the great eastern ocean. 4 He said he would return in time of need. After Garuda had left, Krishna visited his old father Ānakadundubhi. 5 The Mādhava also visited King Ugrasena, Baladeva, Sāndīpani of Kāshi, and the brahmin Gārgya. 6 And the Dāshārha honoured other Vrishni elders, as well as Bhojas and Andhakas, with choice jewels that he’d won through his valour. 8 A  town crier, a highly esteemed man wearing beautiful earrings, announced on the highways and crossroads of Dvāravatī 7 that all the enemies of the sacred had been killed, that the Andhakas and Vrishnis had triumphed, and that Madhusūdana had returned from battle uninjured. 9 Janārdana had excellent manners:  he visited Sāndīpani first, and then he paid his respects to Āhuka’s son Ugrasena, the king of the Vrishnis, 10 and then, with Rāma accompanying him, Vāsava’s younger brother paid his respects to their father, whose eyes filled with tears as his heart filled with joy. 11 Krishna Adhokshaja—​Born Beneath the Axle*—​then approached the rest of the Dāshārhas, honoured them as they deserved, and called them all by their names. 12 Then they followed Upendra and sat down on their seats, their splendid heavenly seats, which were all fashioned from all kinds of jewels. 13 At Krishna’s command, functionaries brought into the assembly hall the limitless wealth that the servant monsters had transported, 14 and Janārdana honoured the Dāshārhas and the other eminent Yadus, acknowledging each one of them to the booming of a kettledrum. 15 The noble Dāshārhas entered the lovely Sudāshārhī Hall at Krishna’s command, with its special seats and its archways of jewels and corals. 16 When it was filled on all sides by Yadu man-​lions, the splendid hall looked even more magnificent than a mountain cave filled with lions. 17 Govinda and Rāma let 1

* For this name, see Hv 50 above, and Hv 96.30–​32 below.

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Ugrasena sit down on his great golden throne before they did, and the other Vrishnis let them sit down on theirs before they did, 18 and once the superb Yadu heroes were all seated there Madhusūdana made a speech, addressing them in accordance with their ages and his affections.

96. Nārada Lists Krishna’s Deeds Vāsudeva said: You’re famous for your goodness, and it’s through your meditations and ascetic powers that the wicked Naraka Bhauma has been killed for his covetousness. 2 He’d hidden away a large and exquisite harem of young women, but they’ve now been freed from captivity, and the peak of Jewel Mountain has been torn off and brought here. 3 I brought this huge quantity of treasure here using servant monsters, and now it’s yours. He said this to them, and left it at that. 4 When the Bhojas, Vrishnis, and Andhakas heard Vāsudeva’s announcement their hair stood on end and they rejoiced, praising Janārdana. 5 Those human heroes folded their palms together in respect and said to him: In your case, Devakī’s strong-​armed delight, it’s nothing unusual 6 for you to perform a feat so difficult that even the gods would have found it impossible, and then to use the riches and gems that you yourself have acquired to benefit your own people. 7 Then the wives of Āhuka’s son Ugrasena and the wives of all the Dāshārhas entered the assembly hall in high spirits, wanting to see Vāsudeva. 8 The queens whose seventh is Devakī saw Krishna and strong-​armed Rāma sitting there, and so did fair-​faced Rohinī.* 9 The two gods Rāma and Keshava first walked over to Rohinī and greeted her, and then they greeted Devakī, 10  who looked extremely beautiful with those two bull-​eyed sons, as if she were Aditi, the mother of gods, with Mitra and Varuna. 11 The two great men came to Devakī’s daughter, who changes form at will.† She’s the woman that the people call Ekānamshā, the Indivisible One. 12 His lordship the supreme person was born at the same hour and the same moment as her, and it was thanks to her that he was able to kill Kamsa and his associates. 13 The girl grew up there in the home of the Vrishnis. On 1

* Vasudeva’s wives are Rohinī (his first and thus senior wife, Hv 25.1) and the seven daughters of Devaka (Hv 27.26–​27). † See Hv 47–​48 above. The image presented in this paragraph, of a woman flanked by two men, is known from small sculptured icons found in the Mathurā region and dated to the early centuries ce.



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Vāsudeva’s orders she was looked after like a son, and revered. 14 The people called her Ekānamshā, saying that this invincible yogi girl was unique (ekā) in being born to protect Keshava. 15 All the kindly Yādavas certainly revered her, since like a goddess she had used her divine form to protect Krishna. 16 Now the Mādhava met her like a friend meeting a dear female friend, and held her hand with the fingers of his right hand. 17 Powerful Rāma greeted that good woman in the same way, kissed her on the head, and held her other hand with his left hand. 18 Everyone gazed at that dear sister in between Rāma and Krishna, looking like Lakshmī sitting on the lotus holding golden lotuses in her hands. 19 The women covered her with a relentless great shower of dry rice and various beautiful blossoms, and then they left by the way they had come. 20 Now all the happy Yādavas sat down next to Janārdana, praising him and extolling the marvellous things he’d done. 21 As the citizens praised him the famous strong-​armed man made them happier and happier, and he enjoyed himself with them as if he were with gods. 22 While all the Yādavas were sitting together with Janārdana, Nārada arrived in the hall, sent by order of the king of the thirty gods. 23 The honourable one was honoured by the brave Yadu bulls, and then he clasped Govinda’s hand and sat down on a large seat. 24 When he was sitting comfortably, he said to the seated Vrishnis: Know, bulls among men, that I’ve come here at Shakra’s command. 25 Hear, tigers among kings, about the power of this Krishna Keshava, and about the deeds he’s done, beginning in his infancy. 26 Ugrasena’s malignant son Kamsa oppressed all his relatives, imprisoned his father the son of Āhuka, and seized the kingship. 27 That villain was a disgrace to his family. He put his trust in his father-​in-​law Jarāsandha, and he treated all the Bhojas, Vrishnis, and Andhakas with contempt. 28 But majestic Vasudeva in contrast preferred to do his duty to his relatives and sought to protect Ugrasena, and he kept his own son secret. 29 That son, Madhusūdana, was the soul of propriety, and while he was living in Mathurā’s woodlands with the cowherders, he did some extremely marvellous deeds. 30 Among the Shūrasenas they tell how he performed a great marvel in plain view, while lying wriggling in the space beneath a cart. 31 There was a vicious and violent monster called Pūtanā, who was huge and strong and had taken the form of a bird. As the wicked monster offered the great child her poison-​smeared breast, he killed her. 32 The forest-​dwellers saw the slain monster and said that the child must have been killed and brought back to life. That’s why he’s called Adhokshaja—​Born Beneath the Axle.

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As a baby, this supreme person tipped a cart over with one toe of his foot, while playing. That was a great miracle. 34 When Vasudeva’s son upset the other children, he was tied to a mortar by a rope. That’s why he’s called Dāmodara Rope-​Belly. 35 While playing in a pool of the Yamunā, Vāsudeva subdued the great snake Kāliya, powerful and dangerous. 36 The lord then adopted his celestial form in full view of Akrūra, as the snakes praised him in the lair of the snakes. 37 When wise Krishna Vāsudeva saw the cows tormented by the cold wind, he wanted to shelter the cows, so the great child held Mount Govardhana aloft for seven days and nights. 38 Then there was the bull Arishta, wicked and powerful, huge and murderous. Vāsudeva struck him down onto the ground. 39 The rogue Dānava Dhenuka was huge and enormously strong. Vāsudeva struck him down to protect the cows.* 40 Foe-​slaying Sunāman came, with all his soldiers before him, to capture Vāsudeva, but he scared him away using wolves.† 41 All the time he was roaming around with the son of Rohinī in the forest, wearing cowherd garb, Kamsa was scared of him. 42 While still in the forest, Shūra’s grandson the supreme person killed the Bhoja king’s rapacious horse, whose teeth were powerful weapons. 43 Using a single fist, the wise son of Rohinī killed the huge Dānava Pralamba, Kamsa’s minister. 44 These two great sons of Vasudeva were like the sons of a god. They grew, and they were initiated by the brahmin Gārgya. 45 From birth onwards they were taken through the rites of passage by the supreme seer Gārgya, who knew the rites inside out. 46 When these two splendid boys reached adolescence they stood out like two proud and excited Himālayan lion-​cubs. 47 At that time they used to strut around the cowpens, strong, virile, and as majestic as the sons of a god, stealing the hearts of the cowgirls, 48 and cowherd Nanda’s other cowherds were unable to compete against them in races, in fights, or in their various games. 33

* Compare Kamsa’s statement at Hv 65.28 above, and the footnote there. † This attempt to capture Krishna was not mentioned previously, although wolves were used to scare the cowherders to a new location (Hv 52). Sunāman is Kamsa’s brother, killed by Baladeva at Hv 76.45.



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Kamsa and his ministers heard that these two had grown up with broad chests, strong arms, and shoulders like walls, and they were worried. 50 And when Kamsa was unable to capture Bala and Keshava, in his fury he punished Vasudeva and his family instead. 51 So for a long time Ānakadundubhi and Ugrasena lived in misery, tied up tightly like thieves. 52 Having imprisoned his own father, Kamsa allied himself with Jarāsandha, Āhriti, and Bhīshmaka, and ruled over the Shūrasenas. 53 Some time later, King Kamsa held a great festival in Mathurā in honour of trident-​wielding Shiva. 54 Wrestlers travelled there from various countries, your majesty,* as did dancers and singers skilled in posture and melody, 55  and majestic Kamsa had a costly stadium built by expert artisans who knew how to do things properly. 56 When its thousands of stands were strewn with people from the town and the countryside, they looked like the sky strewn with stars and planets. 57 Then Kamsa, the king of the Bhojas, climbed up into the glorious and luxurious royal box, like someone who’s done good deeds climbing up into an aerial chariot after they die. 58 Brave Kamsa had stationed a musth elephant at the gate of the assembly, armed with numerous weapons and superintended by strong men. 59 Rāma and Krishna were tigers among men. They were like the sun and the moon. When the great Bhoja heard that they’d arrived in Mathurā, 60 from then on the king was anxious about his own security, and he didn’t sleep easily at night for thinking about Rāma and Krishna. 61 For when the two heroes Rāma and Krishna heard about that supreme gathering, they entered the town like a pair of tigers entering a cattle station. 62 So the two enemy-​taming man-​bulls were detained by guards at the entrance to the compound, but they killed Kuvalayāpīda and his driver, and then, after crushing that dangerous pair, they came into the arena. 63 Keshava and Bala pulverised Chānūra and the other Andhra, and then they destroyed the wicked son of Ugrasena, along with his younger brother. 64 The Yadu lion has done deeds that it would be almost impossible even for gods to do. What man other than Keshava is capable of doing such deeds? 65 Surely even the ancients Prahrāda, Bali, and Shambara never possessed the quantity of wealth that Shūra’s grandson has brought here for you. 66 This man trampled on Mura, and on Panchajana Daitya too, then he crossed mountain ranges and killed Nisunda and his gang, 67 and then Keshava killed Naraka Bhauma, retrieved the beautiful earrings, and won great fame among the gods in heaven. 49

* Perhaps Nārada here addresses King Ugrasena in particular among the Yādavas.

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Indra says that protected by the strength of Krishna’s arms, the Yādavas have no more troubles, sorrows, or dangers; that they should shed their jealousies and sacrifice with many rites; 69 and that the task that wise Krishna has performed, and that I’ve described for you in brief, is a very important one for the gods. Indra wishes you good luck, 70 eminent Yadus, and assures you that he works tirelessly for your benefit. He says that he’s yours and you’re his, and that he depends upon you. 71 The chief of the gods, the Punisher of Pāka, sent me to inform you about Krishna, and that’s what he said. They’re satisfied and delighted. 72 Where there’s modesty there’s prosperity, and where there’s prosperity there’s humility, and so wherever the great Krishna is, there’s always humility, modesty, and prosperity. 68

97.  Krishna’s Deeds Continued Nārada said: Mura’s snares have been broken, Nisunda and Naraka slain. The road to the town of Prāgjyotisha has been made safe once again. 2 Terrestrial kings who compete against Shūra’s grandson in battle are frightened by the twang of his bow and the sound of the Pānchajanya conch. 3 Even while the southern kings were guarding Rukminī with armies that loomed like clouds, Keshava the bull of the Vrishnis captured her in no time. 4  The bearer of conch, discus, mace, and sword took his bountiful Bhoja queen away, on a chariot that looked like the sun and sounded like pounding rain. 5 At Jārūthī, he defeated Āhriti and Kratha’s descendant Amshumat. He defeated Shishupāla, and Dantavaktra and his army, and the formidable Shatadhanvan. 6 With his bow firm in anger, Krishna killed Indradyumna, and the Yavana Kasherumat, and Shālva the lord of Saubha, and he destroyed Saubha.* 7 His eyes like lotuses, the supreme person scattered a thousand mountains with his discus, then crushed Dyumatsena. 8 On the peak of Mount Mahendra the man-​tiger killed two of Rāvana’s spies who could disappear back to him in the twinkling of an eye. 9 By the River Irāvatī the man with the Shārnga bow killed the two great Bhojas Gopati and Tālaketu in battle, who were like fire and the sun. 10 Krishna brought down the two Dānavas Nimi and Hamsa in a throw of the dice, along with their empires. 11 Great Keshava torched Vārānasī, killed the king of the Kāshis, and humbled his lineage and his land. 1

* For the killing of Shālva and the destruction of his city Saubha, see Mbh 3.21–​23.



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In a miraculous deed, Krishna conquered Yama in battle with smooth-​ jointed shafts and brought Indrasena’s son back from the dead. 13 Krishna travelled to the peninsulas of Lake Lohita and conquered mighty Varuna and all the sea-​monsters in the oceans. 14 And without a care for the king of the gods, he seized the Pārijāta Tree which grew at great Indra’s residence, guarded by important gods. 15 Janārdana felled Pāndya and Paundra and Matsya and Kalinga, all of them at once, with the Vanga king as well. 16 Before bringing home his beautiful wife Gāndhārī, the wise one struck down a full century of illustrious kings in battle. 17 Lord Madhusūdana also defeated Arjuna of the Gāndīva bow right in front of Kuntī, although that supreme Bhārata was just playing around. 18 The supreme person defeated Drona, Drona’s son, Kripa, Karna, Bhīmasena, and Duryodhana, all of them at once, in front of their assembled followers. 19 Seeking to do Babhru a favour, the mighty bearer of conch, discus, mace, and sword forcibly fetched the daughter of the king of the Sauvīras. 20 And on account of Venudāri, the supreme person took pains to defeat the entire spreading earth, along with her horses, chariots, and elephants. 21 In a former body, Hari Mādhava called upon the strength, power, and might of his austerities, and took the triple-​world away from Bali.* 22 The Dānavas near the town of Prāgjyotisha menaced him with thunderbolts, clubs, and tusks, but they couldn’t kill him. 23 Krishna defeated Bali’s most powerful son Bāna, rich in strength and rich in valour, along with his associates.† 24 Mighty strong-​armed Janārdana killed Kamsa’s minister Pītha, as well as Pītha’s son Asiloman, 25 and he also killed Jambha, Airāvata, Virūpa, and Shambara. This celebrated man-​tiger is a destroyer of his foes! 26 The lotus-​eyed hero defeated the powerful snake-​king Kāliya in the water, and banished him to the ocean. 27 Hari the man-​tiger also conquered Yama Vaivasvata and brought Sāndīpani’s dead son back to life. 28 So this strong-​ armed man punishes every villain. 29 As a favour for thunderbolt-​wielding Indra he killed Naraka Bhauma, took the jewelled earrings, and returned them to Aditi the mother of gods. 30 That’s why Lord Krishna is famous among the gods as the master of all worlds, the one who brings security to the gods and trouble to the Daityas. 31 After restoring correct behaviour among mortals, after sacrificing with rites featuring generous gifts for the priests, and after achieving the unfathomable purpose of the gods, he’ll hasten back to his own home. 32 Glorious 12

* For this deed, see Hv 31.68–​92 above. † For this story, see Hv 106–​13 below.

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Krishna acquired Dvārakā for himself, delectable, delightful, and beloved of the seers, but in due course he’ll dispatch her into the ocean. 33 Dvārakā is bestrewn with numerous jewels and her shrines and sacrificial posts are numbered in the hundreds, but in due course she and her pleasure-​groves will enter the lair of Varuna. 34 Vāsudeva the Shārnga bowman created her, but the ocean will submerge her like the setting sun, knowing that that’s what he intends, 35 for among gods, demons, and human beings there’s never been anyone, and nor will there ever be anyone, who could live in her without Madhusūdana. 36 And in this way, after making the conduct of the Dāshārhas follow the proper code, this man will once more become Vishnu Nārāyana himself, the moon and the sun. 37 This man is immeasurable and uncontrollable, a lord who goes where he pleases. He’s forever amusing himself with creatures, as a child amuses itself with toys. 38 Strong-​armed Madhusūdana is unfathomable. There’s nothing beside or beyond him, for he comprises everything, 39 and so he should be praised a hundred times, and then a hundred thousand times, for no one’s yet seen the end of his deeds. 40 The deeds I’ve mentioned are ones that the lotus-​eyed hero performed as an infant, or with Sankarshana as his companion, or in his middle years. 41 These were previously narrated by Vyāsa, the great yogi with great powers of understanding. Using the special eyesight that he gained through his protracted austerities, he sees everything as if it’s right there in front of him. 42 Nārada the seer praised Govinda in this way on the orders of great Indra, and after he’d done so all the Yadus honoured him, and then he returned to the third heaven. 43 Lotus-​eyed Govinda Madhusūdana then bestowed the treasure upon the Andhakas and Vrishnis in the proper fashion, giving everyone what they deserved. 44 After the distinguished Yādavas had received the wealth, they continued to live there in the city of Dvārakā, sacrificing in the proper fashion with rites that featured generous gifts for the priests.



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The Greatness of Krishna 98.  Narration of the Vrishni Lineage Janamejaya said: Out of the many thousands of women, you’ve named eight of Krishna’s wives.* Your holiness must now tell me about the children of those devotees. 2 Vaishampāyana said: Eight queens with children are the main ones remembered, all of them mothers of heroes. Listen as I tell you about their children. 3 The queens were Rukminī, Satyabhāmā, Queen Nāgnajitī, Sudattā of the Shibis, Lakshmanā of the sweet smile, 4 Kālindī Mitravindā, Jāmbavatī the Pauravī, and Subhīmā the Mādrī. Listen for Rukminī’s children. 5 Pradyumna, the son who killed Shambara, was born first. Second was Chārudeshna, a great warrior, a lion of the Vrishnis. 6 Then there were Chārubhadra, Bhadrachāru, Sudamshtra, Druma, Sushena, Chārugupta, Chāruvinda, Chārumat, and the youngest, Chārubāhu. There was also a daughter, Chārumatī. 7 Born from Satyabhāmā were Bhānu, Bhīmaratha, Kshupa, glorious Rohita, and copper-​eyed Jalāntaka. And the man with the Garuda banner sired four sisters for them. 8 Sāmba, a son brilliant in battle, was born from Jāmbavatī, as were Mitravat and Mitravinda, and a daughter, Mitravatī, 9 and Mitravāha and Sunītha. Listen for Nāgnajitī’s children:  Bhadrakāra and Bhadravinda, and a daughter, Bhadravatī. 10 From Sudattā of the Shibis came Samgrāmajit, Satyajit, Senajit, and mighty Sapatnajit. 11 The sons of Subhīmā the Mādrī were Vrikāshva, Vrikanirvriti, and young Vrikadīpti. Listen for Lakshmanā’s children:  12 Gātravat, Gātragupta, and bold Gātravinda, and they came with a little sister, Gātravantī. 13 Kālindī’s son was Ashruta the Unheard-​ Of, the truest of the heard-​ of. Madhusūdana gave Ashruta to Shrutasenā. 14 Hrishīkesha presented him and happily said to his wife: This one shall be the heir to you both, throughout all the years. 15 Now then. Born from Brihatī of the Shibis they tell of Gada’s sons Angada and Kumuda, and his daughter, Shvetā. 16 Agāvaha was Gada’s son too, as were Sumitra, Shuchi, Chitraratha, and Chitrasena, and Chitrā and Chitravatī were his daughters. 17 Vanastamba had two sons, Stamba and Stambavana. 1

* This refers back to Hv 88.34–​42 and 93.39–​51. At Hv 28.32–​34 Krishna is said to have married Satyabhāmā, Dridhavratā, and Padmāvatī, all three of them Satrājit’s daughters.

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Upāsanga* had two sons, Vajra and Sukshipra, 18 who were born from Sutasomā Kaushikī, a daughter of Yudhishthira Firm-​in-​Battle. They both stood firm in battle. Also born were his sons Kāpālin and Garuda, both of them versatile warriors. 19 Pradyumna’s son from his Vidarbhan wife was Aniruddha, the truest of princes. He fought in battle with a deer on his standard. 20 Baladeva’s sons from Revatī were the two brothers Nishatha and Ulmuka, both of them really good men who looked like gods. 21 Sutanu and Narāchī were two further wives of Shūra’s grandson Vāsudeva, and Paundra and Kapila were two of his other sons. 22 Kapila was born from Narāchī, and Paundra from Sutanu. Of the two of them, Paundra became a king, and Kapila went off to the woods.† 23 Turī gave birth to a bold and strong son named Jaras, sired by Vasudeva. He became a leader of the forest hunters, who are all armed with bows.‡ 24 A Kāshi woman gave birth to speedy Supārshva, a son sired by Sāmba. But Vajra was born before that. Vajra was the son of Aniruddha and Anu, 25  Vajra’s son was Prativaha, and his son was Suchāru. Anamitra, the youngest, the darling of the Vrishnis, had a son:  Shini.§ 26  Shini’s son was Satyaka, a great warrior who told the truth, and Satyaka’s son was brave Yuyudhāna. 27 Yuyudhāna’s son was Asanga, his son was Bhūmi, and Bhūmi’s son was Yugandhara. That’s the whole lineage.

99.  The Killing of Shambara Janamejaya said: You mentioned earlier** that Pradyumna killed Shambara. How did he kill Shambara? Tell me about that. 2 Vaishampāyana said: Rukminī’s son Pradyumna was self-​disciplined and a delight to behold, and he wanted what was best for his father Vāsudeva. He put Shambara to death. 1

* For Upāsanga (Akrūra’s brother), see Hv 28.39 above. † This paragraph can explain the fact that elsewhere this Paundra is also called Vāsudeva; see Hv 87.4 and 87.27 above. At Mbh 2.13.17–​19, in contrast, Paundra’s name Vāsudeva seems to be a misappropriated title, rather than indicating descent from Vasudeva. ‡ Jaras, Old Age, is the hunter who occasions Krishna’s death by shooting an arrow into the sole of his foot (Mbh 16.5.20). § For Anamitra and Shini, see Hv 24.24 above; for Anamitra, see also Hv 28.10–​11. ** See Hv 98.5 above.



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When Krishna’s son was a baby of seven nights old, dark Shambara kidnapped him from the lying-​in chamber at midnight. 4 Krishna practises the magic of the gods, and he knew about it, but the battle-​hungry Dānava wasn’t caught. 5 His life possessed by Death, the great demon used his magic to pick Pradyumna up, lift him with both arms, and return to his own town. 6 Shambara had a wife called Māyāvatī the Magician, no less, who was blessed with good qualities and good looks. She was like an apparition, a joy to behold. But she was childless. 7 Impelled by his doom, the Dānava presented Vāsudeva’s baby to his husbanded queen, to pass for their own child. 8 She raised Krishna’s lotus-​eyed son, and, crazy with love for him, she taught him all the Dānavas’ magic spells. 9 Pradyumna too was a delight to the eye, and when he reached puberty he mastered the method for every missile and became aware of what women wanted. 10 Māyāvatī was amorous, and she lusted after the lovely lad. She tried to seduce him with laughter and suggestive looks. 11 But to that lovestruck queen with her sugary smiles, he said: Why are you spurning your maternal nature and behaving in this perverted way? 12 Shame! If you disregard my filial status and behave lustfully towards me, your nature must be faulty because of your fickle-​hearted femininity. 13 Am I not your son, good woman? What is this violation of morality? I want it explained, madam queen. What is this behaviour? 14 If women latch onto men like clouds latching onto mountain-​tops, their feminine nature must be as fickle as a flash of lightning. 15 I want it to be declared, good woman, whether I’m your true son or not, fair lady. What are you trying to do? 16 When he said this to her she was intimidated, and while her senses were reeling with desire and it was just the two of them there, she made the desired declaration to Keshava’s son: 17 I didn’t give birth to you, sweet boy, and nor is Shambara your father. At your birth you, beautiful and bold, were a blessing for the Vrishnis. You’re Rukminī’s little darling, the son of Vāsudeva. 18 When you were a new-​born baby lying on your back, seven days old, you were abducted from inside the lying-​in chamber. 19 My husband snatched you using his strength and bravery, young brave, after trespassing into the great house of your father Vāsudeva, who’s a match for the Punisher of Pāka. That’s right—​Shambara snatched you. 20 That mother of yours must be completely worn out, young brave, from woefully wailing for you, her baby, like a cow separated from its calf. 21 And that father of yours with the Garuda banner, who’s greater even than Shakra: he doesn’t know that you, the same child that was taken from him, are here. 22 You’re a child of the Vrishnis, my lovely. You’re not Shambara’s true son. Dānavas don’t have sons like you, young brave. 3

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So I’m in love with you, but I didn’t give birth to you, and when I see your beauty, sweet boy, I become sick in the heart and weak. 24 What I propose, my lovely, is something that’s always on my mind, and that churns around in my heart. You must heal me, son of the Vrishnis. 25 What I’ve told you is the truth about you, sweet boy. You’re neither my son nor Shambara’s. 26 When he’d listened to everything Māyāvatī told him and there was no more left to tell, the son of the discus-​wielder was furious, and he challenged Shambara. 27 Dark Shambara was courageous, fighting didn’t tire him out, and he knew magic spell after magic spell—​he knew them all. But on the eighth day of fighting Pradyumna killed him, using magic. 28 After he’d killed that great demon in the town of Rikshavanta, Pradyumna took Queen Māyāvatī with him and travelled to his own city, the city of his father. 29 He used magic to fly in the air, and he travelled at express pace to the wonderful city that was protected by his father’s brilliance. 30 As Keshava’s child came down from the sky into Keshava’s inner courtyard with Māyāvatī, he looked as beautiful as the god of love. 31 When he landed, the wives of Keshava who were there were amazed, astonished, and apprehensive, 32 but then, as they gazed at the lad who’d arrived with a beautiful woman and looked like the god of love, as they drank in this sweet liquor with their eyes, their faces brightened up, 33 and when Krishna’s wives saw him touching them all on the feet with a bashful expression his face they were enraptured, and they knew they loved him. 34 Rukminī looked at him. Longing for her child, pained by sorrow and with tears in her eyes, she spoke up amid her hundreds of co-​wives and said: 35 A long-​lived and lovely-​looking lad like this is surely the son of a lucky woman. In the first flush of his manhood, he looks like the god of love. 36 Which woman decorated by destiny has you as her living son, my son? And why have you and your wife come here, dark-​as-​a-​cloud? 37 My little boy Pradyumna would surely be your age, if he hadn’t been taken away because karma prevailed . . . 38 But this lad is surely a son of the Vrishnis. No, my suspicion isn’t false—​ I can identify you by the characteristic signs. You’re like Janārdana without the discus. 39 Your face is like Nārāyana’s, and so is your hair and your hairline, and your head, chest, and arms are like those of my senior brother-​in-​law, the man with the plough. 40 Who are you, standing here lighting up the whole Vrishni clan with your beauty? Ah, you’re like a divine double of that Janārdana. 41 At that point Krishna suddenly came in. He’d heard Nārada talking about the killing of Shambara. 42 Janārdana saw his eldest son, perfected with all the features of the god of love, and his daughter-​in-​law Māyāvatī too, 23



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and his heart soared. 43 Addressing Queen Rukminī as if she were a deity, he immediately said: My queen, this mighty wielder of the bow is your son, returned to you. 44  He’s killed Shambara, an expert in fighting with magic, and he’s also foiled all the magic spells that Shambara tormented the gods with. 45 And this good woman, beautiful and virtuous, must be your son’s wife. She’s called Māyāvatī, and she used to live in Shambara’s house. But you mustn’t be worried on account of her having been Shambara’s wife. 46 In a former life, at the time that the god of love was destroyed and became bodiless,* this same young woman was Kāma’s wife and lover, the beautiful Rati. And when this good woman repeatedly stupefied Shambara the Daitya, she did so using a magical body. 47 When she was young this handsome woman didn’t submit to Shambara, and whenever she had sex with him she used a different body, made of her own magic. 48 She’s my son’s wife and your beautiful daughter-​in-​law, and she’ll make a marriage of minds and hearts with the world’s darling. 49 Take her into your home and honour her as my daughter-​in-​ law. And love our long-​lost son, who’s come back again.

100.  The Story of the Blessed One Vaishampāyana said: In the very same month in which Shambara brought on his own ruin by seizing Pradyumna, Jāmbavatī gave birth to Sāmba. 2 From his boyhood onwards, Rāma set Sāmba up as the standard that others should measure up to. All the Vrishnis honoured Sāmba next after Rāma, 3 and as soon as he was born Krishna lived in that beautiful city like an immortal living in Shakra’s pleasure-​garden after all their neighbouring enemies have been killed. 4 When Vāsava saw the glory of the Yādavas, he scorned his own glory. For fear of Janārdana, kings could find no peace. 5 On one occasion, all the earth’s kings travelled to the town that’s named after the elephant, for a festival hosted by Duryodhana. 6 After hearing about the glory of the Mādhavas, and about Janārdana and his son, and the city of Dvāravatī situated on the seashore, 7 all the earth’s kings used their ambassadors to set up friendly relations, and then they travelled to Krishna’s city to see the glory that was Hrishīkesha. 8 All the kings submitting to Dhritarāshtra, 1

* Shiva famously used the fire of his austerities to incinerate Kāma, the god of love, who was thereafter known as the bodiless god (see e.g. Kumārasambhava 3). Many Vaishnavite sources explicitly identify Pradyumna as Kāma reborn.

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who were led by Duryodhana, and the kings led by the Pāndavas, and those led by Dhrishtadyumna, 9 and the most important Pāndyas, Cholas, and Kalingans, and the Bāhlīkas, Dravidas, and Shakas, lords of the earth dragging eighteen armies along behind them, travelled to the city of the Yādavas, which was protected by Govinda’s arms. 10 The kings covered Mount Raivataka and camped on yojanas of rich land, each of them on their own patch of ground. 11 Glorious lotus-​eyed Hrishīkesha and the bulls of the Yādavas came out from the city into the company of those lords of humanity. 12 At the centre of those human gods, Madhusūdana the supreme Yadu looked like the moon in the sky in autumn, 13 and after he’d greeted them properly according to their rank and their age, Krishna sat down there on a golden throne. 14 The kings sat down too, in order of their rank, on various marvellous thrones, and the chieftains of the peoples sat on chairs. 15 The gathering of the Yādavas and the lords of humanity looked like the gathering of gods and demons in the court of Brahmā. 16 While Keshava listened, various tales about the Yadus and about the kings were aired, there in their assembly. 17 While this was going on, a wind blew up, carrying a noisy cloud, and there was a clatter of rain, with thunder and lightning. 18 Then the bottom of the raincloud split open and Nārada appeared, clutching his vīnā with one arm, his bulky dreadlocks coiled up on his head. 19 Looking like a plume of fire, Shakra’s friend the glorious sage Nārada descended into the midst of kings who shone like fires, 20 and as soon as Nārada the bull of the sages had landed on the ground, the angry great dark cloud disappeared. 21 The eternal sage plunged into the oceanic midst of the kings, and as the supreme Yadu sat on his throne Nārada addressed him and said:  22 Supreme strong-​armed person, you’re truly the sole marvel of the gods. You’re the blessed one. No one else in the world is blessed like you. 23 On hearing this, the lord gave a smile and replied to the sage: I’m the marvel and the blessed one, and I’m accompanied by the gifts for the priests. 24 On hearing this, the supreme sage announced in the midst of the kings: Krishna, I’ve had my claim completed. I’ll now leave by the way that I came. 25 The kings didn’t understand the secret code-​words that Nārada had uttered, and when they saw he was about to leave they said to Lord Krishna: 26 Mādhava, Nārada said that you’re the marvel and the blessed one, and you replied by saying that you’re also accompanied by the gifts for the priests. 27 What is this? We don’t know the special celestial code-​words. If the truth about this is allowed to be heard, Krishna, then we want to hear it.



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In response, Krishna said to all those bulls of kings:  This brahmin Nārada will tell you what you need to hear. 29 Nārada, explain to the kings the words that you said and that I said in reply. Reveal their full significance. 30 When he was nicely freshened up and sitting comfortably upon a splendid golden chair, Nārada started to explain the origin of those words. He said: 31 Great kings, as many as are gathered. Listen to how I got to the bottom of this difficult matter. 32 Three times a day I’m a guest at the bank of the Gangā, and once, when I went there alone at the end of the night, just as the sun was coming into view 33 I saw something that looked like a pile of rocks. Its body was made up of two dishes, it was completely round and as much as a league in diameter, 34 it had four feet, it was wet and encrusted with hornwort, it was the shape of my vīnā, and it looked like a heap of elephant hides. It was a turtle. 35 I touched that aquatic animal with my hand and said to it: Turtle, your body is a marvel. In my opinion you’re the blessed one, 36 you who are enveloped by two unbreakable dishes like this. You can move through the water without fear, without a care in the world. 37 The aquatic turtle replied to me himself, in human speech. He said: What’s so marvellous about me, sage? How am I the blessed one, my lord? 38 The blessed one is this River Gangā, in whose water tens of thousands of creatures like me move around. What marvel is there beyond her? 39 Full of curiosity, I approached the River Gangā and said: Supreme river, you’re the blessed one, you who always look like a marvel. 40 You and your pools are decorated with such enormous wild beasts. Protecting the abodes of ascetics, you head for the sea. 41 Hearing this, the Gangā assumed a bodily form and replied to Shakra’s beloved celestial light-​ elf, the brahmin Nārada.* She said:  42 Supreme brahmin, I’m not the blessed one. I’m not the one who’s adorned with marvels. Your claim troubles me, coming as it does from someone intent on the truth. 43 The restless ocean, into which broad rivers like me go in their hundreds, is the world’s blessed one, brahmin, and the maker of the world’s marvels. 44 After hearing the words of she who travels on three paths, I approached the restless ocean and said: Great restless ocean, surely you’re the marvel of the worlds, and the blessed one. That must be how you can be the repository of the waters, the lord of the waves. 45 The water-​bearing rivers work for the 28

* Nārada seemingly refers to himself in the third person here.

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world’s welfare and are worshipped by the world in turn, but when the time comes for it they make love with you, as your wives. 46 When he heard this, the ocean was driven into agitation by the wind, and he broke through the surface of his own plentiful waters and said to me: 47 No, celestial light-​elf, it isn’t so. I’m no marvel, supreme brahmin. The blessed one, sage, is this jewel-​bearing earth, upon which I rest. What marvel is there in the world apart from the earth? What marvel is there beyond her? 48 Full of curiosity because of the ocean’s words, I  stood on the surface of the earth and spoke to the earth, the wherewithal of the world. I  said: 49  Beautiful earth, surely you, the repository of embodied creatures, are the blessed one and the marvel, you who are so very forgiving towards creatures. 50 That must be how you can be the supporter of the worlds and the matrix of humanity. Forgiveness originates from you, as do the deeds of the sky-​going gods.* 51 The earth blushed at the speech of praise that I’d made. Then she abandoned her innate tolerance and replied to me: 52 No, it isn’t so, celestial light-​elf fond of fights and quarrels. I’m not the blessed one, and I’m not the marvel. My constancy is not my own doing. 53 The mountains that hold me in place are the blessed ones, supreme brahmin. They’re the world’s boundary ridges, and marvels are found within them. 54 Because of what the earth had said, I  approached the mountains and said:  You, the stays of the earth, appear to be the blessed ones with many marvels. 55 That must be how you can all be on the earth forever as sources of jewels, as sources of the supreme jewel, gold, and above all as sources of mineral ores. 56 After listening to this speech of mine, the forest-​dappled mountains, the supreme immovables, addressed me with conciliatory words. They said: 57  Brahmin seer, we’re not the blessed ones, and nor do we even have any marvels. Brahmā the patriarch is the blessed one—​he’s the marvel even of the gods. 58 I thought that if I went to the Grandfather, the eternal source of everything, then the circulation of the claim would be completed. 59 So, with my face bent down in salutation as per the tradition, I approached the self-​born god, the four-​faced origin of the worlds, 60 and for the sake of completing the claim I said to the self-​born god: My lord, you are the sole marvel, the blessed one, and the world’s guru. 61 I  can’t see any other being to match you. The

* The current manifestations of the gods are prompted by the earth: see Hv 41–​43 above. Of the other manifestations mentioned in Hv 30, the boar and dwarf manifestations (vv. 21–​30, 68–​92) are for the good of the earth in particular.



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whole world was born from you, with its moving and stationary creatures. 62 In the world there are mortals made of elements and sense-​faculties, lord of all gods, and there are gods and Dānavas, and the whole visible world is beautiful. 63 That must be how you’re the eternal god of the gods’ gods, since as well as creating the worlds, you created them too. 64 Lord Brahmā the world’s Grandfather said to me:  Nārada, when you address me, why do you resort to calling me the marvel and the blessed one? 65 The Vedas are the greatest marvel, Nārada. The Vedas are the blessed ones. The Vedas have always sustained the worlds and shown what the truth means. 66 Brahmin, you should know that I’m fashioned out of the truth in the verses, chants, and formulae, and the idea behind the spells. I survive through them, and they survive through me. 67 All things considered, I  made up my mind to approach the Vedas, as advised by self-​born Brahmā in his preeminent speech. 68 Prompted by what the self-​born had said, I approached the four Vedas, whose hymns and explanations are revered, and I said to them: 69 You are the blessed and the holy ones, famous forever as marvels, and you’re also the donations to the brahmins. The patriarch said so. 70 But even if there’s something in the world that’s higher than the self-​born, I put it to you that there’s nothing higher than yourselves, either in terms of utterance or in terms of observance. 71 The Vedas stood before me and replied: The sacrifices are the marvels, the blessed ones, and the self’s final refuge. 72 We were created by means of sacrifice and for the sake of sacrifice, Nārada, so the sacrifices are higher than us. In this world we may be higher than self-​born Brahmā, but we don’t stand at our own beck and call. There’s a destination beyond the Vedas! 73 So I said to the sacrifices that are honoured by the household fire:  74 Ahoy there, sacrifices. The splendour that you show is surely supreme. That’s what I’ve been told by Brahmā, and by the Vedas here. 75 There’s no marvel in the worlds to match you. You, who belong to the families of the brahmins, are surely the blessed ones. 76 That must be how the fires can achieve true satisfaction when they’re satisfied by you, and all the thirty gods can achieve true satisfaction when they’re satisfied by their shares, and the great seers can achieve true satisfaction when they’re satisfied by the Vedic hymns. 77 Standing under the banner of the sacrificial post, all the sacrifices—​the praise-​of-​the-​fire rite, and so on—​replied to me as soon as I’d spoken. They said:  78 The term marvel doesn’t fit us, sage, and nor does the term blessed. The supreme marvel is Vishnu. He’s our supreme destination. 79 The holy ghee that’s offered into the fires, and that we enjoy, is all bestowed by lotus-​ eyed Vishnu, who is the worlds in person.

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So, seeking the destination of Vishnu, I rushed here to the earth, and I saw this man Vishnu, surrounded by yourselves. 81 And when, standing here in your midst, kings of the earth, I said to Janārdana that he’s the marvel and the blessed one, 82 the response he gave me today was the remainder of that claim. When he said that he is also accompanied by the gifts for the priests, my claim was completed. 83 Vishnu, together with the gifts for the priests, is the destination of all sacrifices, and when he said that he’s also accompanied by the gifts for the priests, my question was answered.* 84 The claim that was first made to the turtle came here step by step, circulating until it reached this man and the gifts for the priests. 85 You asked me to explain what Janārdana and I said to each other, and I’ve told you all about it. I’ll now leave by the way that I came. 86 Once Nārada had departed for heaven, all the kings departed for their own realms with their armies and their retinues, amazed. 87 Brave Janārdana the bull of the Yadus returned to his own home as well, accompanied by the Yadus, who blazed like fires. 80

101.  The Theft of the Brahmin’s Sons Janamejaya said: Supreme and strong-​armed brahmin, I’d like to hear once more about the surpassing greatness of Krishna the lord of the world. 2 For as I sit here listening to you exploring the deeds of that great wise ancient, I’ve not yet had my fill. 3 Vaishampāyana said: The last word about Govinda’s power cannot be spoken even in a hundred years, great king. But listen to this, his greatest deed. 4–​5 At the behest of Bhīshma, who was lying on his bed of arrows, Arjuna the terrifier, the Gāndīva bowman, told his victorious elder brother Yudhishthira about Keshava’s greatness, your majesty, with the kings gathered around.† Listen to what he said, Kaurava. 6 Arjuna said: 1

* This may play on Brihadāranyaka Upanishad 3.9.21, where it is said that the gifts for the priests are the foundation of the sacrifice. †  This is the dialogical setting mentioned at Hv 11.6 and used for Hv 11–​19 above. The reference to the kings is slightly hyperbolic, since almost all of them were killed in the Kurukshetra war. Arjuna has witnessed Krishna’s full glory at Bhagavad-​Gītā 11 (Mbh 6.33), so he is a suitable narrator.



102. Arjuna’s Attempt to Save the Brahmin’s Son

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Once I travelled to Dvārakā to visit our relations, and I stayed there, honoured by the principal Bhojas, Vrishnis, and Andhakas. 7 During that period there was a time when Madhusūdana, the strong-​armed soul of propriety, underwent the preparatory consecration for a one-​day rite as detailed in the Shāstras. 8 And while Krishna was sitting in his consecrated state, a distinguished brahmin came up and spoke to him, asking for help. 9 The brahmin said: Protection is your prerogative, so protect me, my lord. For the protector is rewarded with one quarter of any merit that is accrued under their protection. 10 Vāsudeva said: Have no fear, supreme and blameless brahmin. From whom shall I protect you? Tell me truly what would help you, even if it’s something very difficult. 11 The brahmin said: Strong-​armed lord, my sons are stolen as soon as they’re born. Three have been taken, Krishna, and you must protect the fourth. 12 My brahmin wife is due to give birth today. Protect that place, Janārdana, and make sure that my child stays with us. 13 Arjuna said: Govinda said to me: I’m in a state of consecration for a ritual, but a brahmin must be protected no matter what circumstances one finds oneself in. 14 When I heard Krishna say this, best of men, I spoke up and said: Leave it to me, Govinda. I’ll protect the brahmin from danger. 15 Janārdana listened, smiled, and asked me: Will you be able to? When he asked me that, your majesty, I  was embarrassed. 16 But when he realised that I was embarrassed, Janārdana spoke again and said: Best of the Kauravas, if it’s possible to protect him, then go and do it. 17 All the great Vrishni and Andhaka warriors will accompany you, except for strong-​armed Rāma and mighty Pradyumna. 18 So the great Vrishni army surrounded me, and with the brahmin leading the way, I set off with my troops.

102.  Arjuna’s Attempt to Save the Brahmin’s Son Arjuna said: When we arrived at the village a good while later, Bhārata, all our animals were exhausted and glad of a rest. 2 Then, once the settlement was completely surrounded by the Vrishni army, I, the darling of the Kurus, ventured into the village. 1

304 The Greatness of Krishna

In one blazing direction, blazing birds and beasts announced my peril, shrieking in inauspicious tones. 4 The sun was gloomy, rose-​coloured with the blush of twilight. Huge meteors fell, and the earth trembled. 5 Those were dreadful portents that made people’s hairs stand on end and made their hearts uneasy, and when I saw them I gave the order to prepare for battle. 6 So all the great Vrishni and Andhaka warriors followed Yuyudhāna in hitching up their chariots and stringing their bows, and I did so myself as well. 7 After the midnight hour had passed, the fear-​stricken brahmin came up to us in terror and said: 8 The time has come for my brahmin wife to give birth. Your lordships must make sure there’s no mischief. 9 Soon after that, I heard a pitiful weeping sound in the brahmin’s house, and a voice yelled: He’s been taken! He’s been taken! 10 I heard another voice in the sky—​evidently the voice of the child crying out as it was being stolen. But I couldn’t see a monster. 11 So we completely filled every direction with downpours of arrows, brother, but the child was taken away even so. 12 After his little boy had been abducted, the brahmin gave voice to his affliction and addressed me with sharp and stinging words. 13 The Vrishnis’ intentions had been foiled, I was completely at a loss, and the brahmin admonished me in particular when he said: 14 You said you’d protect my son, but you didn’t. Now listen to what else I’ve got to say—​which is what you deserve, you dolt! 15 It’s futile for you constantly to try to emulate Krishna, whose intelligence is infinite. If Govinda had been here, this disaster wouldn’t have happened. 16 Just as the protector is rewarded with a quarter of any merit that is accrued under their protection, likewise the fool who fails to protect gets a share of the sin. 17 You said you’d protect, but you’re incapable of doing it. This Gāndīva of yours is useless. Your valour and your reputation are useless! 18 Without replying to the brahmin, I then departed, together with the sons of the Vrishnis and Andhakas, and returned to where glorious Krishna was. 19 As soon as I arrived in Dvāravatī and saw Govinda the killer of Madhu, he could tell I  was embarrassed and burning with sorrow. 20 Mādhava saw that I was embarrassed, and he consoled me, then he reassured the brahmin, and then he said: 21 Hitch up the horses Sugrīva, Shaibya, Meghapushpa, and Balāhaka! He said that to Dāruka, 22 and then Shūra’s grandson Krishna made the brahmin get aboard, and then he made Dāruka dismount and told me to be the driver. 23 And when Krishna and the brahmin and I had boarded the chariot, we set off in the auspicious northerly direction, bull of the Kauravas. 3



103. The Retrieval of the Brahmin’s Sons

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103.  The Retrieval of the Brahmin’s Sons Arjuna said: After crossing mountain ranges, rivers, and lakes, I beheld the ocean, the lair of the sea-​monsters. 2 The ocean gave Janārdana a proper reception in person. Standing there with his palms together in respect, he said: What can I do for you? 3 Janārdana accepted the honours and said to him: Lord of male and female rivers, I want you to provide a path for my chariot. 4 With his palms together, the ocean said to the man with the Garuda banner: Please, my lord, not this. If I grant your request, anyone else will be able to travel that way too. 5 You’re the one who established me as deep in the first place, Janārdana. If you make me shallow I’ll become crossable by anyone, 6  and others, kings befuddled by pride, will travel that way too. So take that into consideration, Govinda, and do as you see fit. 7 Vāsudeva said: For the sake of this brahmin and for my sake, ocean, do what I said. Apart from me, no other man will violate you. 8 This time the ocean, frightened of being cursed, said to Janārdana: Yes indeed, that’s how it’ll be. 9 I’ll dry up a path for you, Keshava my boy, and you can proceed along it on your chariot, with your driver and your banner. 10 Vāsudeva said: Previously I granted you your wish, that you should never dry up in this world, so that human beings might never discover the full range of your jewel hoards. 11 So simply solidify a path over your waters, noble ocean, and then I’ll proceed on my chariot, and no human being will know the extent of your treasures. 12 The ocean agreed, and we set off as if on dry land, but actually across solidified water that sparkled with the colour of jewels. 13 Then we left the ocean behind, and we even left the land of the Northern Kurus behind, and a moment later we went over Mount Gandhamādana itself. 14 Then Keshava was approached by the seven mountains—​by Mount Jayanta, Mount Vaijayanta, Mount Nīla the Blue, Mount Rajata the Silver, 15 great Mount Meru, Mount Kailāsa, and Mount Indrakūta, to be precise. With their diverse and marvellous contours and colours, 16 they stood before Govinda and said: What can we do for you? Madhusūdana greeted them in the proper fashion, 17 and then, while they were still bowed down in respect, Hrishīkesha said to them: Today you must yield a path for my chariot, a gap to travel through. 1

306 The Greatness of Krishna

When they heard Krishna’s request the mountains agreed to it, and they yielded a path for him to travel along as he desired, bull of the Bhāratas. 19 There and then they withdrew themselves, and that was even more of a marvel to me than what the ocean had done. The chariot proceeded unimpeded, like the sun shining between banks of clouds. 20 At one point the horses started finding it difficult to pull the chariot, faultless king, and you could tell by sense of touch that the darkness was turning into mud. 21 The darkness thickened until it had turned back into the mountain, your majesty, and when that happened the horses stopped, unable to move. 22 So Govinda used his discus to tear through the darkness and make the sky and the splendid chariot-​path visible again. 23 When we’d come out of the darkness and the sky was visible again I knew I would survive, and my fear left me. 24 Then, great statesman, I saw a blazing light standing there in the shape of a person, lighting up the whole world. 25 Hrishīkesha entered that shining repository of energy, while the noble brahmin and I  waited on the chariot. 26 And after a short while, Lord Krishna re-​emerged with the brahmin’s four young sons. 27 Janārdana gave the brahmin all of his sons:  the three who’d been abducted previously, and the baby one who’d been born that same day. 28 The brahmin was overjoyed to see his sons again, mighty brother, and I was delighted and amazed, your majesty. 29 Then all of us, including the brahmin’s sons, returned once again by the way we’d come, bull of the Bhāratas. 30 We reached Dvārakā in the twinkling of an eye, before it was yet midday, supreme king, and I was amazed about that too. 31 Then glorious Krishna fed the brahmin and his sons, gave them as much wealth as they wanted, and sent them home. 18

104.  The Greatness of Krishna Arjuna said: Krishna then discharged his obligations by feeding many hundreds of brahmins who were practically seers, 2 and when he and I and all the Vrishnis and Bhojas had eaten too, he told various wonderful stories, Bhārata. 3 After the stories had finished on that occasion, I approached Krishna Janārdana and asked him about the events I’d witnessed. I said: 4 How did you make the ocean’s waters solid, lotus-​eyed one? And how did you make a gap through the mountains, exalted one? 5 And how did you tear through that horrible solid darkness with your discus? And that supreme brilliance that you entered into—​where did it come from? 6 And why did it 1



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abduct those babies, my lord? Also, how did that long journey of yours become so short? 7 How did we manage to travel there and back again in such a short period of time? Tell me all these details, Keshava. 8 Vāsudeva said: That august entity abducted the babies in order to set eyes upon me. It thought that I would come for the sake of a brahmin, but that I wouldn’t come otherwise. 9 The divine marvel that you saw was made of the power of brahman. It was me, best of the Bhāratas. That was my everlasting power. 10 The transcendent matrix is mine in her manifest and unmanifest aspects, Bhārata. In this world, those who penetrate her mysteries become liberated, supreme Bhārata. 11 She’s the refuge of those who follow the sānkhya philosophy, son of Prithā, and she’s the refuge of the yogis and ascetics. The whole world shares in the highest brahman, which lives in her. 12 You should know, Bhārata, that that treasured power is nothing but me. I was the ocean with its waters solidified, and I was the one who solidified the waters. 13 I was those seven different mountains that you saw. I was the darkness that became solid, and I was the one who tore through it. 14 I’m the time that destroys creatures, and I’m the approved duty. I  created the four classes, and the four estates too. 15 The set of four directions is my own body made fourfold, and I created the four Vedas. Understand that, Bhārata! 16 Arjuna said:* Your holiness, master of all beings. I  want to understand you, my lord. I come before you and ask about you. Homage to you, supreme person. 17 Vāsudeva said: Brahman and the brahmins come from me, as do austerity, truth, the ukthya offering, and the vehicle that is the brihat chant. Understand that, Pāndava Bhārata. 18 I’m dear to you and you’re dear to me, strong-​armed Dhananjaya, so you shall know me as I truly am. I’ll explain the matter to you in detail, blameless man. 19 I am the verses, the chants, the formulae, and the spells. The seers, deities, and rituals are my essence, bull of the Bhāratas. 20 Earth, wind, space, water, and fire as the fifth, and sun and moon, day and night, and the fortnights, months, days, hours, minutes, seconds, and years, 21 and the various sacred texts, son of Prithā, and whatever Shāstras there are, and the fields of knowledge, and whatever else can be known: all these only exist because of me. 22 Understand, Bhārata son of Kuntī, that creation and destruction depend

* Arjuna addresses Krishna here, apparently referring to himself in the third person.

308 The Greatness of Krishna

on me. The existent and the non-​existent are my own self—​the existent, the non-​existent, and whatever’s beyond them. 23 That’s what Krishna kindly told me, bull of the Bhāratas. And my mind became fixed upon Janārdana exactly as such. 24 This is the greatness of Keshava as I’ve witnessed and heard about it, which is what you asked me about, supreme king. And there’s yet more to Janārdana than this. 25 Vaishampāyana said: After hearing this, the supreme Kuru, Yudhishthira the king of righteousness, revered Govinda the supreme person in his heart. 26 The king and all his brothers were amazed, and so were the assembled kings who were seated there.

105. Vaishampāyana Lists Krishna’s Deeds Janamejaya said: Supreme brahmin, I  want to hear about the wise Yadu lion’s fathomless deeds once again, as they really happened. 2 I’ve heard about various wonderful deeds, splendid brahmin: countless celestial ones, and also all kinds of terrestrial ones. 3 The various deeds of his that I’ve heard about have pleased me greatly, great sage, so you should describe them to me again. Tell them all, sir! 4 Vaishampāyana said: Many of the great Keshava’s marvellous deeds have certainly been mentioned, your majesty, and moreover you’ve listened to 5 the ones I’ve narrated, my good man. It’s impossible to complete a full description of the great one’s deeds, tiger of the Bhāratas, 6 so inevitably I can only give a brief account of Vishnu the peerlessly bold, whose deeds are famous and noble, Bhārata. I’ll list his deeds one after another. Listen with an attentive mind, your majesty. 7 While living in Dvāravatī, the wise Yadu lion rocked the realms of the earth’s most powerful ruling kings. 8 He killed the Dānava Vichakra, who was trying to find the Yadus’ weakness. 9 The great man also travelled to the town of Prāgjyotisha and killed the wicked Dānava Naraka beneath the ocean.* 10 He took the Pārijāta Tree by force after defeating Vāsava in battle.† He also defeated Lord Varuna, in Lake Lohita. 1

* This last detail is not mentioned when the event is narrated in Hv 91 above; but compare Hv 106.23–​26 below for the connection between the demons and the waters. † Vāsava is defeated in other versions, but not in the one narrated at Hv 92.62–​68 above.



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He killed Dantavaktra of the Kārūshas in the south, and he killed Shishupāla after his one hundred transgressions had been completed.* 12 He went to Shonitapura and defeated Bali’s valiant son Bāna the Arrow, who had a thousand arms and was protected by Shankara. After defeating him in a great battle, your majesty, he dismissed him while he was still alive. 13 While the great man was in the mountains, he also defeated the fires. He conquered Shālva in battle and destroyed Saubha. 14 He shook up the whole ocean and took control of the Pānchajanya conch. He also killed Hayagrīva Horse-​Neck and other powerful kings.† 15 When Jarāsandha was dead, he set all the kings free.‡ After defeating various kings, he abducted the Gāndhāran princess on his chariot. 16 He looked after the Pāndavas when they were sick with sorrow after losing their kingdom.§ He burned down the awesome Khāndava Forest that belonged to much-​invoked Indra, 17 and presented Arjuna with the Gāndīva bow donated by Agni.** He also played the unenviable role of ambassador in the quarrel, Janamejaya.†† 18 That eminent Yadu was a credit to the Yadu lineage. Standing before Kuntī, he made a promise concerning the Pāndavas, her sons: he said he would return them when the Bhārata war was over.‡‡ 19 He freed majestic Nriga from a terrible curse.§§ In their encounter he killed the king famous by the name of Kālayavana. 11

* Krishna promised Shishupāla’s mother (his own aunt) that he would pardon a hundred of Shishupāla’s transgressions. See Mbh 2.40.22 for this promise, 2.42.7–​11 for a list of some of Shishupāla’s transgressions, and 2.42.21–​29 for his death. † For differing perspectives on King Hayagrīva (who is not to be confused with the demon of the same name), see Mbh 5.72.11–​17 and 12.25.22–​33. ‡ Jarāsandha had imprisoned 86 kings and planned to sacrifice them (Mbh 2.14.19). § Krishna’s visits to the exiled Pāndavas are narrated at Mbh 3.13–​23, 118–​20, and 180–​224. **  This took place some years earlier, as narrated at Mbh 1.214–​25. Krishna and Arjuna burned the Khāndava Forest down together. †† This is narrated at Mbh 5.70–​129: Krishna travelled to the Kaurava court in a doomed attempt to negotiate a peaceful settlement between the two sets of cousins. ‡‡ Krishna’s promise to Kuntī is narrated at Mbh 5.88.98. §§ King Nriga’s story is narrated at Mbh 13.69. He angered two brahmins through no apparent fault of his own, and was cursed to be a lizard.

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He defeated Mainda and Dvivida, two powerful and dangerous monkeys, in battle, and he vanquished Jāmbavat. 21 By means of his brilliance he also brought Sāndīpani’s son and your own father back to life after they’d fallen under the sway of Yama Vaivasvata, your majesty.* 22 There were numerous terrible battles, in which outstanding men lost their lives. He assumed his supernatural form, and then all the kings were killed during the hostilities, Janamejaya, just as I narrated to you earlier.† 20

* The revival of Janamejaya’s stillborn father Parikshit is narrated at Mbh 14.65–​69. †  This refers to the narration of the Kurukshetra war (Mbh 6–​10), and to Krishna’s self-​ revelation at Bhagavad-​Gītā 11 (Mbh 6.33).



106. Kumbhānda’s Deliberations

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The Battle Against Bāna 106. Kumbhānda’s Deliberations Janamejaya said: Best of brahmins and best of the learned, you’ve listed wise Vāsudeva’s fathomless deeds. 2 Now I want to hear in detail, great ascetic, about his deed against the great demon Bāna the Arrow, which you mentioned just before. 3 How did Vāsudeva defeat Bāna in battle? And how was it that although the raging Bāna loved fighting duels, Vāsudeva dismissed him while he was still alive? 4 Vaishampāyana said: Listen attentively, your majesty, to how the great battle took place, in the human world, between Bāna and the immeasurably brilliant Krishna—​ 5 the battle in which Bali’s son, who was a boastful fighter and received assistance from Rudra and Skanda, was defeated by Vāsudeva and dismissed while still alive. 6 The great Shankara had granted him a wish, promising always to be near him* as well as giving him permanent lordship over his gangs of sprites. 7 Now Bali’s son approached bull-​bannered Rudra, bowed down before him, addressed him respectfully, and asked him this question: 8 Because of your assistance, and because of my pride, passion, and power, my army and I  have repeatedly defeated the gods, including the Sādhyas and the company of Maruts. 9 When I  last defeated them they were disturbed by their defeat and despondent, and they’ve ascended to the vault of heaven to live there as best they can. 10 So now I  have no hopes of battle and nothing to live for. Since I can’t fight, there’s really no point in my having all these arms. 11 So answer me this: Could there be any prospect of a fight? There’s no joy for me without a fight, god. Take pity on me! 12 The holy one with the bull as his emblem chuckled and said: There’ll soon be a battle for you, Bāna Dānava, and I’ll tell you how. 13 Your standard is currently fixed in its proper place, but when it gets smashed, my boy, then there’ll be a fight. 1

* For this detail, compare Hv 3.63 above.

312 The Battle Against Bāna

On hearing this, Bāna’s face lit up and he burst out laughing. He fell at Rudra’s feet in transports of delight and said:  15 Thank goodness I don’t have a thousand arms for nothing! Thank goodness I’ll vanquish thousand-​eyed Indra in battle once again! 16 The ruin of his rivals fell to the ground, his eyes filled with tears of joy, worshipping his god with five hundred pairs of palms put together in respect. 17 Maheshvara said: Get up, get up. In this battle you’ll encounter peerless combat worthy of your arms, yourself, and your family, hero. 18 After hearing the great bull-​bannered Tryambaka say this, Bāna bowed before him and then stood up quickly in delight. 19 Then, after dark-​necked Rudra had dismissed him, Bāna the conqueror of enemy towns went back to his own home, and more specifically, to the large room where he kept his standard. 20 When he got there, he smiled and said to Kumbhānda: I’m going to tell you something pleasant that’ll tickle your fancy. 21 Hearing this, Kumbhānda smiled and replied to Bāna peerless in battle: Your eyes are wide in wonder, your supreme majesty, and judging by your excitement, it seems that you’re keen to tell me something I’m going to like. So what is it? 22 Is it that because he favours you and Skanda protects you, the dark-​ necked and trident-​wielding Rudra has assigned the kingship of the triple-​ world to you? 23 Is it that Indra’s going to retreat to the underworld because he’s scared of you? Is it that the sons of Diti are going to stop being frightened of Vishnu, 24 whose discus they cower underwater in fear of? Is it that demons will no longer scatter in all directions trembling in fear of Vishnu, who stands firm in the fiercest battle with his mace and Shārnga bow in his hands? 25 Is it that on the basis of your strength, the great demons are going to abandon their home in the underworld and settle in the home of the gods? 26 Is it that your father Bali, who was overcome by the power of Vishnu and imprisoned, is going to emerge from the deep waters and take charge again, your majesty? 27 Is it that we’re going to see your father, the son of Virochana, wearing celestial robes, garlands, unguents, and crown, sire? 28 Is it that we’re going to defeat all the residents of heaven and take back the worlds that were previously stolen from us in three strides, my lord? 29 Is it that we’re going to 14



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defeat the war-​winning god Nārāyana of the deep and tender voice, who’s accompanied by the call of his conch? 30 Since your heart is fluttering and you’re crying tears of joy, could it be, sir, that the bull-​bannered god has granted you a favour? 31 Through the master’s pleasure and Kārttikeya’s approval, have you secured us all a position on earth? 32 Prompted by what Kumbhānda said, Bāna, a bull of a male and an expert orator, responded with a flowing speech: 33 I haven’t had a fight for a long time, Kumbhānda, so I asked the glorious dark-​necked god for some joy. 34 I  said god, I’m absolutely desperate for a fight. Surely I’ll come across a fight to satisfy my soul? 35 And after laughing for a long time, today Hara the enemy-​slaying god of gods told me the beloved words. 36 He said demon Bāna, when your peacock standard gets smashed you’ll come across a great big fight, great like no other. 37 So I was extremely thrilled, and after bowing my head to the holy bull-​bannered god, I came to find you. 38 Hearing this, Kumbhānda said to the king: Oh no! What you’ve said isn’t good news, your majesty . . . 39 As the two of them were talking to each other like this, Shakra’s thunderbolt suddenly struck the raised standard, which tumbled to the ground. 40  When the demon saw that the splendid standard had been felled, he thought his battle had come, and he became extremely excited. 41 When she was struck by Shakra’s thunderbolt, the jewel-​bearing earth trembled. An invisible underground cat seemed to yowl and growl, 42 and from just above the town, Vāsava himself, the god even of the gods, rained blood all over Shonitapura the Town of Blood. 43 A massive meteor burst through the sun and crashed onto the face of the earth, and for its part the sun was provoked, and oppressed the earth with heat. 44 Hundreds and thousands of grisly streams of blood suddenly gushed onto sacred trees, and many stars fell out of the sky. 45 Rāhu swallowed the sun at an inappropriate moment that portended the destruction of the world, your majesty. There was a great whirlwind, 46  there was a comet that travelled to the southern region and stayed there, and vicious winds blew without rest or interruption. 47 The sun’s twilight blush was concealed by a three-​coloured band of clouds, which had white and red edges and a black neck and was lit up by lightning. 48 The fearsome red planet turned retrograde near the Krittikās, as if roundly to revile the constellation under which Bāna was born, 49 and a many-​branched sacred tree

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that was revered by all the daughters of the principal Dānavas collapsed onto the ground. 50 Though he saw these various kinds of signs, Bāna was befuddled by lust for battle, and he didn’t understand their meaning. 51 But wise Kumbhānda, who was Bāna’s minister at that time, could see the facts of the matter. He was worried, and he tried to explain the great calamity to Bāna, 52 but Bāna, supreme in his strength, was busy drinking the best liquor, in the company of Daitya and Dānava women, his heart full of joy. 53 So Kumbhānda, filled with anxiety, made his way to his royal quarters. Thinking about the true meaning of the various portents he’d seen, he said to himself: 54 The stupid king’s reckless. The great demon’s acting as if he’s triumphed! He craves war and war only, and because of his passion he can’t read the signs. 55 No major portent of disaster proves to be false, and even if it did, could every portent that we’ve seen prove to be false? 56 The three-​ eyed god lives here, as does brave Kārttikeya, but can he override an omen that we’ve already seen? 57 Great destruction is coming, and that’s the source of the omens that’ve occurred. Omens can’t be overridden, that’s my settled opinion. 58 The disaster that’s foretold will inevitably come to pass, no doubt about it. Because of the king’s corruption, the Dānavas are doomed. 59 But Bhava is the lord of the world. He created the companies of gods and Dānavas, and along with Kārttikeya he’s made his home in our town. 60 Guha is forever and always dearer to Bhava than life itself, but Bāna is always even more dear to Bhava than Guha is, 61 and when both Bhava and Kumāra want to help Bāna, who is there that’s capable of coming here and waging war against them? 62 In this way the great demon Kumbhānda, who could see the facts of the matter, was filled with anxiety, but made up his mind to hope for the best. 63 However, the gods destroy those they oppose with virtuous deeds in battle, just as they curbed Bali.

107.  The Rape of Ushā Vaishampāyana said: Once, on a charming and delightful riverbank, Lord Bhava was indulging in amorous fun and games with his wife the goddess Umā. 2 There in the charming Sarvartuka Forest, the Forest of All Seasons, hundreds of celestial nymphs frolicked on all sides with their light-​elf 1



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husbands. 3 Because of the coral-​tree flowers and the wishing-​tree blossoms, the air and the riverbank all around were quite thick with perfume. 4 Bhava listened to celestial nymphs singing accompanied by the music of thousands of flutes, vīnās, mridangas, and cymbals. 5 The god of gods looked handsome in his garland and red clothes, and companies of celestial nymphs praised him with eulogies that were worthy of professional storytellers and praise-​singers. 6 A magnificent celestial nymph called Chitralekhā the Painter of Pictures entertained Bhava by taking the form of the goddess, and the goddess laughed. 7 Other celestial nymphs joined in the game by taking the form of the goddess and imitating her voice, and the goddess burst out laughing. 8 Cries of joy were heard all around, and Bhava was more thrilled than anyone—​he was tickled pink. 9 Bāna’s daughter, a beautiful young woman by the name of Ushā, saw the god playing around with the goddess by the river, 10 and in Pārvatī’s presence Ushā thought to herself: Lucky are the ladies who unite with husbands and enjoy themselves like this! 11 Understanding what Ushā wanted, the goddess, the daughter of the mountain, spoke to her gently to cheer her up. She said: 12 Ushā, you too will soon enjoy yourself with a husband in this way, just as the foe-​slaying god Shankara enjoys himself with me. 13 When the goddess said this, Ushā’s eyes clouded over with anxiety and she thought to herself: But when will I enjoy myself with a husband? 14 Himālaya’s daughter chuckled and said: Ushā, my good lady, I’ll tell you when you’ll have sex. 15 On the twelfth day of the month of Vaishākha,* while you’re asleep in your palace at the end of the day, a man will overpower you. That man will become your husband. 16 After the Daitya’s daughter had been told this amid the companies of young women, she wandered off happily, rejoicing with delight. 17 And at the end of the day, after they’d had their fun and games in the company of Umā, all those wonderful women departed once more, 18 some of them on horseback, others in palanquins, or on elephants, or on chariots. Some of them entered the town in high spirits, some of them returned to the sky. 19 Then, on the twelfth day of the bright fortnight in the month of Vaishākha, while the beautiful woman was sleeping in her palace surrounded by a group of friends, 20 a man impelled by the command of the goddess

* The month of Vaishākha includes parts of April and May.

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overpowered Ushā in a dream, exactly as foretold, while she struggled and screamed. 21 When he raped her in a dream and took away her virginity she got up straight away, crying out in the night, smeared with blood. 22 Her friend Chitralekhā saw her crying full of fear like that, and spoke reassuring words about this extraordinary event: 23 Don’t be afraid, Ushā. Why are you weeping and suffering like this? You’re the famous granddaughter of Bali, so why are you fearful? 24 For you in particular, lovely-​eyebrows, there’s nothing in the world to fear. Your father strikes fear into others, lovely-​thighs. He brings death to the gods in battle. 25 Stand up, stand up, bless you. Don’t be downhearted, lovely! There’s nothing to fear in houses like this one, lovely-​face. 26 Your father has repeatedly crushed Shachī’s husband the king of the gods in battle, and the gods themselves as well, before they’ve even reached the town. That father of yours strikes fear into the whole community of gods in battle. 27 Ushā said: How can I, a good woman, bear to live when I’ve been defiled like this? What on earth will I say to my father, the foe of the gods and the punisher of his foes? 28 Since I’ve defiled the mighty demon’s lineage in this way, I think dying would be the best thing for me. Life’s no good to me now. 29 How, indeed, can I bear to live now that I’ve been had like that, now that I’m a young woman who’s brought her family into disrepute? A woman who ranks as the foremost of virtuous women might want to live, but there’s no refuge for a woman who’s ruined her family. 30 Surrounded by her friends, lotus-​eyed Ushā lamented like this for a long time, her eyes full of tears. 31 Her friends were beside themselves, and while Ushā wept as if she had no one to protect her, they all came together and spoke to her. With their eyes full of tears, they said: 32 Princess with the lovely eyebrows. Even if this deed, which may be good or bad, was done with malicious intent, it wasn’t you that did it. Is your intent malicious? 33 Sexual contact doesn’t break any vow if it happens in a dream, noble princess, so there’s no sin at all in your transgression. 34 In this world, the woman who’s declared to be wicked is the one who’s guilty in these three ways: in her mind, her speech, and above all in her behaviour. 35 The mind is always being provoked, fearful woman, but yours hasn’t done anything wrong, and how could you be guilty of bad behaviour when you practise constant chastity? 36 You’re a true, honourable, sensible, and good-​natured woman, and if you were brought into this condition while you were asleep, your virtue is not at all impaired. 37 A  woman is labelled contemptible if her intention is bad in the first place, and is then consummated by action. But you’re a good woman, lovely. 38 You were born into a



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good family, you’re blessed with beauty, you practise constant chastity, and yet you were brought into this condition—​for the power of time can’t be overcome. 39 While they said this, Ushā wept, her eyes full of tears. Then Kumbhānda’s daughter said these important words to her: 40 Beautiful Ushā. Think about what the goddess said to you in the presence of the god of gods, when you were imagining having a husband. 41 She said that on the twelfth day of the bright fortnight in the month of Vaishākha, a man would take away your virginity in your palace at night, while you cried out in your sleep, 42 and that he would be a champion, a crusher of his foes, and your future husband. The delighted goddess said this on that occasion, and it was what you wished for. 43 What Pārvatī said can’t turn out to be false, so why are you crying so much about it coming true, you with your face like the moon? 44 When Bāna’s daughter heard these words, she remembered what the goddess had said. Her sorrow vanished, and her eyes lit up. 45 Ushā said: I remember what the goddess said when Bhava had gone off to play his love games, my lovely! Every single thing that’s happened to me under the palace roof is as she predicted. 46 But if the wife of the lord of the world has appointed this man to be my husband, then how is he to be identified? That’s the task we must accomplish. 47 When she heard these words, Kumbhānda’s daughter, who saw how things stood, spoke pertinently once again: 48 For sure, princess, no one knows the facts about his family, his reputation, or his valour. But even so, why does that hold you back? 49 The man who stole his pleasures with you was neither seen nor heard, but you saw him in your dream. How would we be able to recognise him, fearful but blameless woman? 50 Lustful friend with dark-​cornered eyes, how would we be able to recognise the man who entered the palace and took his pleasure with you, forcibly and violently, while you cried out? 51 If this destroyer of his foes forced his way into our world-​famous citadel then he can’t be someone ordinary. He must be unique! 52 The Ādityas, Vasus, Rudras, and the mighty Ashvins are fearsomely powerful, but they’re incapable of penetrating into Shonitapura. 53 If this destroyer of his foes trod on Bāna’s head and penetrated into Shonitapura then he’s a hundred times better than they are—​54 and what use would a woman have for life or pleasures if her husband wasn’t as skilled in battle as that, bright-​eyes? 55 You’re lucky, lustful woman. You’re favoured, since you’ve obtained a husband such as this one through the favour of goddess Pārvatī.

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Now listen as I tell you what your most pressing task is. You need to discover whose son he is, what his name is, and what family he’s in. 57 After listening to these words, lovesick Ushā said to Kumbhānda’s daughter: How will we find out, my friend? 58 Then, filled with anxiety, Ushā spoke immoderate words to the celestial nymph Chitralekhā. She spoke frankly, friend to friend: 59 Listen to what I’m going to say to you, lovely. It’s important. If you don’t bring me my darling husband today 60 —​a handsome man with eyes like lotus petals and the courage of an elephant in musth—​then I’ll give up my precious life, lotus-​eyed lady! 61 Smiling softly, Chitralekhā said to Ushā: Beautiful and determined woman, we can’t do that. 62 But nonetheless, this task can be achieved. I’ve thought it through, my friend, so listen as I tell you how you’ll get what you want. 63–​64 Capturing their essential characteristics, I’ll paint every one of the gods, Dānavas, dark-​elves, light-​elves, serpents, and monsters who is distinguished for their brilliance, beauty, and breeding, my friend, as well as the principal male celebrities in the human world. 65 I’ll show them to you in seven days’ time, fearful woman, and then, when you recognise your husband in the painting, you can speak up and say so. 66 By the time that seven days had passed after saying this, the glorious woman had painted portrait pictures of the principal males. After she’d had them brought in, 67 Chitralekhā the Painter of Pictures arranged the paintings that she’d produced around the place, and she showed them to Ushā and her companions type by type, saying: 68 These are the principal males of the gods, these are the ones born of Dānava stock, these are the ones born in families of mountain-​elves, serpents, dark-​elves, and monsters, 69 and these are the most distinguished men out of all the human beings. So look at them all, just as I’ve painted them, 70 and try to recognise the man you saw in your dream, my friend—​your husband so handsome and desired. 71 The lustful woman looked at them all, each in succession, and after she’d passed over all the other Yadus, she looked at the darling of the Yadus, 72 Aniruddha. She saw him there, and her eyes opened wide in wonder. She said to Chitralekhā: This is the thief, my friend. It’s definitely him! 73 He’s the one who defiled me, a virtuous woman, when I was asleep in the palace that night. I recognise his features. Where’s this robber from, lovely? 74 Tell me the facts about him, glorious Chitralekhā:  his qualities, his character, his family. And what’s his name, beautiful? 56



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Chitralekhā said: He’s the son of Pradyumna and the grandson of wise Krishna, the lord of the three worlds. This husband of yours is terrifically powerful, wide-​eyed woman. 76 There’s no one in the three worlds as bold as he is. He could pull up mountains and use those mountains to cause devastation. 77 You’re lucky and you’re favoured, since the wife of the three-​eyed god has assigned you a well-​born Yadu bull such as this one as your husband. 78 Ushā said: If you don’t bring me this godlike husband today, handsome and wide-​eyed woman, I’ll give up my life immediately. 79 When she heard Ushā’s words, Chitralekhā said: Good woman with the sweet smile, you should listen to my words. 80 Just as Bāna’s town is protected on all sides, anxious princess, likewise Dvārakā too is particularly difficult to access. 81 Strangers are unable to enter the city of Dvārakā. You must guard against trouble for yourself, and for me, and especially for your father. 82 Ushā said: Aniruddha’s face looks like the full moon, my friend, and if I can’t gaze upon it I’m going to go to Yama’s domain. 83 If you view my friendship and my words with affection, then bring me my darling quickly, or I’m going to give up my precious life. 84 Chitralekhā said: I’m going, fearful woman! I’ll enter the city of Dvārakā, and this very day I’ll bring you your husband, the scion of the Vrishni clan. 85 Those words were true but also inauspicious, since they would bring disaster for the Dānavas. No sooner had Chitralekhā spoken them than she immediately vanished, travelling as fast as thought. 86 She left Bāna’s town in the third hour of the day, and in the blink of an eye she reached Dvārakā, the city guarded by Krishna, 87 and she saw Dvārakā as a star in the sky would see it, standing there decorated with palaces that looked like the peaks of Mount Kailāsa. 75

108.  Aniruddha Imprisoned in Arrows Vaishampāyana said: In the middle of Dvāravatī, enclosed by a surrounding wall, Chitralekhā saw the house where Pradyumna’s son lived happily. 2 She immediately entered that large house of his, and she found him surrounded by women, like the risen moon surrounded by stars. 3 At that moment he was engaged in amorous fun and games: there he was, reclining on a superb couch in supreme 1

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glory, being waited upon by women and drinking delicious liquor, just as if he were Ilavilā’s son Kubera. 4 Chitralekhā was clever, but her body stiffened with anxious thoughts: How can this task be done? How can it turn out well for me? 5 After considering the matter, she became invisible. Then the famous and bright-​eyed Chitralekhā used her spell of darkness to conceal 6 Pradyumna’s battle-​crazy son as well, and once she’d made him invisible she grabbed him from where he sat among companies of women in the palace, and flew off. 7   Travelling at the speed of thought, along a path frequented by perfected saints and celestial singers, she soon reached Shonitapura. 8 Ushā, waiting there in the palace in the company of her friends, was amazed to see the new arrival, and ushered him into her own room. 9 The amorous woman was wise to the necessities, and after gazing at her lover through eyes wide with excitement, she spoke hurriedly to Chitralekhā. Sick with fear, she said: 10 How will this business be kept secret, my friend? You know what needs to be done. It’ll be fine as long as it’s kept secret, but if it becomes public someone will die. 11 After saying that, she adorned herself nicely in some haste, and then she stayed in that secret place and united with her lover Aniruddha, taking her pleasure with him but fearing the worst. And although she wasn’t discovered on that occasion, 12 the moment came when Bāna’s guards discovered the bull of the Yadus, the wearer of celestial robes, garlands, unguents, and crown, making love with Ushā. 13 Bāna’s spies then reported his daughter’s transgression exactly as they had observed it, without leaving anything out. 14 Bali’s son Bāna was a hero of fearful deeds, a destroyer of his enemies, and he gave orders to his army of servant monsters, saying: 15 Go, all of you together, and kill this fool. In his corrupt state he’s corrupted our family’s reputation, 16 for if Ushā is violated, our great family is violated. He dared to help himself to her because we didn’t give her away, 17 and he was so stupid as to enter this home and fortress of ours. Damn the fool’s virility, damn his courage, and damn his audacity! 18 Bearing their various forms and brandishing various weapons in their hands, the angry Dānavas were desperate to kill Pradyumna’s son. 19 As soon as he heard the sound of them all roaring at once, the champion immediately leaped up like an elephant pricked by an elephant-​hook, 20 and when they saw the strong-​armed man descending from the top storey and charging towards them with his lips bitten together, they were frightened and backed away. 21 Skilled as he was with a variety of weapons, he’d grabbed a massive



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iron bar that was used to lock the door to the women’s quarters, and now he raised it to strike them. 22 They all attacked him with showers of arrows, and with maces, javelins, swords, spears, and pikes, but he was at home in battle, 23 and while that soul of all beings was being pounded all over by iron arrows and iron clubs, he made noises like a cloud thundering at the end of the hot season, but he didn’t waver. 24 Standing there surrounded by Dānavas like the sun shining in the sky all surrounded by clouds, he swung the terrible iron bar, 25 and when the peerlessly powerful man bludgeoned them with the vicious iron bar they all retreated in terror, like clouds blown away by the wind. 26 Aniruddha was enjoying himself. Roaring like a lion, he was like a noisy stormcloud thundering in the sky at the end of the hot season. 27 Pradyumna’s son was the destroyer of all his foes: he shouted at the battle-​crazed Dānavas to stand and fight, and then he clobbered them, 28 and as the great man was pounding them in battle they all turned their backs on the fight and ran off in terror, to where Bāna was. 29 The Daityas stood there in Bāna’s presence, groaning and splattered with blood, their eyes clouded with fear. But they found no comfort. 30 The king instructed them: Don’t be afraid, Dānava bulls, don’t be afraid! Cast away your fear, stand together as one, and fight. 31 Why have you become feeble like stupid eunuchs, forgetting that your reputation is famous far across the worlds? 32 Who is it that you’re frightened of? You all purport to be from good families, and you’re versed in the various weapons, but you keep running away! 33 You can’t be any help at all to me in battle today, so go away. Get out of my sight. After saying that, 34 the mighty demon ordered all his tens of thousands of other warriors into battle, frightening them repeatedly with his fierce words. 35 He ordered a massive army, trained in all manner of weapons and consisting mostly of gangs of tormentor fiends, to capture the intruder that night. 36 The place became filled with Bāna’s troops, their eyes blazing. It was like a sky completely filled with rainclouds riddled with lightning. 37 As they stood on the ground all around, some of them bellowed like elephants, filling the sky with sound, just as stormclouds do at the end of the hot season. 38 Then the great battle was joined once again, and shouts were heard on all sides, telling warriors to stand and fight. 39 The marvel occurred: Aniruddha came forward and fought alone against all those powerful Dānavas in battle. 40 In that great encounter the mighty man grabbed his opponents’ iron clubs and javelins and used them to attack with, 41 and then he took hold of the terrible iron bar at the battlefront once again, and hewed down mighty Daitya hosts in the fray, 42 and then the solitary

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destroyer of his foes grabbed a sword and shield that had been discarded at the battlefront, and used the sword to cut paths through them. 43 They looked on as he performed the thirty-​two different kinds of move—​whirling, brandishing, swinging, jumping forward, jumping aside, jumping back, and so on. 44 There at the battlefront, they looked on in their thousands as that lone man amused himself in battle in many different ways, like Death with his mouth gaping. 45 After he’d tormented and frustrated them in the mêlée, they fled once again, soaked in streams of blood, towards where Bāna was stationed. 46 Their energies sapped, they let out terrible howls of pain and scattered in all directions, carried by great numbers of elephants, horses, and chariots, 47 and then they rejoined each other one by one, pouring with blood and stricken with terror, downhearted because of their disappointment in battle. 48 The Dānavas had never suffered such a disaster on the battlefield as they did when Aniruddha waged war against them. 49 Some of the Dānavas collapsed onto the face of the jewel-​bearing earth pouring with blood, looking like mountain peaks with clubs, pikes, and swords in their hands, 50 and some of the defeated Dānavas abandoned Bāna in battle and retreated into the expanse of the sky, overcome with fear. 51 When Bāna saw his great army broken and dispersed, he flared up in anger, like a fire stoked up at a sacrifice. 52 He mounted a chariot driven by Kumbhānda, and he bravely headed straight to where Aniruddha was wielding his merciless sword. 53 Brandishing pikes, clubs, swords, spears, and axes, Bāna looked as if his thousand arms were hundreds of Shakra’s banners.* 54 Armed with his various weapons, and with arm-​guards and finger-​guards fastened onto his arms, that supreme and strong-​armed Dānava looked amazing. 55 His eyes red with rage, the enraged Dānava roared like a lion, drew his huge bow, and repeatedly shouted to Aniruddha, telling him to stand and fight. 56 As Bāna was speaking, Pradyumna’s undefeated son heard his words, looked up from the battle, and smiled. 57 He saw a massive chariot, ten furlongs long. Ringing with hundreds of tiny bells, it had red flags and a red standard, and its body was covered with bearskins. 58 And he saw the thousand horses that the great Kumbhānda had harnessed to Bāna’s chariot.

* The Shakra festival (stymied by Krishna at Hv 59 above) involves the raising of Shakra’s banner, which is described at Mbh 1.57.17–​27, as a kind of decorated pole.



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Bāna now saw his opponent charging forwards holding a sword and shield, 59 and when Bāna saw Pradyumna’s son on foot holding a sword and shield, he became extremely excited, because he wanted to kill him. 60 As for the Yādava, he had a sword in his hand but he had no armour, and he could see that he wouldn’t be able to defeat the warrior who stood facing him for battle. 61 They fought. Bāna rained masses of short arrows all around Aniruddha’s head, hoping to kill him, 62 but standing opposite him looking like the rising sun, Aniruddha used his shield to ward off those thousands of arrows.* 63 The darling of the Yadus went closer to Bāna in battle and waited, just as a lion does in the forest when it sees a lone elephant opposite. 64 Bāna then struck Pradyumna’s undefeated son with many thousands of keen and sharp arrows. They flew fast, and they cut him to the quick. 65 The strong-​armed man was riddled with smooth-​jointed arrows, and he flared up with anger, intending to do the difficult deed. 66 He’d been inundated and wounded by downpours of arrows and his limbs were bathed in streams of blood, but he charged towards Bāna’s chariot in a fierce fury. 67 In addition to the masses of arrows, Pradyumna’s son had been wounded by swords, clubs, spears, pikes, and javelins, but he didn’t waver. 68 The angry man sprang forwards quickly and used his sword to cut through the pole of Bāna’s chariot and kill the horses in front of it. 69 Bāna was wise in the ways of war, and he once again made Aniruddha invisible behind torrents of arrows, as well as pikes and javelins. 70 The gangs of Nairrita demons began to roar, thinking Aniruddha must be dead, but he suddenly jumped forward and stood at the side of the chariot. 71 The duel continued. Bāna, furious, grabbed a formidable spear. It looked vicious:  it blazed brightly and was fitted with rows of bells. 72 It looked like the blazing sun, or like Yama’s staff. He launched that magnificent spear smoothly, as if it were a huge blazing meteor. 73 The supreme person watched the death-​dealing spear as it came flying towards him, and then he jumped forward and grabbed it. 74 The powerful man then wounded Bāna with his very own spear. It went right through his body and stuck into the surface of the jewel-​bearing earth. 75 Bāna was overcome by a swoon. Kumbhānda said to him:  Lord of Dānavas, why are you indulging an active enemy like this? 76 This man has proved himself a hero. The show he’s putting on today is nothing out of the

* This image works particularly well if one imagines the shield to be circular.

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ordinary for him. Fight using magic, otherwise you won’t be able to kill him. 77 Protect yourself, and protect me. Is it out of carelessness that you’re letting him have it his way? Kill him this very day, lest he bring us all down. 78 The Dānava chief was a supreme orator, and when Kumbhānda had urged him on like this, in his rage he replied with blunt words, saying: 79 I myself shall arrange for Death to take away his life in battle. Indeed, I’ll carry him off like Garuda carrying off a snake. 80 Saying that, he vanished there and then like a mirage, along with his chariot, horses, standard, and driver. 81 Pradyumna’s undefeated son realised that Bāna had disappeared, and he surveyed the ten directions, full of manly courage. 82 After the angry son of Bali had used the disappearing spell, that powerful sorcerer, now unseen, fired sharp arrows, 83 and Pradyumna’s son was imprisoned on all sides by arrows that were snakes. His body was completely enclosed by a mass of snakes. 84 With his whole body enveloped, Pradyumna’s son was held fast on the battlefield, and he stood there like Mount Maināka, fully conscious but unable to move. 85 As Pradyumna’s son stood there like a mountain on the battlefield, the snakes wound their coils around him and licked him with flames that came out of their mouths, but he wasn’t afraid. 86 He stood there unable to move, enveloped on all sides by arrows in the form of coiling serpents, but he was the soul of all beings, and he didn’t despair. 87 Bāna, indignant, now abused him, using strong language. Then Bāna, irate, leaned against his standard and said:  88 Kumbhānda, kill this man quickly, this defiler of my family, who in his corrupt state has corrupted my reputation in the world. 89 When he was told this, Kumbhānda said: I’m going to say something, your majesty, and as I say it you must listen to it, if you please. 90 We must find out whose son he is, and where he came here from, and who brought him here. He’s as bold as Shakra, 91 and I noticed time and time again in the battle—​in this great battle, your majesty—​that he fights as if he’s playing a game. He looks like the son of a god, 92 he’s strong, he has presence of mind, and he knows all the Shāstras: he doesn’t deserve the indignity of being put to death, supreme Daitya. Find out more about him, and then either kill him, or receive him with honours. 93 It must be a great mistake to kill him and a very great virtue to protect him, for he’s a person of distinction, worthy of the utmost respect. 94 His body’s completely enveloped by coiled snakes, but he doesn’t mind. Behold a supreme person gifted with spirit and splendour, your majesty! Even though he’s faced with death, this mighty man takes no notice of any of us. 95 He’s enclosed by coiled snakes and his limbs are soaked in streams of blood, but with



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his brow wrinkled into three furrows, he pays no heed to us standing here. 96  Even though he’s been brought into this state, he trusts in the strength of his own arms and pays you no heed, your majesty. Who can this courageous youth be? 97 He’s ready to fight with his two arms against someone with a thousand arms! He’s full of strength and spirit, and if it pleases you, your majesty, we must find out who he is. 98 Bāna listened to Kumbhānda’s speech, and then he left Aniruddha in the palace to fight to his utmost against the snakes, and retired to his own quarters.

109.  The Vrishnis Consult Vaishampāyana said: Unable to see their dear lord, all the women in Aniruddha’s house wept together, like female mountain-​elves. They said: 2 No! Alas! How can this happen when Lord Krishna is present in the world? Horrified and dizzy with fear, we weep as if we have no one to protect us. 3 The deities—​the gods led by Indra, including the Ādityas and the companies of Maruts—​live in heaven trusting in the protection of Krishna’s arms. 4 He strikes terror into others, but now something very terrible for him has happened in the world, since someone’s abducted his bold grandson, our Aniruddha. 5 Ha! Only a total idiot who isn’t afraid of anything in the world would ignite Vāsudeva’s irresistible fury! 6 Only an enemy who dallies in front of the fangs of open-​mouthed Death would be so deluded as to rise up against Vāsudeva in battle! 7 How could anyone be released alive after committing this kind of offence against the bull of the Yadus, even if they were Shatakratu in person? 8 Someone who’s committed a sin certainly shouldn’t be mourned, but as for us, today we’ve been left bereft. Separation from our lord has placed us in Yama’s hands. 9 Wailing and talking like this again and again, these magnificent women poured out the water of misfortune from their eyes. 10 When their eyes brimmed with tears they looked like lotus flowers bathed in water at the start of the monsoon, 11 and when their lovely curved eyelashes left streaks of kohl, their eyes looked like they were bathed in blood. 12 Soon they were standing on the palace roof making a great racket, like thousands of female ospreys screeching in the sky. 13 Bulls of men heard the terrible noise, heard that an unforeseen disaster had occurred, and immediately rushed out of their houses 15 like disturbed lions coming out of their caves. Stammering out of agitation and affection, they said to each other: 1

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 What’s the reason for this massive racket that we can hear in Aniruddha’s house? How could disaster befall us when Krishna’s looking after us? 16 Krishna’s kettledrum was beaten in the assembly hall to signal battle preparations, and at the sound of it everyone came to the assembly hall and presented themselves. 17 All the Yādavas asked each other what had happened and told each other what they could, 18 and then the Yādavas waited, sighing, spoiling for battle, their eyes filled with tears, their eyes red with fury. 19 Krishna, the supreme assailant, was sighing again and again. Then, when everyone was quiet, Viprithu addressed him and said: 20 Why are you so worried in this situation, leader of the people? All the Yādavas are confident in the vigour and strength of your arms. Individually and collectively, Krishna, they’re confident in you. 21 Likewise Shakra the destroyer of armies, having entrusted victory and defeat to you, sleeps happily without a care. So why are you worried? 22 All your relatives have come upon an unshakeable sea of sorrow, and they’re sinking in it. So save them, strong-​ armed man, all on your own! 23 Why are you so worried, and why don’t you say something? You shouldn’t be worried unduly, divine Mādhava. 24 After hearing this, Krishna kept on sighing for quite some time. Then, expert speaker that he was, he spoke as if he were Brihaspati himself: 25 Thinking about this emergency, Viprithu, I’m worried. So even though it was you that asked me, I couldn’t think what to say in reply. 26 But now, amid the ranks of the Dāshārhas, I’m going to make an important speech. Listen, all you Yādavas, as I explain why I’m so worried. 27 Now that brave Aniruddha has been kidnapped, every prince on earth will think that we and our relatives are all effectively impotent. 28 Our king, Ugrasena the son of Āhuka, was once kidnapped too, of course, by Shālva, and on that occasion we fetched him back only after a very cruel war.* 29 Our Pradyumna, the son of Rukminī, was kidnapped too when he was a baby, by Shambara, and returned only after killing him in battle. 30 But this is really deep trouble. Where has Pradyumna’s son disappeared to? I can’t recall a crime like this, bulls of men. 31 But whoever it is that has trodden on my head with his ash-​covered foot, I’ll kidnap his life in battle, along with those of his allies! 32 After Krishna had said this, Sātyaki said: Krishna, we must instruct our spies to look for Aniruddha. 14

*  Ugrasena’s kidnapping is not mentioned at Mbh 3.15–​23 when Krishna describes the events leading up to Shālva’s death, so here in the Harivamsha Krishna must either be presenting a different account of that episode, or referring to a different episode.



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Krishna smiled and said to the son of Āhuka:  We must commission spies both inside and outside the kingdom, your majesty. 34 So the glorious king dispatched his spies, saying: Search everywhere, both inside and outside the kingdom. 35 Swiftly, using horses, search Mount Venumat, Mount Latāveshta, and Mount Raivataka, and also Mount Rikshavat. 36 Search the parks in those areas thoroughly, one by one. Visit every park without discriminating. 37 Hurry, all of you, mount your thousands of horses and your many chariots, and search for the darling of the Yadus. 38 With considerable trepidation, Anādhrishti, the commander of the army, addressed the irrepressible and indefatigable Krishna. He said: 39 Listen to these words for my sake, mighty Krishna, if you don’t mind. I’ve been intending to say this to you for a long time now. 40 You killed Asiloman and Puloman, Nisunda and Naraka. You killed Shālva and destroyed Saubha. You killed Mainda and Dvivida. You also killed the huge Hayagrīva Horse-​Neck and his allies. 41 When such terrible strife occurred, you performed all these deeds without exception on account of the gods, Govinda, in battle after battle. But you have no rearguard. 42 You did a difficult deed when you stole the Pārijāta Tree, but that deed that you did in battle has consequences, Krishna. 43 On that occasion,* Krishna, you defeated war-​wise Shakra himself with the strength of your arms, when he was mounted behind Airāvata’s head. 44 He must bear a grudge against you, no doubt about it. In this regard, he has an important score to settle with you. 45  So surely it was Maghavat himself who kidnapped Aniruddha, for no one else would have the power to avenge a grievance against you. 46 After hearing these words, wise Krishna, hissing like a snake, replied to mighty Anādhrishti: 47 No, not so, army commander. Gods don’t do dastardly deeds, my dear sir. They’re not ingrates or cowards, and nor are they proud or stupid. 48 I take great pains to destroy Dānavas for the sake of the deities. It’s as a favour for them that I kill great mad demons in battle. 49 I’m dedicated to them, mindful of them, devoted to them, and intent upon their pleasure. So how could they do me harm when they know that’s what I’m like? 50 They’re noble and truthful, and they always attend to those who pay them homage. The fault that you mention can’t be found in them, you fool. 33

* Accounts of this vary. See again Hv 92.62–​68 and 105.10 above.

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When he heard what Krishna said, Akrūra, who was skilled in speaking sense, made a nice speech in a gentle tone of voice: 52 We certainly have the same objective as Shachī’s mighty husband Shakra, and he has the same objective as us. 53 We need to be looked after by the gods, and the deities need to be looked after by us. Moreover, it was for the sake of the deities that we became human beings. 54 These words of Akrūra’s prompted Krishna the supreme person to speak once more, in a deep and tender voice: 55 Pradyumna’s son wasn’t taken by gods or light-​elves, nor even by dark-​ elves or monsters. He was taken by a woman—​a courtesan. 56 Courtesans who are female Daityas or Dānavas are clever with their magic. He was taken by them, no doubt about it. There’s no danger from anywhere else. 57 As soon as these words were spoken, a sweet sound became audible in Mādhava’s house: the sound of storytellers, praise-​singers, and bards. 58 In due course all the spies came to the door of the assembly hall from all directions, and quietly, in stammering voices, they said:  59 We’ve searched hundreds of parks, crags, mountains, caves, rivers, and lakes one by one, your majesty, but we couldn’t find him. 60 Quickly, cheer of the Yadus, tell us what further steps we should take in order to find Aniruddha. 61 After that all the Yādavas were downhearted, and with their eyes full of tears they asked each other what more could now be done. 62 Those brave men thought the matter over, some with their lips bitten together, some with their eyes clouded with tears, some with their brows furrowed . . . 63 Strong-​armed Krishna was woken up, in his own house, by the playing of musical instruments, and by great blasts on conch shells. 64 Then, when the morning was bright and the sun had appeared, Nārada entered the assembly hall on his own, smiling slightly, 65 and so Lord Krishna stood up, heartbroken but invincible in battle, and gave Nārada a guest-​gift of milk and honey, and a cow. 66 The visitor settled into a magnificent couch that was covered with valuable cushions, and when he was properly seated he made a suitable and significant speech. He said: 67 Why are you all like this—​anxious, unmotivated, distracted, and sunk in gloom? Judging by your loss of potency, you might as well be eunuchs. 68 After noble Nārada had said this, Vāsudeva replied, saying: Listen to this, my lord. 69 Someone’s abducted Aniruddha in the night, faithful brahmin. Each and every one of us has had a mind full of worry on his account. 70 After noble Keshava had said this, Nārada burst out laughing and said: Listen, Madhusūdana. 71 A fantastic battle has taken place, witnessed by a highly distinguished audience. In that great battle, Aniruddha fought alone against Bāna. 72 Bāna, whose power is unparalleled, has a daughter named 51



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Ushā, and it was for her sake that Chitralekhā, a celestial nymph, swiftly abducted Aniruddha. 73 In the battle that ensued between Pradyumna’s son and Bāna, the fighting was fierce and terrible. It was like the fight between Vāsava and Bali. 74 Bāna never retreats from battles, but out of fear he resorted to sorcery and restrained mighty Aniruddha using snakes. 75 You must leap into action immediately, for the sake of fame and victory. This is not the time for those who seek victory to protect their lives, my boy. 76 As soon as these words were spoken, Vāsudeva, bold and majestic, ordered preparations to be made for his departure. 77 Then strong-​armed Janārdana set out from his house, while sandalwood powder and dry rice were scattered over him from all sides.* 78 Nārada said: You should call the son of Vinatā to mind, strong-​armed Krishna, for no one else is capable of making the journey. 79 Pradyumna’s son is currently in Shonitapura, which is eleven thousand yojanas from here, Janārdana. 80 The majestic and powerful son of Vinatā travels as fast as thought, so it’ll take him about one hour to bring Bāna into view. 81 Hari listened to what Nārada said, and then he thought about Garuda. Garuda arrived at Krishna’s side and happily awaited his instructions. 82 The conqueror was dark-​haired, dark in colour, and wore bracelets. He had four front teeth and four arms, he was versed in the four Vedas and the six auxiliary sciences, 83 and he was marked with the shrīvatsa. His eyes were like lotuses, his hair stuck out upwards, his skin was soft, his fingers straight, his nails even, the underneaths of his fingernails were pink, 84 his voice was deep and tender, and his arms were strong, round, and reached down to his knees. He looked youthful, he was as solid as a lion and had the face of a lion, and he shone as brightly as a thousand suns. 85 The lord who was visible there was the soul of all beings, the lord who nurtures beings, the one whose eight types of supernormal power the patriarch grants to people when he’s pleased.† 86 While he was being lauded with hymns of praise by all and sundry—​ by the patriarchs, the Sādhya gods, the thirty gods, the storytellers, praise-​ singers, and bards, and by the momentous seers who had mastered the Vedas

* A ritual of blessing, for success on the trip. † These types of power are typically obtained only in the advanced stages of yoga practice. They are mentioned at Yogasūtra 3.45, and listed by Vyāsa’s commentary as:  miniaturisation, levitation, magnification, extension, power of will, mastery over the elements, creative power, and the realisation of wishes.

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and their auxiliary sciences—​ the eternal 87 Vāsudeva, strong-​ armed and glorious, issued instructions for the management of Dvārakā, and then he turned his mind to departure. 88 The god got onto Garuda, and Halāyudha got on behind him, and at the back, behind Bala, Pradyumna the bane of his foes got on too. 89 Defeat Bāna in battle, strong-​armed man. For when battle is in full flow no one is capable of standing before you, and that includes his companions. 90 Fortune is fixed in your favour, and power will prevail. You’ll trounce your enemy the Daitya chief in battle, and his army. 91 Those were the words of the great seers, the companies of perfected saints, and the celestial singers. Keshava heard them all around him as he rose into the sky on his way into battle.

110.  Fights with Fires, Fiends, and Fever Vaishampāyana said: While Hari was being acclaimed there by the playing of musical instruments, and by great blasts on conch shells, and by all the thousands of bards, praise-​singers, and storytellers, and by people raising their faces and cheering for victory, he looked just like the moon, and the sun, and Shakra. 3 And the magnificent sight of Vinatā’s son taking off was enhanced and augmented, if you please, by Hari’s splendour. 4 Lotus-​eyed Krishna could now be seen clearly with eight arms, looking like a mountain, thirsting for Bāna the Arrow’s destruction, 5 with his sword, discus, mace, and arrows there on the right-​hand side, and his shield, Shārnga bow, and conch there on the left. 6 If the Shārnga bowman actually constituted a thousand heads, then the thousand bodies were being brought along by Sankarshana, 7 Rāma the invincible, he of the bright weapons, looking like Mount Kailāsa with its peaks, sitting on Garuda like the rising moon. 8 And there was the great Pradyumna, looking strong-​armed and ever-​youthful as he advanced boldly towards battle. 9 As the powerful bird picked up speed, the force of his flapping wings made numerous mountains shudder and hindered the passage of the wind. 10 Then Garuda rose beyond the path of the wind, and reached the bright path of the companies of perfected saints and celestial singers. 11 After a while, Rāma said to Krishna peerless in battle: Krishna, for what unprecedented reason have we been deprived of our own individual complexions? 12 No doubt about it, we’ve all started to look a golden colour. What’s happening? Tell us the truth. Have we come to the slopes of Mount Meru? 1–​2



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The lord said: We’ve been struck by the light of the fire into which ritual oblations are offered. That’s what’s caused this change in our colour, Halāyudha. 14 Rāma said: If we’ve lost our usual appearance because we’re close to it, then use your own judgement to decide what’s best for us now. 15 The lord said: Son of Vinatā, do what needs doing for us next, and when you’ve done the necessary, I’ll do what’s next after that. 16 When he heard great Keshava’s words, Vinatā’s powerful son quickly went to the River Gangā, 17 took the water out of it, and used it to douse the offertorial fire, which went out. 18 Three men, in my opinion,* are a match for the three worlds: Krishna, Sankarshana, and mighty Pradyumna. 19 After the fire had been put out, the king of birds continued on the journey, making a fearsome great racket with the flapping of his own strong wings. 20 The fires that attend upon Rudra saw them there and thought:  These various men riding on Garuda must be bringing trouble. Who are these three people, and why have they come here? 21 The fires of the mountain range couldn’t agree on the answer, and they initiated hostilities against the three Yādavas. 22 As it happened, an attendant of Bāna’s, who could travel at the speed of thought, was commanded by Bāna to observe the whole business and report back. Once he’d been briefed, he bowed hurriedly 23 and voiced his agreement, and then he came and watched as the fighting took place in the great battle between Vāsudeva and the combined fires. 24 All the fires took part. The five famous fires suitable for the offerings made to the ancestors with the call of svadhā were there, namely the Khasrima Fire, Kalmāsha the Black-​Speckled Fire, Dahana the Fire that Burns, Shoshana the Fire that Withers, and powerful Tapana the Fire that Scorches. 25 Other momentous fires also stood ready, each with their own armies. The five fires that receive the offerings made to the gods with the call of svāhā fought as well, namely Patara the Fire that’s Piled Up, Pataga the Fire that Flies Up, Svarna the Golden Fire, Agādha the Fathomless Fire, and Bhrāja the Shining Fire. 26  Also fighting were the two great and brilliant fires that receive the offerings 13

*  This opinion is not securely attributed. It could be the opinion of Vaishampāyana, or Garuda, or those who were recently praising Krishna, in the sky or on the ground, or Vyāsa, Janamejaya, the storyteller, or Shaunaka.

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made at soma rites with the call of vashat. And in between those two fires, the great seer Lord Angiras was visible. 27 Krishna the supreme person saw Angiras mounted on a swift chariot, and chuckling softly again and again he called out: 28 Stand and fight, you fires! This is the trouble that’s ordained for you: scorched by the ferocity of my missiles, you’ll flee wounded in all directions. 29 Angiras attacked with a glittering trident. The fight was fierce, and in his fury he almost killed Krishna, 30 but Krishna cut down his glittering trident in battle with superb sharp arrows that had half-​moon tips and were like Yama the destroyer, 31 and then Krishna the great celebrity wounded him in the chest with a glittering pillar-​barbed arrow that was like Yama the destroyer. Krishna roared. 32 Angiras flickered around like a fire, his limbs bathed in streams of blood, then his limbs suddenly stiffened and he fell onto the face of the earth. 33 At that point all the rest of the fires left there in a hurry, heading for Bāna’s town, and so did our four sons of Brahmā.* 34 Lotus-​eyed Krishna lifted his conch shell to his mouth and blew it with the force of the wind, like a cloud breathing out the moon. 35 And after he’d inspired terror by sounding his conch, bold Krishna descended upon the town of Bāna the wonderworker. 36 To the sounding of conches and the great booming of kettledrums, Bāna’s forces quickly armed themselves all over, 37 and then his enormous army of many tens of millions of servant monsters went off into battle with weapons glinting. 38 Incalculable, immeasurable, and indestructible, when gathered as a unit the army was like a huge solid stormcloud, or a pile of black kohl. 39 Daityas, Dānavas, and monsters, with shining weapons and led by gangs of tormentor fiends, clashed with Krishna and fought. 40 These demons were like fires bright with flames all around, and with their blazing mouths they drank the blood of our four in battle. 41 Then strong-​ armed Rāma said to Keshava:  Krishna, strong-​ armed Krishna. Cause them severe distress. 42 When wise Baladeva provoked him like this, Krishna, supreme person and supreme missile expert, took up a fire missile that was like Yama the destroyer, and tried to kill them with it. 43 He dispersed the flesh-​eating demon hordes with the power of his missile, and then he quickly advanced until they could see the rest of the army.

* Krishna, Rāma, Pradyumna, and Garuda.



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The army there on the earth consisted mostly of gangs of tormentor fiends armed with spears, pikes, lances, swords, staffs, and iron clubs. 45 All the warriors stood there in their multitudes, with fearsome vehicles of various kinds that looked like clouds or mountains—​like clouds tossed around by the wind, or like mountains scattered around. 46 Rāma, riding on the son of Vinatā, saw them and said to Krishna: Krishna, strong-​armed Krishna. Since this army is still in evidence, supreme person, I myself would like to fight with them in battle. 47 Krishna said to him: That same thought had also occurred to me. They’re crazy for battle, and I’d like to fight with them. 48 As I fight facing forwards, the eagle must be sure to stay in front of me, Pradyumna must stay on my left-​hand side, and you must stay on my right. 49 We must protect each other in this great and fiendish battle. When they agreed this between themselves they were still riding on the supreme bird, 50 but soon there was the fearsome sight of Rohinī ’s son looking like Death trying to burn all beings at the end of the age, Rohinī ’s son fighting in battle with his mace, club, and plough, weapons that looked like mountain peaks. 51 Hugely strong, and wise in the ways of war, as the battle raged he dragged enemies towards himself with the tip of his plough, then crushed them with his club. 52 As they fought on in their thousands, Pradyumna the man-​tiger held the Dānavas back with webs of arrows on all sides. 53 Janārdana, bearing his conch, discus, and mace and looking like a pile of glossy black kohl, gave a series of blasts on his conch, then carried on fighting. 54 And Vinatā’s glorious son bashed his enemies in battle with blows from his wings, and wounded them with his claws and the tip of his beak. 55 As the battle continued and those fearsomely bold warriors hammered away at the army of Daityas, the army was damaged by the downpours of arrows and became divided, 56 and when the troops became divided, Fever arrived, seeking to protect them. He had three legs and three heads, and he was hard to beat in battle. 57 Armed with hot coals and as terrible as Yama or as Death the destroyer, he was roaring with a racket like that of a thousand-​cloud thunderstorm. 58 In a fury he tauntingly said to Halāyudha: Why are you drunk on your own strength like this? Can’t you see that I’m on the battlefield? Stand and fight! Stand and fight! At the battlefront you won’t get away from me alive. 59 After he’d said that, he burst out laughing and charged at Halāyudha, inspiring terror with two of his horrendous fists, each of which looked like the fire at the end of the age. 60 As Rohinī ’s son moved swiftly around the battlefield in thousands of circles, Fever couldn’t make out his exact position. 61 Then the peerlessly 44

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powerful Fever threw his hot coals fast enough to hit the target, Rāma’s mountainous body. 62 Some hot coals rebounded off his chest and fell onto a crest of Mount Meru, and after they’d landed they exploded and blew the mountain peak into smithereens. 63 The hot coals made Krishna’s elder brother blaze up with anger, but then suddenly his body was suffused with weariness and he found himself sighing and yawning. 64 His vision was distorting, and he was suddenly tottering with his body-​ hairs stiffening and his eyes aching with exhaustion, wheezing as if his mind was closing down. 65 Maddened, his mind reeling, the plough-​bearer said to Krishna: Krishna, strong-​armed Krishna, bringer of safety. I’m aflame, my boy. I’m being burned all over! How can I be rid of it? 66 When Halāyudha said this Krishna hugged him with great affection, and then the burning heat left him. 67 Now Vāsudeva got really angry and said to Fever: Come here! Come here, Fever, and fight! Whatever powers you have in pitched battle, sage of war, show them off on me in battle. 68 When Fever the great illness heard this, he used his two right arms to throw hot flame-​charged coals at him. 69 Mighty Krishna was aflame for a moment, but when it came to fighting back he was the best, and the fire went out again. 70 Then Fever bashed Krishna on the back of the neck with three arms that were like snakes, and thumped him on the chest with one fist. 71 The fight was long and noisy between those two man-​ lions, Fever and the great Krishna. It sounded like lightning-​bolts striking mountains. 72 Krishna and Fever, two great masters, fought viciously with life and limb, and they fought against each other for a good while. They could be heard there, saying: You don’t attack like that, you do it like this! Fever flew through the air decked in wonderful gold, but the lord of the world, in battle in bodily form, used the bracelet on his arm to crush him in the heat of battle and send him towards Yama’s domain. 73

111. Fever Departs Vaishampāyana said: Thinking that Fever was dead, Krishna the ruin of his foes, using all the strength of his two arms, threw him down onto the face of the earth. 2 But just before those two arms let go of him he entered into Krishna’s body, and he wouldn’t let go of peerlessly powerful Krishna’s body. 3 Krishna, suffused by the peerlessly powerful Fever, suddenly stumbled and nearly fell to the 1



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ground. 4 Krishna yawned, and stumbled again badly. The hairs on his body stiffened and quivered, and he was overcome by drowsiness. 5 The supreme person understood that his body had been possessed by Fever, so he produced another Fever to destroy the first Fever. 6 But then, when peerlessly powerful Krishna was just about to destroy Fever, an incorporeal voice in the sky spoke to him and said:  7 Krishna, strong-​armed Krishna, the Yadus’ impeccable pride and joy. Whatever you do, don’t kill this Fever. You must protect him. As soon as those words were spoken, Hari released him voluntarily. 8 Fever had something else to say to him. He said: But I am the only Fever on earth. Brilliant fighter, as a favour from you, may there be no other Fever. 9 The lord said: You shall be the one and only Fever in the world, just as you wish. I’ll reabsorb the other Fever I produced.* 10 Fever said: I’m fortunate and I’m favoured, since you’ve granted my wish. But what is your wish, discus-​wielding warrior? Name it and I’ll grant it. 11 The lord said: If anyone bows to me and tells with a focused mind of the courage we two have shown in this great duel with the strength of our arms as our only weapons, may they surely be freed of their fever, Fever. After the great man Krishna had said this to him in person, Fever bowed his head to Krishna in agreement, and then strode away from the battlefield. 12

112.  The Battle against Bāna Vaishampāyana said: Then, all together, the three of them mounted onto the son of Vinatā and carried on fighting, like three fires in battle. 2 Those powerful men were even more powerful when they were mounted on the son of Vinatā, and they wounded all of Bāna’s troops with downpours of arrows in battle, roaring as they did so. 3 Damaged by the downpours of arrows and by blows from the discus and plough, the huge army of illustrious Dānavas flared up with rage. 4 Like a fire in the undergrowth blazing up when it finds some dry kindling, 1

* Compare Mbh 12.272–​74, which narrates how Fever was created by Shiva, used by Indra in the killing of Vritra, and divided into many different forms at Brahmā’s request.

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the fire caused by Krishna’s arrows took hold and grew, 5 and as it burned up thousands of Dānavas at the battlefront it looked like the brilliant fire at the end of the age. 6 When he found that his great army was being broken apart despite the zeal of its various weapons, Bāna made a speech to keep it in check. He said: 7 Why would warriors born in the Daitya lineage be overcome with such fear as soon as they come up against some skill? Run away into the great battle! 8 Why are you all leaving your armour behind, leaving your daggers, clubs, harpoons, swords, shields, and axes behind, and heading off into the sky? 9  Think of your own birth and standing, and our alliance with Hara, and don’t leave. I, for one, am staying. 10 When these words were spoken, all the Dānavas heard them, but they ignored them and ran away, stricken with terror. 11 Nonetheless, residual gangs of tormentor fiends remained in the army’s vanguard after it had broken up, and they made up their minds to fight once more. 12 Bāna’s heroic friend and minister—​namely, Kumbhānda—​surveyed the broken army and made a speech. He said:  13 Bāna here is resolute in battle, and so are Shankara and Guha. So why would you abandon the battle, befuddled by fear? 14 Then bold Rudra mounted a chariot prepared by Lord Nandin, and with his lips bitten together he rushed off towards where Hari was. 15 The chariot was harnessed to lions, made a huge racket, and seemed to guzzle up the intervening space. It looked like the moon breaking free of the clouds on full-​moon  night. 16 Hari came towards him on the son of Vinatā, firing away, but as he did so Hara the champion became irritated and injured him with a hundred iron arrows. 17 When enemy-​destroying Hara hurt him with arrows, Hari, irritated in turn, took up his superb downpour missile, 18 and then hundreds and thousands of smooth-​jointed arrows came flying down upon Hara’s body from all directions. 19 Now Rudra, the supreme missile expert, was angry, and he launched a fearsome fire missile. It was like a miracle. 20 As the fire burned the four of them their bodies were scorched all over, but they were hidden behind the arrows and couldn’t be seen. 21 When Hari was hidden behind the fire weapon, each and every one of the main demons roared like a lion, thinking he’d been killed. 22 But glorious Vāsudeva, the supreme missile expert, endured that weapon in battle, and then selected his water missile. 23 And when wise Vāsudeva launched the water missile, its oceanic power extinguished the fire weapon.



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Now Bhava fired four missiles, each one of them like the fire at the end of the age: the devil missile, the monster missile, the missile of Rudra, and the missile of Angiras. 25 To resist those missiles, Vāsudeva fired the wind missile, the sun missile, the missile of the Vasus, and the missile of confusion. 26 After using his own four missiles to resist his opponent’s four, Keshava selected the missile of Vishnu, which was like Death with his mouth gaping, 27 and when he fired the missile of Vishnu each and every one of the main demons ran away. They all ran in all directions, their eyes stupefied by fear. 28 The world was plunged into darkness. Nandin couldn’t be seen, and nor could the chariot, or Rudra. Then Tryambaka burst into flames. 29 With his body blazing in two different ways—​blazing with fury and blazing from the power of Keshava’s weapon—​ four-​ faced Rudra picked up the arrow that had destroyed the triple city.* 30 As three-​eyed Rudra drew his bow the great Vāsudeva read his mind and knew he intended to launch it, 31 and so the supreme and mighty person acted quickly, selected a missile called the yawn-​maker, and made Hara yawn. 32 As the Shārnga bow twanged and the Pānchajanya conch sounded, all creatures watched the god yawning and were afraid. 33 Then, on a chariot with horses driven by Kumbhānda, Guha charged at Krishna, Bala, and Pradyumna. 34 Guha rammed their bodies with masses of arrows, but the three of them, their bodies soaked in masses of blood, fought back against him like three fires. 35 Blazing with glory and wise in the ways of war, those three hit him with three supreme missiles: a wind missile, a fire missile, and a downpour missile. 36 The great god Guha wielded a blazing bow and fired masses of blazing arrows, but they swallowed up his masses of arrows with their magic missiles. 37 As the battle raged, Guha, his lips bitten together, then picked out a dangerous and deadly missile called the Brahmashiras missile. 38 The vicious Brahmashiras is as brilliant as the thousand-​rayed sun. It can destroy the world, it’s supremely difficult to counteract, and when it was fired 39 and all the great elements were running away everywhere in panic, brave Keshava the killer of Keshin took hold of his discus. 40 His discus is famous across the world for resisting and destroying the power of every other missile. The great man’s discus is irresistible, 41 and its power took away the brilliance of the Brahmashiras missile, like clouds obscuring the sun’s great orb at the beginning of the monsoon. 24

* See the footnote to Hv 61.44 above.

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When the mighty Brahmashiras missile was stripped of its brilliance and potency, Guha picked up a golden spear. 43 That spear looked like the fire at the end of the age. It blazed like a huge meteor and was fitted with lines of bells. Guha, furious, hurled it, 44 and the great spear sped through the sky with its tip blazing, seeking Krishna’s death, as if its mouth was gaping open. 45 Indra and all the leaders of the immortals saw the flaming spear and were deeply disturbed, saying that Krishna would be incinerated. 46 But just before the great spear reached him in the great battle, he rebuked it and made it fall to the ground with the mere sound of his growling, 47 and when the great spear was struck down shouts of praise were heard on all sides, and Vāsava and all the gods roared like lions. 48 As the gods roared, majestic Vāsudeva once again took up his discus, the destroyer of beings. 49 But while the immeasurably glorious Krishna was brandishing the discus, Kotavī saw it, and she went and stood in front of him. He stopped and said: Go away! You go away! Shame! Shame! 50 At that juncture, while musical instruments were playing, kettledrums booming, and Daityas roaring like lions, Bāna came up to Krishna. 51 He’d watched Krishna, the peerlessly powerful bull of the Yadus, advancing through the battle mounted upon the son of Vinatā, and now he intervened. 52 Bāna said: Stand and fight! Stand and fight! You won’t get away from me alive today, and you won’t see Dvārakā again, or your friends who live in Dvārakā. 53 You’ve been summoned by Death, Mādhava, and by the time you see the treetops turn the colour of gold in the light of today’s setting sun, I’ll have defeated you in battle and you’ll wish you were dead. 54 You with the Garuda banner! When you come up against me in battle today, how will you compete with your eight arms against someone who has a thousand? 55 I  shall surely defeat you and your relatives in battle today, and when you’ve been struck down in Shonitapura, Dvārakā will be just a memory to you. 56 Today you must learn that when they’re holding all manner of weapons and decorated with all manner of armbands, my thousand arms are like ten million. 57 As he thundered on, fearsome words flooded out of him like waters flooding out of the sea, or like waves tossed up by the wind, 58 and his eyes became deranged with fury. He was like a massive sun rising into the sky intent on burning up the world. 59 The lord said: Why are you boasting, Bāna? Champions who stand firm in battle don’t boast. Come here, come here into battle and fight. What’s the point of your idle boasting? 60 If wars were won with words, Diti’s darling, you’d be sure to win every time, but you keep on prattling about something that’s not yet 42



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happened. 61 Come here, demon Bāna, come here and defeat me, or else you’ll fall face-​down onto the ground and lie there at last, defeated and despondent. 62 After making this speech, Krishna wounded Bāna in battle with swift unerring arrows that blazed with power and cut him to the quick, 63 and then Bāna, smiling, covered Krishna with storms of arrows that came thick and fast and seemed almost to be on fire. In this terrible battle 64 the two adversaries used sharp arrows, and then they used maces, iron bludgeons, and javelins. They careered around vigorously in battle, both of them abusing each other, both of them on their guard. 65 Bāna enveloped Keshava with clubs and pikes. 66 When the wielder of conch, discus, and mace clashed with Bāna, a man with eight arms fought against a thousand arms. 67 Bali’s son had a supreme celestial missile that Brahmā had bestowed upon him previously. Created as a result of his austerities, it was huge and irresistible and could destroy all his enemies in battle, and he now launched it. 68 When it was launched all the directions took on a grim appearance, their districts descended into darkness, and nothing could be discerned at all. 69 The Dānavas paid homage to Bāna with exclamations of praise, but the words shouted by the gods were ones of horror and reproach. 70 Then the full power of the missile kicked in, and vicious storms of burning arrows rained down with great force. It was terrible to behold. 71 When Bāna had launched the missile and Keshava was being burned, the wind didn’t stir and the clouds didn’t move. 72 Then Lord Madhusūdana chose a very swift missile which was like Yama the destroyer in battle. It was called the downpour missile, 73 and after the downpour missile had been activated by its magic words the Dānava’s weapon was neutralised, and all the companies of gods roared and rejoiced. 74 When his weapon was destroyed, the Daitya swelled up with rage, your majesty, and as Keshava sat upon Garuda, Bāna once again enveloped him with clubs and pikes, not forgetting spears and hammers. 75 But Keshava the destroyer of his enemies quickly warded off Bāna’s entire storm once again, just as it was about to strike. 76 During the battle there was a duel between the god’s vehicle and the Daitya’s vehicle, a duel between Garuda and the fighting peacock. 77 In their fury the peacock and Garuda both attacked each other with strikes of their wings and beaks, and with the claws on the ends of their feet. 78 The peacock was brilliant and energetic, but Vinatā’s son was angry and angry, and he grabbed it by the head, stabbed it with his beak, 79 and thumped it with his right wing. Mighty Garuda then used his feet to give it several terrible

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wounds on its sides, 80 and mighty Garuda then pulled it around at speed, pulled it apart, and threw it down senseless like a mountain thrown down from the sky. 81 When his peacock was felled by the bird Garuda, Bāna thought about the task before him, and he was seriously worried. 82 Lord Rudra saw that Bāna was downhearted and seriously anxious in battle, but when he thought about protecting Bāna, he felt sick. 83 So in a solemn tone of voice the great god Rudra said to Nandin: Little Lord Nandin, go and take the chariot over to where Bāna is. 84 As for me, if I get close to gangs of tormentor fiends, my mind gets unsettled. You’re in charge, my boy. Go and protect Bāna. Off you go. 85 Nandin the supreme charioteer replied saying that he would, and then he took the chariot over to where Bāna was and softly said to him:  86 Quick, mighty Daitya, come and get on this chariot. Bāna agreed, and got up onto the chariot belonging to the great god Rudra. 87 Then, after mounting the chariot belonging to the boundlessly brilliant Bhava, Bāna the supreme missile expert, furious and full of machismo, revealed the fierce and flaming missile that’s called the Brahmashiras. 88 Lotus-​ born Brahmā had created the Brahmashiras for the purpose of protecting the world, but nonetheless, when it was kindled, the world started trembling. 89 Majestic Krishna destroyed that weapon with his discus. Then he addressed Bāna, who was peerless in battle, his glory renowned the world over. He said: 90 Where are those boasts of yours now, Bāna? Why aren’t you boasting? Here I am, ready for battle, so be a man and fight. 91 In the old days there was a powerful man named Arjuna Kārtavīrya. He had a thousand arms, but in battle Rāma Jāmadagnya reduced him to two arms.* 92 And since you, too, are arrogant because of the power of your arms, my discus will extinguish your arrogance at the battlefront in exactly the same way. 93 So stand there while I remove the arms that make you arrogant. You’ll not escape from me at the battlefront today! 94 Then, roaring like a cloud thundering at the end of the hot season, Krishna the man-​tiger picked up his discus of a thousand spokes in order to destroy Bāna’s arms. 95 The discus contained all the brilliance of the shining sun, the moon, and the patriarchs, 96 and when it was poised opposite Bāna, filled with that brilliance and blazing brightly with splendour, it sucked all the brilliance out of his body.

* See above, Hv 23.137–​55 and 31.97–​103.



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Kotavī saw Lord Vāsudeva on the battlefield with the discus in his upraised hand, and she went and stood in front of him with no clothes on. 98   Appointed by the goddess Umā Vijayā in order to save Bāna, she had removed all her clothes while she was invisible again, and now she stood there once more in the midst of battle, with no clothes on, her eyes red with indignation. 99 Intent upon protecting Bāna, she said: Surely, god, you shouldn’t kill Bāna, who’s never been matched in battle. 100 Then strong-​armed Krishna, the supreme assailant, lost his temper. As the hostilities continued, he shook his supreme discus and said to Bāna: 101  Fight! Fight in the battle! Kotavī stands here on your behalf, as if you’re incapable of battle. Shame upon your masculinity, Bāna! 102 After saying this, mighty Krishna, the supreme missile expert, closed his eyes and hurled the discus towards Bāna. 103 Vishnu’s missile certainly had a firm hub, and as it span across the battlefield at speed it went so fast that it couldn’t be discerned, like a firebrand whirled in a circle. 104 The discus cut Bāna down to size at the battlefront, cutting off his one thousand arms one by one in succession. 105 Stripped of his arms and soaked in masses of blood from his streaming body, the great demon looked like a mountain. 106 Lofty Krishna wanted to throw the discus again, to kill Bāna, but the great god Rudra came up to him with Kumāra and said: 107 Krishna, great god Krishna, I know that you’re the supreme person, the killer of Madhu and Kaitabha, and the eternal god of gods. 108 You’re the origin of the universe and the process of the worlds. The three worlds wouldn’t be able to defeat you, god, even with all their gods, demons, and humans. 109 So you must withdraw this celestial discus that you’re poised to use. It can’t be resisted or repressed, and it strikes terror into your enemies in battle. 110 I’m asking for your indulgence, killer of Keshin, because I’ve promised security to Bāna here, and I mustn’t go back on my word. 111 The lord said: Bāna here shall remain alive, god. I  withdraw the discus. You, god, are to be honoured by all, gods and demons alike. 112 Homage to you, Maheshvara. I shall depart. What needs doing hasn’t yet been done, so you must excuse me. 113 After telling the great god Rudra that, Krishna quickly departed on Garuda for the place where Pradyumna’s son was beset by arrows. 114 After Krishna had departed, Nandin helpfully said to Bāna: Bāna! Dance, Bāna, it’ll be the best thing for you. 115 So, prompted by Nandin’s words, Bāna, with his limbs soaked in masses of blood, did indeed dance for his life in front of Shankara. 116 The Dānava had 97

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become terrified, and he cut a pitiful figure as he danced with his mind reeling and his eyes clouded with terror. 117 Maheshvara said: Name your wish, Bāna—​whatever stirs in your heart. I’m inclined to be favourable to you. The time has come for you to get your wish. 118 Bāna said: May I always be ageless and immortal, my lord. This shall be my first wish, god, if you approve. 119 Maheshvara said: You’re like the deities, Bāna. You won’t die. Now name another wish. I’ll always oblige you. 120 Bāna said: Bhava, may your devotees be blessed with sons if they carry on dancing as I  do, even though I’m troubled by wounds, dripping with blood, and in terrible pain. 121 Maheshvara said: For devotees of mine who fast, practise forgiveness, focus upon honesty and truthfulness, and dance, it will be as you say. 122 Bāna said: Being shorn by the discus has caused me terrible, acute pain. So for my third wish, Bhava, may my pain be eased. 123 Maheshvara said: Bless you, it’ll be as you say. Your pain will abate and your body will become healed and healthy. I’ll grant you a fourth wish, demon. Choose whatever you want. I’m not turning my back on you, my boy. Indeed, I’m glad to favour you. 125 Bāna said: May I  be the best in the lineage of the tormentor-​fiend gangs, my lord and master, and may I become famous by the name of Mahākāla the Great Destroyer. 126 Maheshvara said: Great demon renowned for your strength and your manliness, I’ll grant you yet another wish. Choose whatever it is you might want, if you please. 127 Bāna said: Truest of gods, may my limbs not make me at all ugly. Now that I’ve got just two arms, Bhava, may my body not be ugly. 128 The great god said to Bāna, who was now standing next to him: It will be so, Bāna, just as you’ve requested. 129 After the holy three-​eyed god had said all this in the midst of his entourage, he disappeared there and then, while all beings looked on.



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113.  Return to Dvārakā Vaishampāyana said: The great snakes that had struck Aniruddha’s body in the form of arrows were still enveloping it. But now, as soon as they set eyes upon Garuda, 2 the serpentine arrows all obeyed their nature: they all suddenly withdrew from his body and fled into the earth. 3 Noble Krishna had a look at Aniruddha and stroked him, and then, standing there with his heart full of joy and his palms together in respect, Aniruddha said: 4 God of gods, you’re always victorious in battle. Who, indeed—​and that includes Shatakratu himself—​would be able to stand against you? 5 The lord said: Quick, get onto Garuda. We must leave for the city of Dvārakā. Hearing this, Aniruddha and the Dānava’s daughter climbed aboard. 6 Then, when they were all mounted on Garuda, those bulls of men set out on their long journey. Having defeated the great demon Bāna, 7 they rose into the sky and headed in a westerly direction. Below them, all different colours, grazing in their thousands in the woodlands on the coast, 8 were Bāna’s cows. Sitting on Garuda, the imperishable god who made all the worlds noticed them, and set his heart on them. He said: 9 Satyabhāmā told me to bring her back some of Bāna’s cows. She said it’s because they drink the milk of those cows that the great demons don’t grow old. 10 She said I should please bring some back for her as long as it didn’t hinder our mission, but that I mustn’t set my heart on them if it would compromise our main task. 11 Those are the cows that we can see there. But they’ve spotted me, and they’re all grouping together and entering Varuna’s ocean. There’s some work for us to do here! 12 Garuda agreed, and he immediately put some wind on his wings and dived right down close to the ocean, the lair of Varuna. 13 Then Varuna’s vicious army came up to Vāsudeva, raised its various weapons, and attacked. 14 But as Varuna’s forces came charging into battle in their thousands, they were quickly broken apart, and they returned to that same lair of Varuna. 15 Varuna sent sixty thousand and sixty hundred chariots into battle with flashing weapons, 16 but when the army was scorched on all sides by Krishna’s floods of arrows it couldn’t hold a position, and it returned, broken, to Varuna. 17 While the seers, gods, light-​elves, and companies of celestial nymphs praised him again and again, Varuna got ready. 18 While a handsome white umbrella was held over him streaming with water, he brandished his best bow 1

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and stood ready. 19 The angry lord of the waters was augmented by the armies of his sons and grandsons, and he stretched his great bow as if he were issuing a summons to battle. 20 Blowing on a conch shell, Varuna then charged angrily at Hari just as Hara had, and enveloped him in floods of arrows. 21 So mighty Janārdana blew his ocean-​born conch Pānchajanya, and filled all the directions with downpours of arrows in turn. 22 Although Varuna was troubled again and again by torrents of arrows, Varuna carried on fighting the battle against Krishna with something of a smile. 23 So Vāsudeva, unflinching in battle, intoned the magic words that activated the terrible missile of Vishnu, and then he stood before Varuna and said:  24 This is the deeply vicious missile of Vishnu, which crushes my enemies, and I’ve now primed it to kill you, so stand up and be steadfast. 25 When the missile of Vishnu was activated, the powerful god Varuna of course shot at it using the missile of Varuna, and gave out a roar. 26 But as the water that unfolded from Varuna’s weapon issued forth, Vishnu’s weapon just soaked it up, winner of wars. 27 Then the mighty missile of Vishnu blazed up again, and all of Varuna’s troops were burned and fled away in all directions in terror. 28 Varuna saw them burning and said to Krishna: Remember the unmanifest primordial matrix, of which the manifest world is a sign. Shun the quality of darkness, momentous man. Why are you deluded by the quality of passion? 29 You always used to concentrate upon the quality of clarity, wise lord of yogis. Renounce the vices that stem from the five elements, and renounce the ego!* 30 I’m definitely older than this manifestation of Vishnu,† and by dint of being your elder I deserve your respect. So why do you want to burn me here? 31 Surely a fire can’t fight against another fire. Put your anger aside, supreme warrior.

*  There is an intertextual irony to Varuna’s words here, since Krishna exhorted Arjuna Pāndava in similar terms in the Bhagavad-​Gītā. In the sānkhya philosophy, the unmanifest matrix (on which see Hv 104.9–​ 12 above, and what follows below) consists of three qualities—​clarity, passion, and darkness—​in equilibrium. The periodic manifestation of the psychophysical universe is a result of their imbalance, and the manifest universe is internally variegated because their proportions vary from place to place. The quality of clarity is conducive to liberation from the cycle of rebirth. On the three qualities, see especially Bhagavad-​Gītā 14 and 17–​18. †  Varuna certainly predated Vishnu’s manifestation as Krishna. More broadly, Vishnu is usually listed as the youngest of Aditi’s sons (see Mbh 1.59.14–​16 and 1.60.35), and so he is Varuna’s younger brother as well as Indra’s.



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No one will match you, for you’re the source of the world. 32 First, of course, you created the matrix, who dutifully transforms herself, through the ripening of karmic seeds, in accordance with good works that were performed previously. 33 In the beginning, using only the matrix, you created this world that’s made of fire and soma. So why would you, of all people, esteem the likes of me? 34 Brilliant god, you and you alone are forever the unconquerable, eternal, indestructible, changeless, self-​born nurturer of beings. 35 So protect me. You should protect me, impeccable god! Homage to you! You’re the world’s prime mover—​it was promulgated by you alone. 36 Great god, are you playing, like a child playing with its toys? I’m certainly not hostile towards the matrix, and nor am I harming her. 37  The matrix exists within her transformations, supreme person, and when her transformations have ceased, you, as is your wont, carry on. 38 You’re the transformation of all the transformations in the house of transformation, faultless god, and you always transform the fools who don’t know their duty. 39 For indeed, the matrix is always beset with faults through the quality of darkness, or stained through the quality of passion, and hence delusion occurs. 40 But you know the precedent and the consequent, you know everything, you possess supernormal powers, and you’re practically the patriarch himself, so why do you make us all go astray? 41 On hearing this, Krishna laughed and said: God of awesome powers. In the interests of peace, give me the cows. 42 Varuna said: Formerly, god, I  made an agreement with Bāna. How can I  render that agreement worthless and act contrary to it? 43 I’ll never surrender the cows as long as I live, bull-​eyed god. That’s the agreement I’ve made. So if you must take the cows, you’ll have to kill me first.* 44 When Varuna said this to him, the famous Mādhava simply gave up on the cows. He burst out laughing, and paid his respects to god Varuna. Then, in the company of Shakra and other immortals, he continued the journey towards Dvārakā. 45 The gods including the Maruts and the Sādhyas followed him there, winner of wars. He was the lord of the universe and the immutable origin of all creatures, 46 and the Ādityas, Vasus, Rudras, and the two mighty Ashvins followed him as he approached in glory and triumph. 47 Even from a distance the bearer of the discus and mace saw that Dvārakā had garlands on its gates, and he gave a blast on Pānchajanya. 48 On hearing the noise of the retinue of gods and the sound of Pānchajanya, the whole

* For Varuna and the cows, compare the story at Hv 45.20–​34 above.

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of Dvāravatī became incredibly excited, 49 and the Yādavas paid homage to Krishna as he sat upon the son of Vinatā in supreme glory, looking like a pile of black kohl. 50 With seers, gods, light-​elves, and celestial singers praising him on all sides, Govinda paused above Dvārakā, 51 and the finest companies of Dāshārhas witnessed the marvel of the great god and supreme person arriving home after defeating Bāna. 52 As soon as Krishna, the momentous great warrior of the Sātvatas, had landed, word went round among all of Dvārakā’s inhabitants. They said: 53  We’re blessed and we’re favoured, since we’re the ones that Janārdana, the long-​armed lord of the world, protects and preserves. 54 After mounting upon the son of Vinatā and beating the unbeatable Bāna, the lotus-​eyed man has returned, as if all he wants to do is bring joy to our hearts. 55 While Dvārakā’s inhabitants were saying such things, the gods, who had amazing chariots, entered Vāsudeva’s house, 56 and as they assembled, their various kinds of aerial chariots could be seen parked in the sky all around, 57 along with the lions, bulls, deer, elephants, horses, cranes, and peacocks that pulled them. Those aerial chariots could be seen shining there in their thousands. 58 The Rudras, Ādityas, and Vasus, the two Ashvins, the Sādhyas, and the other gods praised each member of the returning party in turn. 59 When they came to Vāsudeva they said: Ah! It’s a great marvel indeed that we have here. 60 Then the citizens honoured all the heaven-​dwellers by sprinkling sandalwood powder and showering blossoms all over them. 61 Keeping their words and thoughts under control, all of Dvārakā’s inhabitants also honoured the heaven-​dwellers by throwing grains of rice, and making deep bows, and burning incense. 62–​64 Bold Vāsava embraced Āhuka’s son Ugrasena, Vasudeva, Sāmba the darling of the Yadus, Sātyaki, Ulmuka, and mighty Viprithu, and he kissed Andhaka and Shubhāksha on the head. Then he said to all the Sātvatas: This man of yours, the delight of the Yadus, has applied himself in battle in glorious and manly fashion. 65 He’s returned to Dvārakā after defeating Bāna in battle in full view of Guha and the great god Rudra. 66 Hari here has returned to his own city after depleting the arms of that thousand-​armed demon perfectly, and making him two-​armed. 67 The purpose for which the great Krishna was born among human beings has been achieved in its entirety. Our sorrows have been lifted. 68 We shall enjoy ourselves drinking delicious liquor in great satisfaction, as we spend our time focusing relentlessly upon the pleasures of the senses. 69 Now that our sorrows have been laid to rest thanks to the arms of this great man, we immortals shall all gladly enjoy ourselves, every single one of us.



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After saying this, and after embracing lotus-​eyed Krishna, the smasher of citadels departed for heaven, surrounded by all the ranks of the immortals. As for Krishna, now that he was back in Dvārakā he enjoyed himself, surrounded by crowds of Yadus. 71 Hence, lord of the earth, Vishnu did indeed descend onto the earth and become famous as the son of Vasudeva and the prize of the Yadu clan, 72 and it’s for these reasons that the glorious lord was born from Devakī in the family of Vasudeva among the Vrishnis, which is what you asked me about.* 73 After Nārada had completed his enquiries, I told you the answer in summary form.† Before that, Janamejaya, I  told you all the details 74 about Vishnu in the tale of Mathurā, and whenever you’ve had any serious doubt I’ve told you what Vāsudeva did. 75 Krishna and no one else is the marvel, and his presence was a marvel, and in all the tales about marvels there’s no marvel that doesn’t come from Vishnu. 76 Among those who are blessed he alone is the blessed one, and the one who blesses, and the one who nurtures the blessed. Even among the gods and Daityas there’s no one more blessed than lofty Krishna. 77 He is the Ādityas, the Vasus, the Rudras, the two Ashvins, and the Maruts. He is the sky, the earth, and the directions. He is water and light, 78 he is the arranger and the disposer, and also Time the destroyer. He is truth, propriety, austerity, and the eternal brahman. He is the universe. Bow down to him, Bhārata. The lord of the gods is everything. 79 So I’ve told you about the battle against Bāna, and about the greatness of Keshava. Merely by dint of having heard them, your lineage will endure like no other. 80 No injustice will befall a person who thinks about the superb battle against Bāna, and the greatness of Keshava. 81 Janamejaya my boy, the rite has now been completed.‡ While you’ve been asking me questions, I’ve celebrated the career of Vishnu for you in its entirety. 82 If a person thinks about this whole Book of the Marvel,§ your majesty, then they’ll have a long life and nothing bad will ever happen to them. 70

* This refers back to Janamejaya’s long question at Hv 30. † This seems to refer to the list of Krishna’s deeds that Vaishampāyana gave at Hv 105, which followed Nārada’s enquiries as narrated in Hv 100. ‡ The rite is Janamejaya’s snake sacrifice, whose completion was narrated by the storyteller at Mbh 18.5.27–​28. The Harivamsha so far is, as it were, a flashback, which here catches up with itself. The rite is simultaneously the rite of reciting the tale. § In many manuscripts the Book of the Marvel seems not just to be an alternative name for the Book of Vishnu, but also to include the backstory of Vishnu’s descent beginning at Hv 30 or 31.

348 The Battle Against Bāna

The storyteller said: In this way, brahmin bulls,* by the time King Janamejaya son of Parikshit had listened to Vaishampāyana’s narration of the Harivamsha, he’d been purified. 84 So, Shaunaka, I’ve now narrated all the lineages for you, in brief and also in detail. What shall I narrate for you next? 83

* Here the storyteller addresses Shaunaka and his assembled guests.

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114. Janamejaya’s Descendants Shaunaka said: Son of Lomaharshana, who are listed as the sons of Janamejaya? Who carried the lineage of the Pāndava greats? 2 The storyteller said: The son of Parikshit had two sons from Vapushtamā his Kāshi wife: Chandrāpīda the Moon’s Crown, who became king, and Sūryāpīda the Sun’s Crown, who knew freedom. 3 Chandrāpīda had a hundred sons, all of them great archers, a fighting force known across the land as Janamejaya, the Force that Makes the People Tremble. 4 Strong-​armed Satyakarna, the eldest of them, became king in the town that’s named after the elephant, and performed rites that featured generous gifts for the priests. 5 Satyakarna’s son was majestic Shvetakarna. He was the soul of virtue, but he had no son, and he departed for the forest to perform austerities. 6 Then, after he’d gone to the forest, Mālinī conceived his child. Mālinī was Suchāru’s daughter, a Yādava woman with lovely eyebrows and several brothers. 7 But before his child was born, King Shvetakarna followed his forebears in undertaking the exalted great departure,* 8 and when she saw that he’d set off, Mālinī of the lovely eyebrows followed along behind him. She gave birth to a lotus-​eyed boy in the woods along the way, 9 but she abandoned him there and then, and carried on following the king. She was an illustrious woman, and she was faithful to her husband just as Draupadī had formerly been faithful to her husbands. 10 On the forested hillside, the delicate infant wailed. But the august child’s stormclouds were made manifest in order to prompt compassion. 11 Two Paippalāda brahmins, the sons of Shravishthā, found him, and, filled with compassion, they picked him up and gave him a bath. 12 His two flanks had been rubbed sore from his wriggling, and were streaming with blood. His 1

* The great departure is a rite of walking until one dies. The Pāndavas and Draupadī ended their lives this way: see Mbh 17.

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two flanks had become as dark as those of a goat, 13 and they stayed just like that when they healed, and because he had thus become goat-​flanked, the two brahmins named him Ajapārshva, Goat-​Flanks. 14 He was raised for the two of them in the house of a weaver. 15 The weaver’s wife raised him because she wanted a son. He became the son of the weaver’s wife, and the two brahmins became his ministers. 16 And the three of them had sons and grandsons who lived side by side in the same way. This is the established lineage descending from Pūru—​the lineage of the Pāndavas. 17 Here’s a verse on this topic that was formerly sung by Nahusha’s wise and happy son Yayāti, at the commencement of his old age:* 18 No doubt about it, even if the broad earth could exist without the moon, the sun, and the planets, she could never for a moment exist without the descendants of Pūru.

115.  Janamejaya and Vyāsa Shaunaka said: You’ve recited the Harivamsha, including every one of its sections, just as they were formerly recited by Vaishampāyana, Vyāsa’s learned disciple. 2 It’s nectar, it’s full of true stories, and as it’s recited it delights us just as nectar would, and destroys all our sins. 3 But son of a storyteller. After King Janamejaya had heard this unsurpassed tale, what did he do then, immediately after the snake sacrifice? 4 The storyteller said: I’ll tell you what King Janamejaya started doing after he’d heard this unsurpassed tale, immediately after the snake sacrifice. 5 When that sacrifice was completed, Parikshit’s son the king set about making the necessary preparations for offering a horse sacrifice. 6 Summoning his priests, his chief priest, and his teachers, he declared that he was going to offer a horse sacrifice, and ordered the release of the horse. 1

The great Krishna Dvaipāyana Vyāsa, who knows every precedent and consequent, discerned his design, and immediately came to visit the irrepressible son of Parikshit. 7

* For Yayāti and his old age, see Mbh 1.70.31–​46; Mbh 1.78–​80; and Hv 22 above. For other pronouncements of his on the occasion of his taking back his old age, see Hv 22.35–​40.



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When Parikshit’s son the king saw that the seer had arrived, he gave him a seat, gave him water for his mouth and his feet, and honoured him as prescribed in the Shāstras. 9 Then, while the two of them were sitting there in the company of Janamejaya’s superintending priests, they told all manner of wonderful tales that were based on the Veda, Shaunaka. 10 And when the tales ended, the king questioned the sage, the grandfather of the Pāndavas and his own great-​great-​great-​grandfather. He  said: 11 The great Bhārata tale is great in import and great in extent, but it went by in what seemed to me like just a moment, so good was it to listen to. 12 With its profuse and magnificent stories, that tale truly confers glory upon everyone. It’s as if when you put it together, brahmin, you were pouring milk into a conch shell. 13 But just as one can never have enough nectar or enough of the joys of heaven, in the same way, although I’ve heard this Bhārata tale, I haven’t had enough of it. 14 So, with the omniscient seer’s permission, I have a question to ask, my lord. In my opinion, the cause of the destruction of the Kurus was Yudhishthira’s rājasūya rite. 15 Since the unstoppable warrior-​princes have come to ruin and grief, I  suspect that the rājasūya was arranged in order to cause the war. 16 For Soma is said to have performed a rājasūya once upon a time, at the end of which there was that great big war over Tārakā; 17 and Varuna also performed one, and at the end of that great and grand rite there was a war of gods and demons that caused the destruction of all creatures;* 18 and the royal seer Harishchandra also performed this rite, and on that occasion there was the fight between Ādi and Baka,† which annihilated the kshatriya class. 19 So as soon as the noble Pāndava also performed this formidable rite, the great war of the Bhāratas was stacked up like a bonfire. 20 But if the war that destroyed the world was rooted in the great rājasūya rite, then why wasn’t that rite prevented? 21 For the various aspects of the ritual are hard to accomplish successfully, and so if the rājasūya wasn’t going to be prevented then the destruction of the people became inevitable as soon as one ritual aspect was done badly. 22 You yourself are the grandfather of all our forefathers, you know what’s happened and what’s yet to happen, you’re our creator and our protector. 23 So why did the man who was guiding those sensible people let them fall away from prudence, my lord? For it’s when they’re unprotected and poorly guided that people make mistakes. 8

* Varuna’s rājasūya rite and the war that followed it are mentioned at Mbh 9.48.11–​14. † The story of the fight between Ādi and Baka is told in the Mārkandeya Purāna.

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Vyāsa said: Now now, my calf. Those grandfathers of yours had been possessed by time. They didn’t ask me what was going to happen, and I don’t reveal it unless I’m asked. 25 I  can see that it’s pointless to announce what’s going to happen, for I’ll not be able to alter the course that time’s decided upon. 26 However, since you’ve asked me about this, I’ll describe the future that’s to come. But time is powerful, so hearing this won’t enable you to do anything about it, 27 either out of anger or out of enterprise. You won’t in fact be under human control, for the line that’s drawn by time is as hard to step beyond as the line between land and sea. 28 The horse sacrifice is famous as the supreme ritual of the kshatriyas. This being the case, Vāsava will venture to attack your sacrifice. 29 If there were any way of staving off a divine plan through human action, your majesty, then you ought not to offer that rite. 30 But Shakra won’t be at fault, and nor will your company of teachers, or you as the patron of the rite. In this matter, time will be the paramount lord. 31 You have to understand that the triple-​world, together with its contents mobile and immobile, is established by time, ruled by time, and obedient to time. 32 And just as a king who performs rituals will go to heaven, at the end of the age brahmins who sell the rewards of rituals will go to heaven as well. 33 Janamejaya said: What will cause my horse sacrifice to be interrupted, your holiness? When I’ve heard about the cause I’ll guard against it, if that’s possible. 34 Vyāsa said: The cause of the interruption will be that the brahmins have been antagonised, my lord. Try to avoid that, and good luck to you if you do. 35 The rite upon which you’ve resolved—​the horse sacrifice, scorcher of your foes—​will never again be performed by kshatriyas as long as the earth endures. 36 Janamejaya said: If my horse sacrifice is interrupted and it’s thought to be my fault, then I’ll be in grave danger from the blazing fire that is the curse of the brahmins. 37 And how can a virtuous man like me reach the heavens if he’s fallen into disgrace? That would be like a bird that’s caught in a snare being able to fly off into the sky. 38 But since you’ve perceived that in future the horse sacrifice will fall into disuse, if it will subsequently be reintroduced then you must cheer me up by saying so. 39 Vyāsa said: The rite was received from the gods in the first place, and it will survive among the brahmins, for brilliance bestowed by brilliance abides only within brilliance. 40 In the kali age a certain army commander, a brahmin descended 24



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from Kashyapa, will burst onto the scene and revive the horse sacrifice once again.* 41 In the same age the same man from the same family will also offer the rājasūya rite, your supreme majesty, like the destroyer of the world manifesting a white comet. 42 The horse sacrifice will use its power to supply rewards to the people who perform it, and it will persist until it comes to the entrance that leads, surrounded by seers, into the end of the age. 43 From then on, people’s lives will no longer include their former activities. People will abandon their practices, even the people who have a profession. 44 Religion will totter in those days: it’ll be rooted in charity and lax about the four estates, but though subtle it’ll be maximally consequential. 45 In those days people will attain salvation through meagre efforts, Janamejaya, so the people who practise religion at the end of the age are lucky.

116.  The End of the Kali Age Janamejaya said: We don’t know whether that time is close at hand or far away. But since the dvāpara has finished, I’m looking forward to the end of the age. 2 If we’re alive at that time it’s because of our desire for religious merit, because at that time we can attain religious merit for ourselves easily, through meagre efforts. 3 Knower of propriety, you should describe, through its signs, the coming end of the age, when creatures will be put to fright and propriety will be lost. 4 The storyteller said: When he was prompted like this, his holiness, who knew the progress of the future precisely, listed the harbingers of the end of the age. 5 Vyāsa said: At the end of the age, kings will rule who take their slice in tax but don’t provide protection, being intent only on protecting themselves. 6 At the end of the age, there’ll be kings who aren’t kshatriyas, brahmins who submit to shūdras, and shūdras who behave like brahmins. 7 At the end of the age, Janamejaya bull of the Bhāratas, offerings will be eaten by brahmin warriors and brahmin scholars all mixed together in one group. 8 At the end of the age, Janamejaya, artisans will be bent on cheating, people will delight in flesh and alcohol, and wives will be enemies. 9 At the end of the age, thieves will play the role of kings, kings will behave like thieves, and servants will take what 1

* This brahmin has been identified historically as Pushyamitra Shunga, who assassinated the last Mauryan king in 185 bce, inaugurated the rule of the Shunga dynasty, and performed the horse sacrifice.

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they haven’t been given. 10 At the end of the age, wealth will be considered praiseworthy, and there’ll be no respect for the behaviour of the honest and no condemnation of the wicked. 11 People will take leave of their senses and wear their hair loose or shave it all off, and boys less than sixteen years of age will become fathers. 12 At the end of the age, the countryside will be studded with watchtowers, all the crossroads will be marked with tridents of Shiva, and the women will have pins in their hair. 13 At the end of the age, everyone will teach the Veda, everyone will follow the Vājasaneya school of the Veda, and shūdras will address members of the other classes informally. 14 At the end of the age, brahmins will sell the Vedas and the benefits of rituals and regimes, the seasons will come in reverse order, 15 and shūdras who follow the Buddha of the Shākyas will practise their religion dressed in ochre robes, with shaved heads, white teeth, and uncowed eyes. 16 When the age comes to an end, there’ll be a notable excess of wild beasts, a dearth of cows, and an absence of delicacies. 17 At the end of the age, the worst kind of people will live at the centre, and normal people will have to live outside town. All the subjects will be debased somehow. 18 When the age has waned, there’ll be two-​year-​old bulls that haven’t yet been tamed, ponds will be ploughed, and Parjanya will only rain in patches. 19 When the age is ending, people won’t do their duties. In the kali age the soil will become very salty, there’ll be nothing in the towns but roads, and everyone will be selling something. 20 In those days, sons will be corrupted by greed and lies: they’ll discontinue the duty of giving to the ancestors, and fly towards their own destruction. 21 At the end of the age, when beauty is precarious and jewels have become scarce, women will be decorated by hair alone. 22 When the end of the age comes, householders will be anxious and have no fun, and their wives will be their only pleasure. 23 The end of the age is signalled by a preponderance of vulgar or bad characters, a crust of false appearances, a dearth of men, and a surfeit of women. 24 Places will be full of beggars, and people will give handouts to each other. Oppressed by punishments inflicted by kings, robbers, and so on, the population will be ravaged. 25 When the age has aged, the grain harvest will yield nothing, youths will behave like the aged, and people’s efforts will all be frustrated. 26 At the end of the age, violent and nasty winds will blow during the monsoon season, bringing downpours of gravel, and the existence of the next world will be questioned. 27 When the age is passing away, first brahmins and then royalty will start living like vaishyas and depending on the harvest for their wealth. 28 When the age has waned, contracts and curses will fail and become ineffective, and



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there’ll be debt and unrest. 29 At the end of the age, joy will bring people no reward, rage will be rewarded, and billy-​goats will be kept for their milk. 30 This being the case, the kind of wisdom that prevails at the end of the age won’t be the one set out in the Shāstras. There’ll be no one teaching what the Shāstras say. 31 When the end of the age is at hand, everyone will know everything without taking any notice of the elders, and there’ll be no one who isn’t said to be a seer. 32 When the end of the age is at hand, it’s not kshatriyas who’ll go into battle but brahmins doing the wrong deeds, and most of the kings will be thieves. 33 At the end of the age, Janamejaya, bastards, he-​men, con-​men, and drunks will teach the Veda and perform the horse sacrifice. 34 When the end of the age comes, brahmins will be afflicted by greed for wealth, and they’ll officiate at the rites of people who aren’t fit to perform sacrifices, and eat what shouldn’t be eaten. 35 They’ll turn up for the refreshments but no one will do the recitation, and there’ll be women there dressed just in tear-​grass beads and one conch shell. 36 At the far end of the age, the planets won’t visit the constellations, the directions will be inverted, and the twilight will burn a crimson colour. 37 In those days sons will tell their fathers what to do, young wives will tell their mothers-​in-​law what to do, men will have affairs with low-​born women, 38 people who maintain the ritual fire will eat without performing the preparatory rites, people will eat for themselves without first giving the gift of alms-​food, 39 women will sneak away from their sleeping husbands and have sex with other men, and men will have sex with the wives of others while their own wives are asleep. 40 When time is on the wane, no one will be free of disease, no one will be free of pain, everyone will be indignant, and no one will reciprocate good deeds.

117.  The End of the Kali Age Continued Janamejaya said: When the world is out of joint like this, who will protect the people? How will the people living at that time behave? What will they do for food? What will they do for pleasure? 2 What will their rites be like? What will their ambitions be? What will their standards be? How long will they live? And what course will they have to follow before they then reach the krita age? 3 Vyāsa said: When virtue has fallen away, the only way is up from there. In those days the people will have no redeeming features. Through getting into ruinous habits some will have shorter lives, 4 through having shorter lives some will lose their 1

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strength, through lack of strength some will lose their colour, through lack of colour some will be plagued by ailments, through being pained by ailments some will become disaffected with worldly affairs, 5 through becoming disaffected some will come to understand the self, and through that understanding some will get into virtuous habits. Following the highest course in this way, they’ll then reach the krita age. 6 Some will just talk about virtuous habits, and they’ll achieve mediocrity. Some will want to talk about the whys and wherefores, and they’ll take up the practice of argumentation. 7 Some will settle upon direct perception and inference as the only sources of certainty, some, thinking themselves clever, will say there’s no source of certainty, and some people will decide that being stated in the Veda doesn’t constitute a source of certainty. 8 Some people, thinking themselves clever when they’re actually misguided fools, will embrace a position of non-​belief and discourage virtuous behaviour. 9 There’ll be hypocrites hooked on the habit of talking, who trumpet their knowledge of the Shāstras and yet believe in nothing beyond the present moment. 10 In those days, when virtue has fallen away, only the people who prioritise the little virtue that remains will still be touched by truth and charity, and will do good deeds. 11 In those days most people will be omnivorous and indiscreet, worthless and shameless. That’s the sign of the ochre age. 12 When low-​class people, in order to keep themselves alive, take up the role that should always be reserved for brahmins, that’s the sign of the ochre age. 13 At the time of the ochre affliction, when wisdom and learning are destroyed, people who remain pure will attain salvation quite quickly. 14 When the age has waned, there’ll be a great war, a great scream, a great storm, a great horror. That’s the sign of the ochre age. 15 When the end of the age is at hand, monsters will take the form of brahmins, and the kings who enjoy the earth will listen to them. 16 There’ll be self-​important sages who neither study the Veda nor make the call of vashat, there’ll be meat-​eaters in brahmin form, there’ll be brahmins who eat anything, brahmins whose vows are false, 17 avaricious idiots obsessed with their own advantage, wretches with wretched clothes, brahmins who’ve fallen from their constant duty and taken up commerce, 18 brahmins who steal other people’s jewels, who violate other men’s wives, who are licentious, wicked, or deceitful, or who enjoy being inconsiderate. 19 What with these springing up on all sides, as well as others with similar habits, there’ll be many different kinds of sages who should never be sages. 20 Everyone who was born in the krita age, and who had recourse to the distinguished authorities of that age, will be honoured in the kali age by people telling their stories.



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There’ll be thieves who steal grain, thieves who steal clothes, thieves who steal food that needs chewing, thieves who steal food that doesn’t, thieves who steal merchandise, 22 and thieves who steal from the thief, and then there’ll be someone who kills the thief, and it’ll only be safe after the thieves have wiped out the thieves. 23 When the world continues to be unsteady, without substance, rituals, or distinctions, people will be oppressed by the burden of their taxes, and will retire to the forest. 24 When the ritual actions are discontinued, people will be preyed on by monsters and wild beasts, and by tens of millions of rats and snakes. 25 At the end of the age, peace, plenty, good health, and a full set of relatives will be things that only exist in conversation, best of men. 26 One by one, in country after country, bands of men will come to power who’ve assembled the requisites of the age, who protect themselves and steal for themselves. 27 In those days there’ll be people who, together with their relatives, have been ousted from their own lands, have lost heart, and are all just waiting to die. 28 In those days people afflicted by hunger and fear will put their children on their shoulders, run away in terror, and plunge into the River Kaushikī. 29 People will seek refuge with the Angas, the Vangas, the Kalingans, Kashmiris, and Mekalas, and in the mountain valleys at the head of the River Rishikā. 30 All over the slopes of the Himālaya, on the shores of the briny ocean, and in the forests, people will live in the company of barbarian hordes. 31 The jewel-​bearing earth will still be there, but she’ll be desolated, for the rulers who emerge to protect won’t protect. 32 People will live on deer, fish, birds, wild beasts, all kinds of insects, honey, vegetables, fruits, and roots, 33 and they’ll wear clothes that they’ve made themselves out of various barks, skins, rags, and leaves, just as the sages do. 34 They’ll long for the sight of grains growing in the hollows of the land, and they’ll use their sticks of wood carefully to guard their goats, sheep, donkeys, and camels. 35 People will obstruct the flow of rivers by coming to the riverbank for water and making money there by selling cooked food to each other. 36 People will be cruel and without redeeming features, their dirty orifices covered by body-​hair growing willy-​nilly, and they’ll have lots and lots of children or no children at all. 37 In those days, the time will force the people to be like that. In those days, children will behave less and less properly. 38 In those days, a person’s lifespan will be thirty years at the most. People will be weak and riddled with impurity, their faculties fragile. 39 In those days their powers will be sapped by sickness, and they’ll renounce violence in an attempt to stop their lives dwindling away. 40 They’ll become keen to learn from living saints and obsessed with catching sight of them, and they’ll neglect their businesses and pursue truth. 41 By not gratifying their desires they’ll get 21

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into virtuous habits, and when they’re troubled by the deaths of people close to them they’ll become humble. 42 And in this way, people who are attentive to charity, truth, and the preservation of life will arrive at a moral code that stands on all fours.* 43 Those who are proud of their good works might roam around in the realm of the senses asking what tastes good, but virtue will be the only thing that really tastes good. 44 As decay comes about step by step, so does growth, and when virtue is accepted once more, the krita age will come round again. 45 They say that there’s good behaviour in the krita age and ruin in the ochre age, but that time itself is always the same. It just loses its lustre, like the moon does. 46 In the kali age it’s as if the moon’s hidden by darkness. In the krita age it’s as if the moon’s full, but without burning heat. 47 They say that virtuous behaviour is the purpose of the Veda and the best explanation of its meaning. It’s like an heirloom that endures even when it’s not polished or noticed. 48 It consists of ritual activity, charity, and austerity, and chastity is also very highly regarded. The results of an action depend on these qualities, and these qualities depend on acting truthfully. 49 In age after age, whatever the location in time, the seers look at a person and pronounce a blessing that’s suited to that place and time. 50 And in this world, in age after age, attention to propriety, profit, pleasure, and the Vedas is always rewarded by pleasant and holy blessings, and long life. The cycles of ages were set up of old by nature and command, so not for a moment do creatures stay put: changing they fall and they stand. 51

118.  The Removal of Shatakratu’s Stain The storyteller said: While the seer was cheering King Janamejaya up with this speech about the past and the future, the assembly listened to it too. 2 The draught constituted by the great seer’s words was like the taste of nectar or the light of the moon, and it pleased their ears. 3 The assembly listened to the whole delightful tale, which was full of propriety, profit, and pleasure, full of pathos, and thrilling with its heroes, 4 and after hearing the account that Parāshara’s 1

* Virtue is said to be a bull that has four legs in the krita age but loses one in each successive age. See Mbh 3.188.10–​12.



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son the seer had made public, some of them shed tears, and others were lost in thought. 5 The holy seer took his leave of the superintending priests, performed a circumambulation, said they would meet again, and left. 6 He was the truest seer and finest orator in the world, and when he left, all the rest of the ascetics followed him. 7 After Lord Vyāsa had left, the brahmins, great seers, priests, and kings went home by the way that they’d come. 8 Now that he’d had his revenge upon the most terrible snakes, the king put away his anger as a snake puts away its poison, and departed.* 9 The great sage Āstīka also departed for his ashram, having saved Takshaka whose head had been singed by the sacrificial fire.† 10 Surrounded by his people, the king entered Hāstinapura the Town of the Elephant, and then the happy man ruled his happy subjects. 11 Some time later, King Janamejaya, whose habit was to give generously to the priests in the proper fashion, was consecrated for the horse sacrifice. 12 During the rite his Kāshi queen, Vapushtamā the Best-​Looking, acting as prescribed by the regulations, approached the suffocated horse and had sex with it.‡ 13 But she was faultless in every feature and Vāsava was in love with her, and so he took possession of the suffocated stallion and had sex with her like that. 14 When that deviation from the norm occurred and Janamejaya noticed what was actually happening, he said to the operating priest: You haven’t suffocated the stallion! Get out of my sight. 15 The operating priest was in the know, and he told the royal seer what Indra had done. Then Janamejaya cursed the smasher of citadels. 16 Janamejaya said: If I’ve earned any merit from my rites or from my duty of protecting my subjects, then I’m about to use all that merit to make a statement, so listen to it. 17 The chief of the gods hasn’t conquered his senses and can’t be trusted, so from today onwards, kshatriyas won’t honour him with the horse sacrifice. That’s what he said, Shaunaka. 18 Then the furious King Janamejaya said to the priests: It’s because of your impotence that this rite has been violated. 19 Get out of my kingdom! Get out, and take your relatives with you!

* Janamejaya’s snake sacrifice took place at Takshashilā (Taxila, near present-​day Islamabad in Pakistan): see Mbh 18.5.29. † For Āstīka’s intervention at Janamejaya’s snake sacrifice, see Mbh 1.49–​53. ‡ This is a standard part of the rite: see the footnote to Hv 10.46 above.

360 The Book of the Future

When they heard this, the brahmins took offence, and they abandoned the king. 20 In his fury he gave these orders to the women in the wives’ compound: This unfaithful woman Vapushtamā has put her foot, which has been standing in dust and ashes, on my head. Throw her out of my house! 21 She’s shattered my pride and ruined my reputation and standing. I don’t even want to look at her! It would be like looking at a worn-​out garland. 22 In this world, a man who consorts with a beloved wife after she’s been fondled by another man can never taste sweetness or sleep peacefully on his own. 23 While Parikshit’s son the king was declaiming loudly and angrily in this fashion, Vishvāvasu, the king of the light-​elves, made this speech: 24 You’re a man who’s performed three hundred rites, and Vāsava won’t put up with it. But this wife of yours hasn’t done anything wrong. Vapushtamā’s been bestowed upon you, 25 and the queen is actually a celestial nymph named Rambhā, passing for the daughter of the Kāshi king. She’s a precious woman, your majesty, a real gem, and you should embrace her. 26 Indra Vāsava found a weak spot in the ritual and made trouble for you, because you, best of the Kurus, are as successful a sacrificer as he is. 27 Indra Shakra’s afraid that your ritual rewards will exceed his own, and that’s why he stirred up your ritual, your excellent majesty. 28 Indra Vāsava used this trick because he wanted to make trouble here. He found a weak spot in the ritual, saw that the stallion had been suffocated, and took his pleasure with Rambhā, whom you know as Vapushtamā. 29 Now you’ve cursed your gurus, the men who officiated at the three hundred rites, and so thanks to you, you and the brahmins have lost the reward that comes from offering three hundred rites, which was parity with Indra, something that’s very hard to come by in this world. 30 For Shakra Vāsava was always afraid of you, and of those brahmins, and so now he’s solved two problems with one trick, hasn’t he! 31 The smasher of citadels is fiercely brilliant, and he likes to win. But how could he violate the wife of his own direct descendant? That’s something no one else has done. 32 But if the one with the bay horses is supreme in his judgement, supreme in his duty, supreme in his self-​control, supreme in his sovereignty, and well known, then so too are you, since you’re the performer of three hundred rites, unconquerable king. 33 Don’t lay the blame on Vāsava, on your guru, on yourself, or on Vapushtamā, for the power of time can’t be overcome in the slightest. 34 You’re furious with the chief of the gods because he used his supernormal power to take possession of the horse, but a person who seeks happiness must remain on good terms with that god, 35 for when he’s against you he’s hard to overcome, like water is if you go against the stream.



118. The Removal of Shatakratu’s Stain

361

This woman is without sin, and she’s a real gem. So leave your sorrow behind and enjoy her. 36 If women who are without sin are abandoned, they too can cast curses. But women aren’t villains, your majesty, especially not celestial women. 37 The light of the sun, the flame of the fire, and the offering upon the sacrificial altar remain untainted even after they’ve been touched by someone else, and it’s the same with women: they remain uncorrupted. 38 Wise men should always honour women of good character—​they should accept, caress, and revere them. Women should be revered like goddesses of fortune. 39 The storyteller said: So, persuaded by Vishvāvasu, he forgave Vapushtamā, and with a mind free of false suspicion he fostered a perfect peace conducive to virtue. Janamejaya turned his back on mental turmoil, and seeking his own fame he ruled his realm with duty in his mind, and made love with Vapushtamā with joy in his heart. 40

He never stops receiving brahmins, he never stops performing rituals, he never stops protecting the realm, and he never finds fault with Vapushtamā. 41

The sensible king stayed free of angst by remembering what Vyāsa said earlier. The inconceivably austere seer had claimed that what fate fixes can’t be changed. 42

When someone studies this chapter called the Removal of Shatakratu’s Stain, their stains are removed, their wishes all granted, and they rejoice in fulfilment for many years. 44

This is the great seer Vyāsa’s great poem. People who study it become most praiseworthy, live lives of rare length and distinction, and receive the reward of total omniscience. 43

362 The Book of the Future

For just as a fruit that grew from a flower falls from the tree and makes more trees, likewise these verses that the great seer made tumble out and make that seer flourish anew. 45

A childless person gets glorious children, a fallen person finds their own place again and goes years without torment or trouble, and a virtuous person gets a good job. 46

After the sage’s pure words reach her ear a young woman marries into a fine family and gives birth to sons with fine qualities, sons with the courage to ruin their foes. 47

A kshatriya who hears it conquers the earth, conquers his foes, and wins untold wealth, a vaishya also obtains great wealth, and someone from a shūdra family thrives. 48

This is the ancient tale telling of great characters, after pondering which a person attains the perfect perspective, leaves sorrows and attachments behind, and moves over the jewel-​bearing earth free of desires. 49

So now that I’ve told you this tale you must all move happily through the world, recalling it in gatherings of brahmins and thinking about it again in more depth. 50

This tale that the seer made, telling of great characters and miraculous manly deeds, has been narrated in full and in detail. What else would you like? What shall I tell for you? 51

Genealogical Appendix

364

Genealogical Appendix FROM THE SEVEN SEERS TO DA K SHA’ S DAUGHTERS ( H v   1 – ​3 )



Genealogical Appendix DHARMA’ S W I VES  ( H v   3 )

K ASHYA PA’ S W I VES  ( H v   3 )

365

366

Genealogical Appendix SOLAR L INEAGE ( H v   8 – ​1 0 )



Genealogical Appendix

LUNAR L INEAGES :   YAYĀT I AND SONS ( H v   2 0 – ​2 3 )

367

368

Genealogical Appendix JANAME JAYA’ S ANCESTRY FROM P Ū RU TO A JAMĪ DHA ( H v   2 3 )



Genealogical Appendix JANAME JAYA’ S L INEAGE FROM A JAMĪ DHA ( H v 2 3 ,   1 1 4 )

369

370

Genealogical Appendix BRAHMADATTA’ S L INEAGE ( H v   1 1 – ​1 9 )



Genealogical Appendix K R ISHNA’ S PATERNAL ANCESTRY ( H v   2 3 – ​2 5 )

371

372

Genealogical Appendix K R ISHNA’ S MATERNAL ANCESTRY ( H v   2 6 – ​2 8 )



Genealogical Appendix K R ISHNA AND SONS ( H v 8 8 ,   9 8 )

373

Index of Names

Abhayada  23.4–​5 Abhijit the constellation  47.35, 48.13 Abhijit son of Vasu  27.17–​18 Abhimanyu son of Arjuna  23.121, 25.5 Abhimanyu son of Manu Chākshusha 2.17 Abhūtarajas gods  7.23 Achhodā (acchodā) 13.25 Achhoda (acchoda) 13.25 Adhidānta 28.6   Adhokshaja (adhokṣaja) 95.11, 96.30–​32; see Krishna Vāsudeva Ādhya (āḍhya) 7.45 Ādi (āḍi) 115.18 Aditi: and Ādityas  3.45–​52, 62.35, 96.10; and Kashyapa  45.21–​36, 45; and Vishnu  30.19, 33, 32.5–​6, 38.20; and Vivasvat  8.1, 6, 16, 28; and earrings  91.16, 34, 92.53–​61,  97.29 Āditya gods: and Manu eras  3.46–​52,  7.32; and end of cosmic cycle  7.53–​54; and Vishnu  4.3, 31.58, 109.3, 113.46, 58, 77; and Brahmā  31.36; in battle  34.2;

and divine plan  43.4, 68; and Shonitapura  107.52; see also Vivasvat Adrikā 13.39 Ādya gods  7.28 Agādha 110.25 Agastya  62.48, 87.12 Agāvaha (agāvaha, āgāvaha) 81.99; son of Vasudeva  25.7–​8; son of Gada  98.16 Agni the god: as poet  13.50, 61; as Vasu god  3.32, 4.3; as digestion  30.44; birth of  13.57; son of  3.36, 51.8; daughters of  2.18, 28; and divine plan  43.68, 44.4; in battle  36.32–​47, 37.18, 105.13, 110.11–​33; and Arjuna Kārtavīrya  23.151; and Gāndīva  105.17; and Kālanemi  37.54; and Manu era  7.18; and Vishnu  32.38 Agni the seer  7.18 Agnibāhu 7.9 Agnīdhra 7.9 Agnishtut (agniṣṭut) 2.17

376

Index of Names

Agnishvāttas (agniṣvātta) 13.24 Agridhnu (agṛdhnu) 24.20 Ahichhatra (ahicchatra)  15.61–​64 Ahīnagu 10.77 Ahirbudhnya 3.42 Āhriti (āhvṛti) 96.52; in battle  80.10, 81.81–​84, 82.2, 97.5 Āhuka  27.18–​25; son of, see Ugrasena Āhukī  27.18, 24 Ailāpatra 3.88 Airāvata the elephant  4.8; and Dvārakā  91.28–​30, 41; and Govardhana  61.5, 62.2, 8; and Haryanga  23.39; and Pārijāta  109.43; in war over Tārakā  34.7, 37.47 Airāvata the snake  3.87, 97.25; see also Dhritarāshtra the snake Aja 10.74 Ājagava  5.22, 20.32 Ajaikapād 3.42 Ajaka 23.81 Ajamīdha (ajamīḍha)  23.73–​74; and Keshinī  23.75; and Nīlī  23.94–​95; and Dhūminī  103–​06; as ancestor  15.31 Ajapārshva (ajapārśva)  114.6–​16 Ajātashatru (ajātaśatru) 24.33 Ajina 2.28 Ājjika 3.78 Akalmāsha (akalmāṣa) 7.20 Akapīvat 7.18 Ākrīda (ākrīḍa) 23.128 Akrishāshva (akṛśāśva) 9.80 Akrūra  24.8–​10, 28.37–​41; sons of  24.11, 25.5, 28.42; and Syamantaka  29.1–​5, 12–​13,  24–​40; sent to fetch cowherds  65.83–​101,  66.35;

trip to Vrindāvana  67.1, 68.1–​71.5; in combat  81.96, 82.2, 87.45, 53; in company  65.10, 94.18, 109.51–​54; as witness  70.16–​38, 96.36; and daughter of Sauvīra king  97.19 Aksha (akṣa) 89.17 Akshaya (akṣaya) 93.15 Akūpāra 65.42; see also Vishnu Alakā  21.6, 91.14, 51 Alarka  23.62–​69 Amarāvatī  86.6–​7, 29, 93.4, 7, 26 Amāvasu 21.10 Ambarīsha (ambarīṣa) grandson of Manu 9.21 Ambarīsha grandson of Shruta  10.67–​68 Ambashthas (ambaṣṭha) 23.25 Amsha (aṃśa) 3.51 Amshumat (aṃśumat) descendant of Kratha  87.6, 11, 88.4, 89.17; at Mathurā  80.12, 82.2; and Krishna  88.11–​12, 97.5; son of  81.44 Amshumat son of Panchajana  10.64 Anādhrishti (anādhṛṣṭi)  81.96, 86.76, 109.38–​50; as son of Shūra  24.18, 24.26; as son of Ugrasena  27.28 Anagha 23.47 Ānakadundubhi (ānakaduṃdubhi),  see Vasudeva Anala,  see Agni Anamitra son of Kroshtu  24.1, 24, 28.10–​11,  98.25 Anamitra son of Nighna  10.72–​73 Ananta,  see Shesha Anaranya (anaraṇya)  10.71–​72 Ānarta country  9.23 Ānarta son of Sharyāti  9.22–​23 Ānarta son of Vibhu  23.70



Index of Names

Andhaka (andha, andhaka)  66.2–​39, 113.63–​64; son of Devamīdhusha  24.3; son of Satvat  27.2; sons of  27.16 Andhakas (andhaka)  27.16–​28.8; Shaunaka asks about  1.5; and Bhārata story  1.8–​10, 13.49; and Akrūra  29.30–​33; and Arjuna  101.6, 17, 102.6, 18; and Baladeva  29.29; and Gārgya  85.7; visited by Indra  91.24–​29; and Kālayavana  25.13–​16, 85.11, 16,  24–​25; and Kamsa  78.46, 96.27; and Krishna’s return  94.10–​13, 95.6–​7; and Naraka’s treasure  92.10–​16, 96.1–​6,  97.43; and Raivata  9.26; and Syamantaka  28.13–​17; and Ugrasena  80.6; in Vidarbha  87.48, 89.51 Andhras  75.15–​17, 76.5–​9,  96.63; see also Chānūra, Mushtika Anenas son of Āyus  21.11 Anenas son of Kakutstha  9.44 Anga (aṅga) Ātreya  5.1–​2 Anga son of Bali  23.29, 32–​33, 41 Anga son of Ūru  2.18–​19 Angas  23.32, 40, 80.12, 87.27, 50, 67, 117.29 Angada (aṅgada) 98.15 Angārasetu (aṅgāra, aṅgārasetu)  23.130–​32 Angiras (aṅgiras)  3.25, 54, 110.26–​32; in lists  1.29, 7.7, 12.14; missile of  112.24; sons of,  see Āngirasas Āngirasa (āṅgirasa) son of Ūru  2.18

Āngirasas (aṅgiras, āṅgiras, aṅgirasa, āṅgirasa): as ancestors  13.54; and Kamsa’s advisors  65.18; and Manu era  7.28–​29; and Prithu  5.26; and Soma  20.12, 29; and Vatsa  23.71–​72; see also Bharadvāja, Brihaspati, Kacha Anila,  see Vāyu Aniruddha  89.8, 98.19; and Rukmavatī  89.10–​16; and Ushā  107.71–​109.80, 112.113, 113.1–​5; son of  98.24 Anjika (añjika) 23.134 Antaka 24.10 Antara  26.5–​6 Antardhāna (antardhāna, antardhi) 2.27 Anu mother of Vajra  98.24 Anu son of Yayāti  22.4, 16, 29; lineage of  23.1–​3, 122, 133 Anuha (aṇuha)  15.5–​10, 18.4–​8, 15,  19–​21; family details  13.47, 15.4, 23–​24 Anuhrāda  3.59, 31.72 Anuvinda 81.41 Āpa son of Manu Svārochisha  7.12 Āpa the Vasu  3.32–​33 Aparnā (aparṇā),  see Umā Āpava  1.36–​38, 2.1–​2, 23.151; see also Vasishtha Apratiratha 23.44 Aranya (araṇya) 7.25 Ārdra 9.45 Arikshepa (arikṣepa) 24.9 Arimardana  24.9, 28.39 Arimejaya  24.9, 28.39 Arishta (ariṣṭa, ariṣṭaka)  33.20, 37.7; reborn as bull  44.69, 45.5;

377

378

Index of Names

Arishta (ariṣṭa, ariṣṭaka) (cont.) and Kamsa  46.25–​28, 62.69; fights Krishna  64.1–​23; death mentioned  31.144, 65.4, 31, 69.20, 96.38 Arishtā (ariṣṭā)  3.45, 93 Arishtanemi (ariṣṭanemi) son of Chitraka  24.13, 28.44 Arishtanemi the seer  3.24, 54 Arivarman 28.40 Arjuna son of Kritavīrya  23.137–​57, 163, 31.97–​103,  112.91 Arjuna son of Pāndu: and Krishna  62.70–​98, 97.17, 101.4–​ 104.24, 105.17; birth and lineage of  23.121, 24.23, 25.5; and demons  3.74; and Drona  15.63; and Arjuna Kārtavīrya  23.152; and Rukmin  80.11 Arkanayana 31.73 Arneyu (arṇeyu) 23.6 Aruna (aruṇa)  3.84, 34.46 Arundhatī  3.26, 29, 73.32 Aryaman 3.50 Asamaujas  28.7–​8 Asanga (asaṅga) 98.27 Ashmakas (aśmaka) 89.17 Ashmakī (aśmakī)  24.14, 26 Ashruta (aśruta)  98.13–​14 Ashtaka (aṣṭaka)  23.93–​94 Ashtāratha (aṣṭāratha),  see Pratardana Ashva (aśva)  24.13, 28.44 Ashvabāhu (aśvabāhu)  24.12, 28.43 Ashvagrīva (aśvagrīva) 24.12 Ashvahanu (aśvahanu) 24.32 Ashvapati (aśvapati) 31.71 Ashvasena (aśvasena) 28.43 Ashvashakrit (aśvaśakṛt) 85.23 Ashvashiras (aśvaśiras)  31.70–​71

Ashvatara (aśvatara)  3.87, 70.23 Ashvatthāman (aśvatthāman) 7.43, 43.57–​59,  97.18 Ashvins (aśvin): birth of  8.37–​39; and Manu eras  7.32; and war over Tārakā  34.2; homes of  92.48; and Shonitapura  107.52; and divine plan  43.5, 68, 44.2, 62.93; and Krishna  113.46, 58, 77 Asiknī  3.5–​6,  9 Asiloman the demon  31.76, 109.40 Asiloman son of Pītha  97.24 Asita,  see Devala Asti  80.3–​7 Āstīka 118.9 Atidānta (anirdānta, atidānta)  87.47, 55 Atidatta 28.2 Atināman 7.27 Atirātra 2.17 Atithi 10.75 Ātreya,  see Datta Atri: and Uttānapāda  2.7; and Anga  5.1; and Vena  5.17; and Satyanetra  7.22; and Soma  20.1–​5, 11, 23, 45–​46; and Prabhākara  23.9, 12–​14; and Datta  23.139, 31.93–​97; in lists of seers  1.29, 7.7, 11, 30, 12.14 Aurva Bhārgava  10.25–​26, 34–​37,  55–​57 Aurva fire  30.14, 35.18–​74 Aurva spell  35.18–​36.17 Aurva son of Vasishtha  7.11 Aushīnara (auśīnara),  see Shibi Aushīnara Aushtra (auṣṭra) 37.7 Auttama,  see Manu Auttama Āvāha  24.10, 28.40 Āvanta 26.21



Index of Names

Avanti(s)  15.17, 23.157–​59, 27.24, 81.41: and Sāndīpani 79.3 Avarīvat 7.45 Avijnyātagati (avijñātagati) 3.35 Avikshit (avikṣit) 23.124 Avyaya 7.24 Ayahshanku (ayaḥśaṅku) 31.70 Ayahshiras (ayaḥśiras) 31.70 Ayasmat 2.9 Ayasmaya 7.12 Ayaspati 2.9 Āyāti 22.1 Ayodhyā  9.39, 10.4; and Rāma  31.138, 141, 44.25 Ayomukha 3.66 Āyu 13.26 Āyus son of Hrada  3.60 Āyus son of Purūravas  21.10–​11 Ayutājit son of Bhajamāna  27.5 Ayutājit son of Sindhudvīpa  10.68–​69 Bābhravyas  18.16, 19.16; see also Pānchāla, Babhrus Babhru son of Devāvridha  27.11–​15 Babhru son of Shvaphalka,  see Akrūra Babhrus 23.89; see also Bābhravyas Babhrusena 23.130 Bāhlika  23.114–​16,  81.38; daughter of  25.1 Bāhlīkas 100.9 Bāhu  10.23–​34 Bahubāhu  24.13, 28.44 Bāhudā 9.82 Bahuputra  3.25, 54 Bahurūpa 3.43 Bāhyakā  27.3–​4 Bāhyāshva (bāhyāśva)  23.95–​96 Baibhrāja heavens  13.41 Baka 115.18 Bala the demon  3.77, 62.8, 67.56

379

Bala son of Vasudeva,  see Baladeva Balā 23.8 Baladeva (balabhadra, baladeva) 58.57; as son of Rohinī  25.1–​3; wife and sons of  9.27–​28, 25.4, 86.80, 98.20; and Syamantaka  29.9–​29; as mace tutor  29.28, 90.13; transferred to Rohinī  47.30–​31, 48.2–​7; Sleep likened to  47.39; fostered to cowherd Nanda  49.1–​12; as child with Krishna  50.2, 51.1, 52.1; and move to Vrindāvana  52.8–​28,  53.35; roaming forest  54.21–​42, 55.1, 59.1; at Kāliya’s pool  56.18, 26–​29; kills Dhenuka  57.1–​26, 90.15–​16; kills Pralamba  58.16–​58, 90.15–​16; discussed in Mathurā  65.75, 85–​95,  66.21; Akrūra comes for  68.14, 69.2, 31; travels to Mathurā  70.7–​33, 71.2; day out in Mathurā  71.3–​53; and elephant  73.3–​7, 74.21–​23, 36; and wrestlers  72.18–​24, 76.1–​9; kills Sunāman  76.45–​46; living in Mathurā  79.1, 25–​40, 80.6; at Sāndīpani’s school  79.3–​24; at siege of Mathurā  81.2–​7, 81.53–​ 82.22, 90.5–​6; visits cowherds  83.1–​57, 90.17; at Rukminī’s abduction  87.29–​30, 40–​44, 51, 69–​72, 88.29, 34; at Aniruddha’s wedding  89.13,  20–​53; greatness of  90.1–​19; hosting Indra  91.25–​31; after Krishna returns  94.18, 95.5, 10, 17; and women of Dvārakā  96.7–​19;

380

Index of Names

Baladeva (balabhadra, baladeva) (cont.) in Nārada’s summary of the story  96.41–​63,  97.40; and Bhīma  90.7; and Sāmba  90.8–​15, 100.1–​2; stays in Dvārakā  101.17; flight to Shonitapura  109.88, 110.6–​21; in battle  110.41–​66, 112.1–​2; against Skanda  112.33–​36; return to Dvārakā  113.6, 58 Balāhaka the horse  102.21 Balāhaka the snake  3.88 Balākāshva (balākāśva)  23.81–​82 Bali the demon  3.60–​62; and King Bali  23.27; and war over Tārakā  38.67; and wealth  96.65; and Indra  109.73; and Vishnu  31.69, 42.35, 62.82, 97.21, 106.26–​27, 63; descendants of,  see Arishta, Bāna, Pūtanā, Ushā Bali son of Sutapas  23.27–​32 Balin  87.21,  62–​64 Bāna (bāṇa) the demon  3.61–​63, 106.2–​61; town of  107.80, 86, 109.80, 110.33–​35; spy of  110.22–​23; cows of  113.8–​9, 42; and Ushā  107.9, 24–​28, 44; and Aniruddha  107.53, 108.12–​98, 109.71–​74; and Shiva  3.62–​63, 105.13, 106.5–​19, 59–​61, 112.13, 82–​84, 106–​29; and Varuna  113.42–​43; and army  108.14–​17, 28–​36, 112.6–​13; battle with Krishna  109.89, 110.4, 112.50–​113, 113.79–​80; defeat of  31.146, 97.23, 105.12, 106.2–​ 5, 113.6, 51–​54, 65

Bāna the king  81.42 Bārhadratha 10.50 Barhaketu 10.50 Barhishads (barhiṣad)  13.41–​43 Bāshkala (bāṣkala) 31.76 Bhadrachāru (bhadracāru)  88.38, 98.6 Bhadrakāra 98.9 Bhadrashrenya (bhadraśreṇya)  23.61, 64 Bhadravatī daughter of Krishna  98.9 Bhadravatī of Vidarbha  26.26 Bhadravinda 98.9 Bhaga 3.51 Bhagadatta 80.15 Bhagīratha  10.66–​67 Bhajamāna son of Andhaka  27.16, 28.1 Bhajamāna son of Satvat  27.1–​5 Bhājin,  see Bhajamāna son of Satvat Bhallāta (bhallāṭa)  15.26–​27 Bhāndīra (bhāṇḍīra)  52.25–​27, 55.17–​26,  58.1; and Pralamba  44.71, 58.9–​29, 90.15–​16 Bhangakāra (bhaṅgakāra)  28.32–​35,  87.46 Bhānu daughter of Daksha  3.26–​28 Bhānu gods  3.28, 7.17 Bhānu son of Krishna  98.7 Bharadvāja  7.30, 14.1, 23.50–​52; and Ashvatthāman  7.43 Bharata  23.48–​52 Bhāratas (bharata, bhārata) 23.49, 160, 62.72; and divine plan  43.14, 25, 38, 44.1, 83, 45.9; war of  62.73, 97, 67.61, 105.18, 115.14–​21; tale of  1.1, 7–​8, 115.11–​13; see also Arjuna son of Pāndu, Bhīshma, Janamejaya grandson of Abhimanyu, Yudhishthira



Index of Names

Bhārga country  23.71 Bhārga Forest  93.18 Bhārgavas,  see Aurva Bhārgava, Mārkandeya, Rāma son of Jamadagni, Shukra, Shunahshepa, Vatsa Bhāsī  3.81–​82 Bhauma,  see Naraka Bhauma Bhautya  7.5, 41 Bhava,  see  Shiva Bhayesakha  65.9 Bhīma son of Pāndu,  see Bhīmasena son of Pāndu Bhīma son of Vidarbha  26.20,  87.11 Bhīmaratha son of Ketumat  23.57–​65 Bhīmaratha son of Krishna  98.7 Bhīmaratha son of Vrikati  26.22–​23 Bhīmasena son of Pāndu  23.113; birth of  24.23,  62.92; and Baladeva  90.7; and Krishna  22.14,  97.18 Bhīmasena son of Parikshit  23.110,  113 Bhīmasena son of Riksha  23.113–14 Bhīshma (bhīṣma)  11.5–19.33, 43.48, 101.4–5 Bhīshmaka (bhīṣmaka)  87.11–12, 88.33,  96.52; and siege of Mathurā  80.10, 81.100,  82.2; and Rukminī  87.2, 17, 25, 30,  94.27; and Rukmin  80.11, 88.1, 5, 89.33,  50 Bhogavat  93.40 Bhoja  25.7 Bhojas  23.159–60, 44.60–62; of Mrittikāvatī  27.15; Bhoja princes  27.23; Shūra’s Bhoja wife  24.14; and Arjuna  101.6,  104.2;

381

and Kamsa  72.1, 76.36, 96.27, 42,  57–​59; at siege of Mathurā  81.89; and Naraka’s jewels  95.6, 96.1–​6; and Raivata  9.26; and Rukmin  81.40; and Ugrasena  80.6; see also Āhuka, Shatadhanvan, Ugrasena, Kamsa, Vaitarana, Rukminī, Gopati, Tālaketu Bhojakata (bhojakaṭa)  88.32–​33 Bhrāja  110.25 Bhrigu (bhṛgu)  7.26, 20.12,  23; see also Bhārgavas Bhrigutunga (bhṛgutuṅga)  22.42 Bhrishāshva (bhṛśāśva)  3.25,  55 Bhūmi  98.27 Bhūri  23.116 Bhūrishravas (bhūriśravas)  23.116, 65.10,  81.42 Bhūtasantāpana (bhūtasaṃtāpana)  3.64 Bhūti  7.41 Bindumatī  9.84–85 Brahmā: as creator  1.18–19, 25–35, 3.2,  31.15; of Brahmashiras missile  112.88; of four classes  40.14; of discus  38.42; of the earth  42.14; of gods and ancestors  11.37, 12.21–32; of Madhu and Kaitabha  42.14–18; of Sanatkumāra  12.11–13; as father of Daksha  2.51; of seven seers  3.96, 7.7, 20.11,  35.42; of others  110.33; appoints sovereigns  4.1–17,  5.26; created by Vishnu  1.17–18, 32.7,  58.37;

382

Index of Names

Brahmā (cont.) reabsorbed  7.53; inferior to Vedas  100.57–74; inferior to Vishnu  31.60, 32.4,  62.22; knowledge of Vishnu  31.10, 38.9, 39.11, 40.15–16,  62.29; praises Vishnu  38.55–64; in lotus  30.16, 40.11, 42.20–23; staff of  90.10; heaven of  62.27, 32, 100.15; visited by the earth  5.44, 41.18, 23, 42.13–43.66; by Nārada  44.12, 46.8–13; by Raivata  9.25,  31; by seers  7.36; by Vishnu  38.76–79, 39.1–7,  17–29; grants wishes to King Bali  23.30–31; to Bāna  112.67; to Dhruva  2.11; to Hiranyakashipu  31.34–53; to Naraka  91.34; to Paulomas and Kālakeyas  3.74; to Sixkids  47.13–20; to Ūrva  35.53–65; at rituals  3.95,  5.32; with cows  62.34,  37–38; praises Raji  21.13–17; and Soma  20.9, 19, 24, 35–36,  41–42; comes to wake Vishnu  40.37–42.12; organises divine plan  43.1–75, 45.2, 15–46, 62.13,  21; decreed death of Keshin  67.57; in Dvārakā groundplan  86.16; compared to Kālanemi  37.57–59; to Ūrva  35.24 Brahmadatta: birth of  13.47, 15.3–13; lineage of  15.14–28,  65;

as yogi  15.68, 19.22–27; and companions  15.68, 16.30–32, 18.14–23, 30–31, 19.15–22; and ancestral rite  16.1; and Sannati  19.1–12,  23–27 Brahmashiras (brahmaśiras)  20.33, 112.37–42,  87–89 Brihadashva (bṛhadaśva)  9.46–63 Brihaddhanu (bṛhaddhanu)  15.15 Brihaddharma (bṛhaddharma),  see Brihaddhanu Brihaddurga (bṛhaddurga)  87.47,  55–58 Brihadishu (bṛhadiṣu) son of Bāhyāshva  23.96 Brihadishu son of Purumitra  15.15 Brihadratha (bṛhadratha)  22.13, 80.3, 82.29,  87.18 Brihaspati (bṛhaspati): as milker  6.17; as seer  7.11; as Vishnu  32.4; and Tārakā  20.29–40; and Indra  21.29–34,  34.51; and divine plan  43.5,  44.3; sister of  3.38; sons of  23.51,  65.39; as paradigmatic speaker  53.8, 81.32,  109.24 Brihat (bṛhat)  23.73 Brihatī (bṛhatī) wife of Gada  98.15 Brihatī wife of Ripu  2.15 Brihatkīrti (bṛhatkīrti)  31.73 Brihatkshatra (bṛhatkṣatra)  81.44 Buddha  116.15 Budha  9.13–14, 20.37–44,  21.1; in Dvārakā groundplan  86.17 Celestial Gangā  21.6, 46.10, 52.26,  93.21 Chaitrā (caitrā)  26.15–18 Chakradeva (cakradeva)  87.45,  61–62



Index of Names

Chākshusha (cākṣuṣa) son of Kaksheyu  23.15 Chākshusha the Manu,  see Manu Chākshusha Chākshusha father of Manu  2.15 Champa (campa)  23.38–39 Champā (campā)  23.38 Chandrahantri (candrahantṛ)  31.74; see also Svarbhānu Chandramas (candramas)  3.61 Chandrāpīda (candrāpīḍa)  114.2–3 Chānūra (cāṇūra) the king  89.17 Chānūra the wrestler  45.5, 72.13–25; as Varāha  44.73; killed by Krishna  31.145, 75.7–76.1,  96.63 Charishnu (cariṣṇu)  7.45 Charmabhrit (carmabhṛt)  24.10,  28.40 Chāru (cāru)  88.39 Chārubāhu (cārubāhu)  88.38,  98.6 Chārubhadra (cārubhadra)  98.6 Chārudeshna (cārudeṣṇa)  24.29–31, 88.37,  98.5 Chārugupta (cārugupta)  88.38,  98.6 Chārumat (cārumat)  98.6 Chārumatī (cārumatī)  88.39,  98.6 Chāruvinda (cāruvinda)  88.38,  98.6 Chaturanga (caturaṅga)  23.37–38 Chedi (cedi)  22.13, 87.18–19; see also Shishupāla Chekitāna (cekitāna)  81.38 Chhagala (chagala)  81.41 Chhidradarshana (chidradarśana, chidradarśin)  16.29,  18.16 Chitrā (citrā) daughter of Gada  98.16 Chitrā daughter of Rohinī,  see Subhadrā Chitraka (citraka)  24.3,  28.36; sons of  24.12–13, 28.43–44; in combat  81.102, 87.47,  68

383

Chitralekhā (citralekhā)  107.6, 22–26, 58–87, 108.1–10,  109.72 Chitrāngada (citrāṅgada)  13.37 Chitraratha (citraratha) son of Dharmaratha  23.34–36 Chitraratha son of Gada  98.16 Chitraratha the light-​elf  4.7,  6.33 Chitraratha son of Rushadgu  9.84,  26.3–4 Chitrasena (citrasena) son of Gada  98.16 Chitrasena ally of Jarāsandha  81.81–87 Chitravatī (citravatī)  98.16 Chola (cola)  23.129 Cholas  10.44, 23.129,  100.9 Chyavana (cyavana)  7.11, 9.22,  23.117 Dadhivāhana  23.33 Dahana  110.24 Daityas (daiteya, daitya)  1.1–2; in war over Tārakā  20.34, 30.17, 32.10–39.2,  44.20; in other struggles against gods  3.97, 21.13–23, 31.57,  65.42; origins of  2.48–50, 3.1, 58–80, 100.61–62, 106.59; and ancestors  11.36, 12.35,  13.42; at Bali’s sacrifice  30.19–20, 31.68–88,  32.6; under Bāna  106.58, 107.85, 108.18–50, 110.39–55, 112.3–10, 50,  69; painted by Chitralekhā  107.63–68; and divine plan  31.143–47, 43.70, 44.75–83,  45.3; in Dvārakā  91.4; under Hiranyakashipu  31.67; and Kamsa’s bow  71.42; killer of,  see Vishnu the god; king of,  see Bali the demon, Bāna, Hiranyakashipu, Prahrāda;

384

Index of Names

Daityas (daiteya, daitya) (cont.) milking earth  2.24–25, 4.20,  25–27; under Naraka  91.10, 48–52, 92.8–17, 29,  97.22; and seers  12.14; and Shiva’s activity  65.38; as superlative  13.16, 30.56, 62.15, 63.8, 113.76; and Tvashtri  8.45,  33.18; and Vishnu’s activity  38.14, 40.22, 46,  97.30; women of  38.8, 106.49, 52, 109.56; see also Arishta, Chānūra, Dhenuka, Drumila, Hamsa, Hayagrīva, Kaitabha, Kālanemi, Keshin, Khara, Kishora, Lamba, Lavana, Madhu, Maya, Māyāvatī, Naraka, Nimi, Nishumbha, Panchajana, Pralamba, Pūtanā, Rishta, Shambara, Shumbha, Sixkids, Tāra, Ushā, Varāha, Vichakra Daksha (dakṣa)  2.42–56, 3.2–23,  4.4; daughters of  3.23–109, 8.1,  20.21; favourite daughter of  3.13,  7.40 Dāma  28.6 Damaghosha (damaghoṣa)  87.18–22 Damana  25.2 Dāmana  81.39 Dambha  21.11 Dambhaka  28.6 Dāmodara  51.36,  96.34; see Krishna Vāsudeva Dānavas  3.65–79; see Daityas Dandasena (daṇḍasena)  15.26–27 Dandasharman (daṇḍaśarman)  28.3 Dandāshva (daṇḍāśva)  9.78 Dantavaktra  24.21–22; at Mathurā  80.10, 81.41,  82.2; in Vidarbha  87.26, 49–53,  61–62;

killed by Krishna  97.5, 105.11; son of  87.3 Danu  3.45,  65–79 Darada  80.14,  81.47 Daradas  85.19 Dāruka  65.8, 86.78, 102.21–22 Darvas  10.44 Darvā  23.21–23 Dashagrīva (daśagrīva)  87.21 Dāshaka (dāśaka)  27.5 Dasharatha (daśaratha) son of Aja  10.74,  65.43; see also Rāma son of Dasharatha Dasharatha son of Chitraratha,  see Lomapāda Dasharatha son of Navaratha  26.23 Dāsharathi (dāśarathi)  23.37; see also Rāma son of Dasharatha Dashārha (daśārha)  26.21–22 Dāshārhas (daśārha, dāśārha): in Mathurā  81.51; in Vidarbha  87.42; in Dvārakā  93.29,  35; and Krishna  94.13, 95.11–15, 109.26, 113.51; wives of  96.7; and proper conduct  97.36; see also Krishna Vāsudeva Dashārnas (daśārṇa)  16.17, 19.18,  80.13 Dasra  8.39; see also Ashvins Datta Ātreya  7.11, 43, 23.139–40, 31.93–99 Datta son of Rājādhideva  28.2 Dattashatru (dattaśatru)  28.3 Death  41.4, 16, 23, 43.66,  44.1; birth of  3.60; power of  48.47–50; daughter of  2.19,  5.2–3; and divine plan  43.5, 58,  44.4; and death of Aniruddha  108.79;



Index of Names

of kings  81.11; of Krishna  112.53; of Shambara  99.5; compared to Aniruddha  108.44; to Arishta  64.2; to Baladeva  81.67, 110.50; to Dhenuka  57.16; to Fever  110.57; to Kālanemi  36.53–60,  38.60; to Krishna  109.6; to Pralamba  58.27–29; to missile of Vishnu  112.26; see also  Time Devabhāga  24.18,  25 Devaka  27.25–27 Devakī: and Vasudeva  25.4, 27.27, 45.36–38, 91.21, 113.72; and Kamsa  46.15, 47.1–38, 48.1–51; and Krishna  69.8–26, 76.11, 24, 94.15, 96.8–10; and women collected by Naraka  94.26; daughter of,  see Sleep, Ekānamshā; son of,  see Krishna Vāsudeva Devakshatra (devakṣatra)  26.24–25 Devala  3.37,  13.22; and Sannati  18.22–23,  19.24 Devamīdhusha (devamīḍhuṣa)  24.1–3, 14,  28.10 Devānīka  10.77 Devānta  28.6–7 Devāpi  23.114,  117 Devarakshita (devarakṣita)  27.26 Devarakshitā (devarakṣitā)  27.27 Devarāta son of Karambha  26.24 Devarāta son of Vishvāmitra  23.86; see Shunahshepa Devarātas  23.89 Devashravas (devaśravas) son of Shūra  24.18 Devashravas son of Vishvāmitra  23.87

385

Devavat  27.26 Devāvridha (devāvṛdha)  27.1,  6–14 Devayānī  22.3–4 Dhananjaya (dhanaṃjaya) son of Pāndu,  see Arjuna son of Pāndu Dhananjaya the snake  3.88 Dhānanjayyas (dhānaṃjayya)  23.89 Dhanvantari (dhanvaṃtari)  23.56 Dhanvin  7.20 Dhara  3.32–34 Dharma son of Anu  23.133 Dharma son of Chitraka  28.44 Dharma the god  2.8; as Vishnu  32.4; and Daksha’s daughters  2.47, 3.24–29; and Yudhishthira  24.23, 43.63, 44.2,  62.92 Dharmabhrit (dharmabhṛt)  24.13,  28.44 Dharmanetra  23.136 Dharmaratha  23.34–35 Dhārshnika (dhārṣṇika)  9.22 Dhātri (dhātṛ)  3.50,  7.18 Dhenuka  57.11–23; as Khara  44.72; and Kamsa  46.25; death of in lists  65.2, 28, 90.16,  96.39 Dhīmat  21.10 Dhishanā (dhiṣaṇā)  2.28 Dhrishnu (dhṛṣṇu) son of Kukura  27.17 Dhrishnu son of Manu Sāvarna  7.45 Dhrishnu son of Manu Vaivasvata  9.1,  22 Dhrishta (dhṛṣṭa)  26.20–21 Dhrishtadyumna (dhṛṣṭadyumna)  100.8 Dhrishtokta (dhṛṣṭokta)  23.157 Dhrita (dhṛta)  23.133 Dhritarāshtra (dhṛtarāṣṭra) son of Bali  3.61

386

Index of Names

Dhritarāshtra the snake  3.88,  6.23 Dhritarāshtra son of Vichitravīrya  23.120,  100.8; wife and sons of  43.50–52,  62.95 Dhriti (dhṛti) the brahmin  18.25 Dhriti the goddess  20.26 Dhritimat (dhṛtimat) son of Manu Raivata  7.24 Dhritimat son of Manu Sāvarna  7.45 Dhritimat son of Yavīnara  15.31 Dhruva  2.8–14, 3.32–33 Dhūminī  23.74,  103–06 Dhundhu  9.47–77 Dhundhumāra,  see Kuvalāshva Dilīpa son of Amshumat  10.64–66 Dilīpa son of Anamitra  10.73 Dilīpa son of Vishvamahat  13.55–57 Dīrghajihva  31.73 Dīrghatapas  23.55–56 Diti  3.45; and Daityas  3.58–64,  31.61; and Maruts  3.97–109; and Rishta  44.70; and Naraka  91.34; and Vishnu  106.23; and Bāna  112.60 Diviratha  23.33–34 Divodāsa  23.57–65 Do-​as-​you-​Please heavens  13.59 Draupadī  114.9 Dravidas (draviḍa)  100.9 Dravina (draviṇa)  3.34 Dridhanemi (dṛḍhanemi)  15.32 Dridhāshva (dṛḍhāśva)  9.78–79 Dridhavratā (dṛḍhavratā)  28.34 Dridhāyus (dṛḍhāyus)  21.10 Drishadvatī (dṛṣadvatī) mother of Ashtaka  23.93 Drishadvatī daughter of Samhatāshva  9.81 Drishadvatī wife of Ushīnara  23.21–24

Drona (droṇa)  7.43, 15.63–64, 84.28,  97.18 Druhyu  22.3–4, 22.16,  22.29; lineage of  23.1–3, 122,  130–32 Druma son of Krishna  98.6 Druma the wild-​elf  81.39; and Rukmin  87.13,  89.50 Drumila  73.18–35 Drupada  15.61–65,  23.102 Duduha  23.133 Duhshanta (duḥṣanta) son of Sammatā  23.126–28 Duhshanta son of Suraugha  23.47–49 Duliduha,  see Anamitra son of Nighna Durdama son of Bhadrashrenya  23.63–65 Durdama son of Vasudeva  25.2 Durdharsha (durdharṣa)  4.14 Durmukha  3.89 Duryodhana (duryodhana, suyodhana): and Baladeva  29.28, 90.8–13; and Krishna  97.18, 100.5–8; daughter of  90.8,  12 Dvārakā: and Raivata  9.26; and Vrishnis  25.16, 85.36, 86.52, 97.44, 113.61; and Syamantaka affair  28.12, 27, 29.5–9, 22,  29–33; founding of  84.20–35, 85.5, 86.1–74,  91.22; management of  86.75–79, 91.1–4, 109.87; and treasure  85.67, 86.54–62, 89.53, 91.3, 92.17–18,  97.44; and abduction of Rukminī  87.44–48, 88.29,  34; and Shubhāngī  89.8; town crier of  95.7–8; descriptions of  86.44–51, 91.23–25, 93.1–94.7;



Index of Names

and Garuda  92.66–93.1, 94.8–17, 113.5,  44–55; and kings  100.5–10,  105.7; and Indra  91.26–43, 113.62–70; and Arjuna  101.6, 102.19, 103.30; and Chitralekhā  107.84–108.6; accessibility of  107.80–81, 112.52–55; demise of  97.32–35; see also Kushasthalī Dvāravatī,  see Dvārakā Dvimīdha (dvimīḍha)  23.73 Dvimūrdhan  3.66 Dvivida  31.144, 105.20,  109.40 Dyumatsena  97.7 Dyuti the goddess  20.26 Dyuti son of Manu Tāmasa  7.20 Dyutimat  7.9 Earth  42.13–53; and Prithu  2.22–24, 5.42–53, 6.1–15,  40–41; milking of  2.24–26, 6.14–41; rescued by boar  30.11, 31.28–30, 42.34, 62.62,  65.40; won by Vishnu’s stride  30.12, 31.88–91, 42.35, 65.36, 68.25,  33; given to Kashyapa  31.106, 42.40–41; given to Manu  42.46–48; burden of  41.17–32, 42.52–53, 43.2, 46, 55, 81.12–13; and Death  41.23, 43.66,  44.1; and son Naraka  91.18,  57–59; and Nārada’s quest  100.47–54; at end of kali age  117.31 Ekachakra (ekacakra)  3.68 Ekāksha (ekākṣa)  31.77 Ekalavya: birth of  24.27; at Mathurā  81.44; and Dvārakā  84.28; son of  87.5

387

Ekānamshā (ekānaṃśā)  96.11–19; see also Sleep Ekaparnā (ekaparṇā)  13.15–23 Ekapātalā (ekapāṭalā)  13.15–23 Ekashringā (ekaśṛṅgā)  13.52–53 Eternal heavens  13.7–9 Fever  110.56–111.12 Fire,  see  Agni Gā  22.2 Gada  25.7,  94.18; children of  98.15–16; in combat  82.2,  87.45; Krishna as brother of  84.33,  86.64 Gādhi  23.84–85 Gaganapriya  31.71 Gālava  7.44, 9.96–100,  23.88; and Brahmadatta  15.12,  68 Gandhakālī  13.59; see Satyavatī wife of Shantanu Gandhamādana  21.7,  103.13 Gāndhāra  23.132; king of  80.15,  87.7; see also Gāndhārī wife of Krishna Gāndhārī wife of Dhritarāshtra  43.52,  63 Gāndhārī wife of Krishna  97.16, 105.15; palace of  93.44; see Nāgnajitī Gāndhārī wife of Kroshtu  24.1,  28.9 Gāndinī (gāṃdī, gāṃdinī)  24.7, 28.37–41; and Akūra  29.25,  40 Gāndīva (gāṇḍīva)  97.17, 101.4, 102.17; and Agni  105.17 Gandūsha (gaṇḍūṣa)  24.19,  29 Gangā (gaṅgā): descent of  10.66; as mother of Bhīshma  13.2, 19.30,  43.48; as paragon of rivers  43.7,  93.11;

388

Index of Names

Gangā (gaṅgā) (cont.) and Jahnu  23.76–80; and the ocean  43.17–48; and Hāstinapura  90.11,  14; and Nārada  46.10, 100.32,  38–44; and Garuda  110.16–17; see also Celestial Gangā Gardabhāksha (gardabhākṣa)  3.62 Garga the brahmin  22.8–9 Garga son of Vitatha  23.53 Gargashiras (gargaśiras)  3.67 Gārgya  95.5, 96.44–45; and sons of Kaushika  16.5–15; and Kālayavana  25.8–11, 85.7–17 Garishtha (gariṣṭha)  31.75 Garuda (garuḍa, garutmat) son of Vinatā  34.39–46; supreme bird  3.84, 4.8,  62.23; and snakes  3.86, 74.36, 108.79, 113.1–2; and Kāliya  45.7, 55.49,  56.39; on Vishnu’s standard  32.26,  34.38; ridden by Vishnu  34.39, 46,  42.5; against Kālanemi  30.17, 38.3, 32–35,  48; on Krishna’s standard  81.79, 98.7, 99.21, 103.4, 112.54; shading Krishna  62.7; in Dvārakā groundplan  86.17; as paradigm of bravery  88.23; flies to Prāgjyotisha  91.36–41; against Naraka’s demons  91.47; and Jewel Mountain  92.19,  42–43; at Indra’s house  92.50,  62; above Dvārakā  92.70, 93.1, 94.8–11,  16; goes home  95.1–4; flies to Shonitapura  109.78–81, 88, 110.3, 7–10, 113.54; against fires  110.15–17,  20; against Bāna’s demons  110.46–54, 112.1–2,  51;

against Shiva  112.16; against Bāna and peacock  112.74–81; and Aniruddha  112.113, 113.1–6; against Varuna  113.8,  12; arrival at Dvārakā  113.49 Garuda son of Upāsanga  98.18 Gātragupta  98.12 Gātravantī  98.12 Gātravat  98.12 Gātravinda  98.12 Gau,  see Ekashringā Gaura  13.47 Gaurī  9.82–83 Gautama  7.30,  44 Gaveshana (gaveṣaṇa)  24.12, 28.43, 87.55–60 Gavishtha (gaviṣṭha)  31.74 Gaya son of Havirdhāna  2.28 Gaya son of Sudyumna  9.15–16 Gaya son of Vitatha  23.53 Gayā  9.16 Ghasmara  16.23 Girikshipa (girikṣipa)  28.39 Girīsha (girīśa),  see  Shiva Girivraja (girivraja, rājagṛha)  80.1,  87.18 Gobhānu  23.123 Gomatī  23.60 Gonarda  81.38 Gopabalā  23.8 Gopālī  25.9–11, 85.14–15 Gopati  97.9 Gotama  7.44 Govardhana: and Vasudeva  45.35; and cowherd Nanda  49.16; and Vrindāvana  52.24–27, 54.25, 58.7,  62.3; and palm forest  57.2–3; festival of  59.30, 57–59, 60.9–35; lifting of  61.27–62.1, 63.1–4, 65.3, 30,  96.37



Index of Names

Govinda  62.42–43; see Krishna Vāsudeva Grandfather,  see  Brahmā Gridhramojas (gṛdhramojas)  24.10,  28.40 Gridhrikā (gṛdhrikā)  3.81–82 Grinjima (gṛñjima)  24.18,  32 Gritsamati (gṛtsamati)  23.54–55 Guha,  see  Skanda Gunaka (guṇaka)  71.16–21 Haimavatī  9.81 Halāyudha,  see Baladeva Hamsa (haṃsa)  97.10 Hamsakūta (haṃsakūṭa)  93.54–55 Hara the demon  31.72 Hara the god,  see  Shiva Hari the demon  31.72 Hari the god  32.1; see Krishna Vāsudeva, Vishnu Hari son of Parājit  26.11–12 Harishchandra (hariścandra)  10.21–23,  115.18 Harivamsha (harivaṃśa)  113.83,  115.1 Haryanga (haryaṅga)  23.39–40 Haryashva (haryaśva)  9.79 Haryashvas  3.6–18 Hāstinapura  90.8–14, 100.5, 114.4,  118.10 Havirdhāna  2.27–29 Havirdhra  7.12 Havya  7.9 Haya  23.135 Hayagrīva the demon  31.70, 33.15, 37.6,  44.67; as Naraka’s accomplice  91.19, 50, 92.8, 28,  109.40 Hayagrīva the king  105.14 Hehaya  23.63,  135–36 Hehayas  10.24–37, 23.63–64, 159–62; see also Arjuna son of Kritavīrya

389

Himālaya  4.6, 6.36,  62.23; wife and children of  13.13–23, 107.14; and forests  71.37, 85.63,  93.61; and barbarians  85.19, 117.30; and sons of Vasudeva  71.37,  96.46 Himsra (hiṃsra)  16.4 Hiranyagarbha (hiraṇyagarbha)  20.23 Hiranyakashipu (hiraṇyakaśipu)  3.58–60; as Dantavaktra  24.21–22; and Vishnu  30.13, 31.31–67, 38.10, 19,  65.37; and Ūrva  35.25,  64–73; and Sixkids  47.19–22 Hiranyāksha (hiraṇyākṣa) son of Diti  3.58,  64 Hiranyāksha son of Vishvāmitra  23.87 Hiranyaloman (hiraṇyaloman) the king,  see Bhīshmaka Hiranyaloman the seer  7.22 Hrada  3.60 Hrāda  3.59–60 Hridayā (hṛdayā)  29.14–17 Hridika (hṛdika)  28.4–6,  29.13 Hrishīkesha (hṛṣīkeśa),  see Krishna Vāsudeva, Vishnu Hutahavyavaha  3.34 Ikshvāku (ikṣvāku)  7.33, 9.1, 18, 38–43; descendants of  10.51, 78–79, 31.142,  66.5; and the earth  42.47; and Yādavas  26.27 Ilā (iḍā) son of Danu  3.67 Ilā (iḍā, ilā) daughter of Manu  9.3–14,  20.44; see also Sudyumna Ilā (ilā) wife of Tamsu  23.45 Ilavilā  108.3 Ilvala  3.77

390

Index of Names

Indra: and Manu era  3.50; and Maruts  3.99–109,  4.4; as calf  6.18–19; pleasure-​grove of  21.6, 46.9, 52.24–26, 53.31, 92.63, 93.13,  20; with wife in forest  19.2; against Bali  109.73; against Bāna  106.15, 23, 39–42, 107.26; against Hiranyakashipu  31.45,  63; against Naraka  91.5,  97.29; against Shambara  15.52; against Vritra  82.5; branded Garuda  34.41; associate of Nārada  46.6, 96.22–24, 97.42, 100.19,  41; against Raji  21.12,  20–37; gives away chariot  22.5–6,  13; drinks soma  23.35; born as Gādhi  23.83–84; grants Muchukunda’s wish  85.43,  51; saved by Vishnu’s strides  30.12, 19–20, 31.91,  68.32; equated with Vishnu  32.4, 40.25,  86.24; before war over Tārakā  34.3–10, 18,  48; during war  34.32, 35.7, 12–14, 36.39, 37.16–18; hears about Aurva  35.21–74; commissions Soma  36.1–12; against Kālanemi  36.60,  37.47; helped by Vishnu in war  32.29, 38.37, 54, 38.63–79; keeps winning  41.2–3; and divine plan  43.3, 44.2, 62.16–18,  69–99; and Arjuna  24.23, 62.70–98; and Khāndava Forest  105.16; receives kings in heaven  45.10,  67.62;

rewards Sleep  47.45–48; rains  41.13, 53.33, 54.12, 59.6–18; rains blossoms  48.16; rains blood  106.42; makes lightning  64.11; fails to rain  9.95, 10.10, 24.5, 29.31–32,  77.29; and Keshin  67.56; and Kamsa  46.22, 65.45, 71.40,  77.27; festival of  59.2–19,  79.29; banner of  93.15, 108.53; festival cancelled  59.59, 60.10, 61.61, 62.14,  65.30; bombards cows  61.1–7, 49, 60–63, 65.3,  30; visits and consecrates Krishna  62.1–99; and assembly hall  86.67; city of  86.6, 53, 91.23,  93.7; temple of  86.17,  87.31; and treasure  92.7; comes to get Krishna  91.26–43; hosts Krishna  92.49–69; home of  94.7; and Pārijāta tree  92.63–67, 94.19, 97.14, 105.10, 109.42–45; and renovation of Dvārakā  93.2–7, 38,  57; and Vrishnis  96.68–71, 100.4,  109.7; depends on Krishna  109.3,  21; matched by Krishna  69.15, 92.1, 99.19–21,  113.4; and Aniruddha’s kidnapping  109.7,  43–52; in Shonitapura  112.45–47; comes to Dvārakā  113.44,  55–70; and horse sacrifice  115.28–30, 118.13–35,  44; compared to Vibhrāja  18.2;



Index of Names

to Aniruddha  108.90; to Baladeva  87.51; to Brahmadatta  19.2; to Dadhivāhana  23.33; to Dharmaratha  23.34; to Krishna  60.6, 64.24, 79.37, 88.35, 100.3,  110.2; to Nahusha’s sons  22.1; to Nārada  44.9; to Purūravas’s sons  21.10; to Rāma  31.120; to Rukmin  89.49; to Suvaktra  87.3; to Ugrasena  78.41; younger brother of,  see Krishna Vāsudeva; elephant of,  see Airāvata; wife of,  see  Shachī Indradyumna Lake  93.54 Indradyumna the man  97.6 Indrajit  3.68 Indrakūta (indrakūṭa)  103.15 Indrasena  97.12 Indrasenā  23.99,  89.7 Indratāpana  3.61,  31.76 Indrota  22.11–12 Irā  3.45,  92 Irāvatī  97.9 Isha (iṣa)  7.17 Jahnu son of Ajamīdha  23.75–81,  94; and Gangā  23.76–80, 43.41,  44 Jahnu the seer  7.18 Jaigīshavya (jaigīṣavya)  13.23 Jalāntaka  98.7 Jaleyu  23.7 Jamadagni  7.31,  23.85 Jāmadagnya,  see Rāma son of Jamadagni Jāmbavat  28.16–29, 88.41,  105.20 Jāmbavatī  28.28, 88.41,  98.4;

391

children of  90.8, 98.8–9,  100.1; palace of  93.41 Jambha  97.25 Jambū  92.4 Jāmī  3.26–28 Janaka  31.115 Janamejaya grandson of Abhimanyu: asks Vaishampāyana about Vrishnis  1.6–13; about Daksha  2.50–52; about origins of species  3.1; about Daksha’s sons  3.14; about Prithu  4.19–22; about Manus  7.1–2; about Raivata  9.29–30; about Dhundhu  9.48; about Sagara  10.28–29,  54; about ancestors  11.1–4; about Yayāti’s sons  23.1; about Vishnu and Krishna  30.1–57; about Vishnu in heaven  39.1–6; about move to Dvārakā  85.1–6; about Rukmin  87.8; about Baladeva  90.1–3; about Krishna at Dvārakā  91.1; about Krishna’s wives  98.1; about Pradyumna  99.1; about Krishna’s greatness  101.1–2; about Krishna’s deeds  105.1–3; about Krishna and Bāna  106.1–3; purified by listening  113.81–83; descendants of  114.1–16; snake sacrifice of  113.81, 115.3–5, 118.8–10; horse sacrifice of  115.3–7, 28–37, 118.11–39; dialogue with Vyāsa  115.7–118.7, 118.42; as ruler  118.10,  39–41 Janamejaya son of Bhallāta  15.27 Janamejaya sons of Chandrāpīda  114.3

392

Index of Names

Janamejaya grandson of Kuru  22.7–12, 23.110–11,  113 Janamejaya son of Puranjaya  23.17–18 Janasthāna  31.118 Jantu  23.102 Jaras  98.23 Jarāsandha (jarāsaṃdha): as great ruler  45.8; and Kamsa  77.26, 80.1–7, 87.24, 96.27,  52; and Mathurā  25.15, 80.1–82.30, 84.3, 13, 35, 85.27–28; and Baladeva  90.5–6; and Shishupāla  87.1, 17–26, 49, 52, 71–72,  88.29; death of  22.14,  105.15 Jārūthī  97.5 Jayadhvaja  23.157–58 Jayadratha  81.44 Jayanta  103.14 Jayatsena  89.18 Jewel Mountain  92.19–22,  93.2; built by Naraka  91.14; taken by Krishna  92.38–43, 94.18–22,  96.2 Jharjhara  3.64 Jīmūta  26.22 Jyāmagha  26.11–17,  28 Jyotis  7.12 Jyotishmat (jyotiṣmat)  7.9 Kabandha  31.119 Kacha (kaca)  65.39 Kadrū  3.45,  86–90 Kahva  65.8,  81.99 Kaikayas (kaikaya, kekaya)  10.21,  81.45 Kailāsa  103.15; in similes  83.24, 93.42, 107.87,  110.7 Kaishika (kaiśika)  26.19, 87.10–11 Kaishikas  87.30, 70, 88.5, 15,  89.45; see also Āhvriti

Kaitabha (kaiṭabha)  31.17–18, 38.6, 18, 42.14–33, 112.107; fat of  6.39, 42.31–33 Kākī  3.81–82 Kaksheyu (kakṣeyu)  23.6,  15 Kakudmin,  see Raivata son of Reva Kakutstha  9.44,  22.2 Kāla,  see  Death Kālaka  31.75 Kālakā  3.72–74 Kālakeya  31.75 Kālakeyas  3.74 Kālanābha son of Hiranyāksha  3.64 Kālanābha son of Simhikā  3.78 Kālānala  23.16 Kālanemi (kālanemi, kālanemin)  30.17, 36.47–37.14, 37.37–38.66; and Kamsa  44.61,  77–79; and Sixkids  47.12 Kālanjara (kālaṃjara)  16.22, 26,  19.18 Kālavadana  31.77 Kālayavana  25.10–17, 84.12–13, 35, 85.4–35; death of  31.146, 85.36–67,  105.19 Kali  43.5, 63, 44.4,  11 Kālī,  see Satyavatī wife of Shantanu Kalinda  52.26–27 Kālindī  88.41, 98.4,  13–14; palace of  93.47–49 Kalinga (kaliṅga) son of Bali  23.29 Kalinga the region, king of  80.10, 81.38, 87.5, 66,  97.15; and Baladeva  89.18,  32,  44 Kalingans  87.7, 27, 50, 68, 117.29; origins of  23.32; at Dvārakā  100.9 Kāliya  45.7; and Kamsa  46.25,  65.2; and Krishna  55.47–56.41, 65.27, 96.35,  97.26 Kalkin  31.148



Index of Names

Kalmāsha (kalmāṣa)  110.24 Kalmāshapāda (kalmāṣapāda)  10.70–71,  67.10 Kāma  99.46 Kambala  3.87,  70.23 Kambalabarhisha (kambalabarhiṣa) son of Andhaka  27.16 Kambalabarhisha son of Devānta  28.7 Kambalabarhisha son of Marutta  26.8–9 Kāmbojas  10.31,  38–45 Kāmpilya  15.20,  61–64; and seven yogis  15.4, 17.4, 18.14,  24 Kamsa (kaṃsa)  27.28–29; story of summarised by Nārada  96.26–27, 41–43,  49–63; death of anticipated by Vishnu  45.12,  47.56; by Indra  62.69,  86; by Nārada  67.63–67; death of briefly mentioned  83.11, 85.28,  96.12; as Kālanemi  44.61–83,  45.4; and Devakī  47.1–38, 48.1–51, 69.16,  23; censures Vasudeva  65.46–81,  96–99; rebuked by Andhaka  66.2–40; punishes Vasudeva  69.6, 16, 80.5, 96.50–51; orders his execution  76.21; Vasudeva’s fear of  49.6, 69.7,  71.4; and Jarāsandha  80.1–7, 87.24, 96.27,  52; and Keshin  46.25–28, 67.3–9, 20,  96.42; and Krishna  75.1–4, 76.14–42, 78.2–34, 86.26,  87.16; and Mathurā  31.143–44, 44.59–62,  70.39; and Nārada  46.1–31, 65.47–59,  73.9;

393

and Pītha  97.24; and Pūtanā  46.25–28, 50.20, 29, 65.1–6; meets with relatives  65.7–66.40; clothes for  71.7–15; unguents for  71.22–29; and elephant  74.24–25, 32,  96.58; and elephant keeper  73.1–38; and stadium  72.1–12, 74.14–15, 96.55–57; and tax  45.35, 65.83–84, 69.3,  27–30; and wrestlers  65.87, 72.13–25, 75.7,  35–41; bow of  65.89–91, 69.4, 71.37–54,  96.53; funeral of  77.48–51, 78.25–32,  40–47; mother of  73.10–37, 77.38–59; wives of  77.1–37, 53, 59, 78.3–6, 15,  80.3–7 Kamsā (kaṃsā)  27.29 Kamsavatī (kaṃsavatī)  27.29 Kāmyā  2.5–6 Kanavaka  24.18,  32 Kānchana (kāñcana)  93.39 Kandarīka (kaṇḍarīka)  15.68, 16.30,  19.28; as Brahmadatta’s minister  15.12, 18.17–20, 19.15–22; see also  Vatsas Kanka (kaṅka)  87.46,  67 Kankā (kaṅkā)  27.29 Kanku (kaṅku)  27.28 Kānta  23.136–37 Kāpālin  98.17–18 Kapardin  3.43 Kapila son of Danu  3.66 Kapila the seer  10.48,  31.15 Kapila the snake  3.89 Kapila son of Vāsudeva  98.21–22

394

Index of Names

Kapila son of Vitatha  23.53–54 Kapilāshva (kapilāśva)  9.78 Kapīvat  7.18 Kapotaroman  27.17 Karāla  31.77 Karambha  26.24 Karandhama (karaṃdhama)  23.124 Kardama  2.6, 4.12,  13.58 Kārīshis (kārīṣi)  23.90 Karkotaka (karkoṭaka)  3.88,  70.24 Karna (karṇa) son of Haryanga  23.40 Karna son of the sun  15.26, 62.94,  97.18 Kārta,  see Ugrāyudha Kārtavīrya,  see Arjuna son of Kritavīrya Kārttikeya,  see  Skanda Karūsha (karūṣa)  9.2,  36 Kārūshas (karūṣa, kārūṣa)  9.36, 75.22, 81.38,  87.71; see also Dantavaktra Kasheru (kaśeru)  91.7–8 Kasherumat (kaśerumat)  97.6 Kāshi/​s (kāśi)  23.54–55,  66–67; king of  23.66, 24.5–7, 80.13, 87.7,  97.11; Sāndīpani as  79.3–4, 24, 86.76,  95.5; Gāndinī as  24.7,  28.37; Vapushtamā as  114.2, 118.12,  25; unnamed women of  25.5, 27.16, 25,  98.24 Kāshika (kāśika)  23.54 Kashmir (kaśmīra)  81.38,  117.29 Kashyapa (kaśyapa): as seer  7.30; wives of  2.47, 3.24,  45; as father of demons  3.58, 70,  72–73; of Garuda  34.39,  38.4; of gods  3.49, 8.1,  4–5; of Maruts  3.97–104; of Merusāvarnas  7.39; of Nārada  3.8–13;

of Stamba  7.11; as ancestor  3.93, 7.44, 115.40–41; receives earth  31.106, 42.40–46; and Brahmā  43.15–17; and cows  45.20–34,  45 Kati  23.87 Kātyāyanas  23.87 Kaumodakī  81.59–64 Kauravas  1.5; lineage of  23.107–08, 43.45, 72,  62.74; at siege of Mathurā  81.45; destruction of  115.14–15; king of,  see Duryodhana, Shantanu; town of,  see Hāstinapura; see also Arjuna son of Pāndu, Bhīshma, Janamejaya grandson of Abhimanyu, Yudhishthira Kausalyā  27.1 Kaushāmbī (kauśāmbī)  81.42 Kaushika (kauśika) the brahmin  14.4, 15.2,  16.5 Kaushika son of Vasudeva  24.28 Kaushikas  23.84–94; see also Gālava, Vishvāmitra Kaushikī (kauśikī) the goddess  47.47 Kaushikī River  117.28 Kaushikī daughter of Yudhishthira  98.18 Kāverī  23.80 Kavi son of Kaushika  16.4,  8 Kavi son of Manu Chākshusha  2.17 Kāvya  7.18 Kerala  23.129 Keralans  10.44,  23.129 Keshava (keśava)  67.58; see Krishna Vāsudeva Keshin (keśi, keśin)  31.77, 144, 49.10, 67.3–58; and Kamsa  44.67, 45.4, 46.25, 62.69,  65.32;



Index of Names

Krishna as killer of  69.20, 84.35, 86.4, 112.39,  110 Keshinī (keśinī)  23.74–75 Ketu  3.67 Ketumat the demon  31.70,  76 Ketumat son of Dhanvantari  23.56–57 Ketumat son of Kshema  23.69 Ketumat Palace  93.50–51 Ketumat son of Rajas  4.13 Ketuvīrya  3.67 Khalā  23.8 Khāndava (khāṇḍava)  105.16 Khara  37.6; as Dhenuka  44.72,  45.6 Khasā  3.92 Khashas (khaśa)  10.31,  85.19 Khasrima (khasṛma) the demon  3.77,  31.77 Khasrima Fire  110.24 Khasrima son of Kaushika  16.4,  8 Khatvānga (khaṭvāṅga) son of Amshumat  10.64–66 Khatvānga Grove  65.47 Kīnāsha (kīnāśa)  28.6 Kīrti  20.26 Kīrtimat  2.9 Kishora (kiśora)  33.21,  37.7; as Mushtika  44.73 Kola  23.129 Kolisarpas  10.44 Kopana  31.72 Kosala  80.13; see also Kausalyā Kotavī (kauṭavī, koṭavī)  112.49,  97–101 Kramana (kramaṇa)  27.4 Kratha the demon  31.72 Kratha son of Vidarbha  26.19, 87.10–11 Krathas  87.30, 88.5, 15,  89.45; see also Amshumat Kratu the seer  1.29, 7.7,  12.14 Kratu son of Ūru  2.18

395

Krauncha (krauñca) son of Maya  36.24 Krauncha the mountain  13.14 Krikaneyu (kṛkaṇeyu)  23.6 Krimi (kṛmi)  23.23–25 Krimī (kṛmī)  23.21–23 Krimilā (kṛmilā)  23.25 Krimilāshva (kṛmilāśva)  23.97 Kripa (kṛpa)  97.18 Krishāshva (kṛśāśva)  9.80 Krishna (kṛṣṇa) son of Arjuna  23.157 Krishna son of Asamaujas  28.8 Krishna Dvaipāyana,  see  Vyāsa Krishna son of Havirdhāna  2.28 Krishna son of Shuka  13.47 Krishna Vāsudeva  46.1–113.84; in lineage  25.4,  15; and Syamantaka  28.14–34, 29.1–40; as Vishnu  30.1–5,  39–54; chariot of  22.14; deeds of listed by Kamsa  65.1–6,  25–32; by Nārada  96.25–97.41; by Vaishampāyana  31.143–47, 105.4–22; greatness of  31.12, 78.19, 83.11, 101.1, 4, 104.24, 113.79–80; wives and sons of  88.34–44, 98.1–14 Kritadhanvan (kṛtadhanvan)  23.137 Kritāgni (kṛtāgni)  23.137 Kritaujas (kṛtaujas)  23.137 Kritavarman (kṛtavarman)  28.5,  65.10; in battle  87.45,  64 Kritavīrya (kṛtavīrya)  23.137; see also Arjuna son of Kritavīrya Kriti (kṛti) the hunter  16.19 Kriti son of Manu Raivata  7.24 Krittikās (kṛttikā)  3.36,  106.48 Kritvī (kṛtvī)  13.47, 15.4–7, 23,  18.5 Krodha  31.75

396

Index of Names

Krodhahantri (krodhahantṛ)  31.74 Krodhana  16.4 Krodhavardhana  31.74 Krodhavashā (krodhavaśā)  3.45,  90 Kroshtu (kroṣṭṛ, kroṣṭu)  23.134, 167–68; wives and sons of  24.1, 24, 26.1,  28.9 Kshānta (kṣānta)  16.19 Kshara (kṣara)  33.17 Kshatradharman (kṣatradharman)  81.44 Kshema (kṣema)  23.69 Kshemadhanvan (kṣemadhanvan)  10.76–77 Kshemaka (kṣemaka)  23.58,  68 Kshupa (kṣupa)  98.7 Kubera  4.3,  6.29; and Akrūra  68.15; as son of Ilavilā  108.3; as guardian of wealth  31.45, 86.55,  92.7; as world-​guardian  31.45, 34.16–19, 48, 37.18, 49, 38.68,  43.3; pleasure-​grove of  21.6, 22.34, 46.9, 54.40, 56.46, 93.13,  20 Kuhara  3.89 Kuhū  20.26 Kukshi (kukṣi) son of Bali  3.62 Kukshi son of Kāmyā  2.6 Kukura  27.16–17,  30 Kukuras  27.30, 29.32, 94.10–13 Kumāra,  see  Skanda Kumbha  31.71 Kumbhanābha  3.62 Kumbhānda (kumbhāṇḍa)  106.20–62, 108.75–78,  88–98; drives chariot  108.52, 58, 112.33; rallies troops  112.12–13; daughter of  107.39–57 Kumuda  98.15

Kundina (kuṇḍina)  87.12, 88.2,  31–33 Kunti  26.20 Kuntī  24.19–23, 43.51,  63; and Krishna  62.97, 97.17, 105.18; son of,  see Arjuna son of Pāndu Kuntis  24.20–22 Kupana  31.72 Kuru  22.8, 23.107–09; descendants of, see Kauravas Kurus,  see Kauravas Kurukshetra (kurukṣetra)  23.107–08; and sons of Kaushika  14.4, 15.2,  16.3 Kusha (kuśa)  10.75 Kushasthalī (kuśasthalī)  9.23–26, 32,  25.16; see also Dvārakā Kushika (kuśika)  9.100, 23.82–84,  47.47; see also Kaushikas Kushīnara (kuśīnara)  25.2 Kuvalāshva (kuvalāśva)  9.46–79 Kuvalayāpīda (kuvalayāpīḍa)  45.5, 73.1–7,  74.17; death of  31.145, 74.22–39,  96.62 Lakshmana (lakṣmaṇa)  31.116 Lakshmanā (lakṣmaṇā)  88.42, 98.3,  11–12; palace of  93.46 Lakshmī (lakṣmī): and Soma  20.26; and Vishnu  38.1; and Mathurā  85.2; and Sītā  31.117; and Rukminī  87.33–35; and Ekānamshā  96.18 Lamba (lamba, pralamba)  31.75, 33.22,  37.6; and Pralamba  44.71 Lambā  3.26–28 Latāveshta (latāveṣṭa)  93.15–18,  109.35



Index of Names

Lauhi  23.94 Lavana (lavaṇa)  31.127, 44.23–53 Lekha gods  7.28 Lohita  97.13,  105.10 Lohitaganga (lohitagaṅga)  91.51 Lohityas  23.90 Lomaharshana (lomaharṣaṇa)  1.5,  114.1 Lomapāda  23.36–37 Lopāmudrā  23.67 Mada  31.76 Madgu  24.9,  28.39 Mādhava son of Manu Auttama  7.17 Mādhavas  23.161–62, 26.25,  100.6; see also Baladeva, Krishna Vāsudeva Madhu the demon/​s  6.26; story of  42.14–33; killed by Vishnu  31.18, 34.35, 38.6, 18, 42.30, 112.107; hence name Madhusūdana  91.55, 102.19; fat of  6.39, 42.31–33; sons of  9.54, 31.127; and Madhu’s Forest  31.127, 44.22,  53 Madhu son of Devakshatra  26.25–26,  28.36 Madhu son of Manu Auttama  7.17 Madhu son of Vrisha  23.161–62 Madhus,  see Mādhavas Madhusūdana  91.55, see Krishna Vāsudeva, Vishnu Madrā  23.8 Madras  81.38; king of  80.14,  88.42 Mādrī wife of Kroshtu  24.1–3, 28.9–10 Mādrī wife of Pāndu  43.51, 63,  62.93 Mādrī,  see also Subhīmā Magadha  5.39, 87.18,  71; king of, see Jarāsandha

397

Maghavat son of Danu  3.67 Maghavat,  see  Indra Mahābala  3.77 Mahābhisha (mahābhiṣa),  see Shantanu Mahājihva  31.73 Mahākāla  112.125; see also Bāna Mahākarna (mahākarṇa)  3.88 Mahāmanas the brahmin  18.25 Mahāmanas son of Mahāsāla  23.19–20 Mahānābha  3.64 Mahānīla  3.88 Mahāpadma  3.87 Mahāsāla  23.18–19 Mahāshiras (mahāśiras)  3.69 Mahāsvana  31.73 Mahendra  31.108,  97.8 Maheshvara (maheśvara),  see  Shiva Mahimnāra  15.17 Māhishakas (māhiṣaka)  10.44 Maināka  13.13–14,  108.84 Mainda  31.144, 105.20,  109.40 Maladā  23.8 Malahā  23.8 Mālavas  81.40–42 Mālinī wife of Shvetakarna  114.6–9 Mālinī the town  23.38 Mānasa heavens  13.62 Mānasa Lake  14.2 Manasyu  23.4 Mandara: on earth  31.104; as churning-​rod  65.42; as axle  32.26; in similes  33.6, 13, 34.40, 36.48, 52, 59, 52.24, 83.24, 84.27,  93.16 Māndhātri (māndhātṛ)  9.83–85, 23.131,  85.40 Mani  3.90 Manoharā  3.34 Manu Auttama  7.4,  14–17

398

Index of Names

Manu Chākshusha (cākṣuṣa)  2.15–17,  7.4; era of  3.47–52, 4.17, 7.26–29 Manu Raivata  7.4,  22–25 Manu Sāvarna (sāvarṇa)  7.5, 39, 8.16–18; era of  7.43–45; as planet  8.43–44,  47 Manu son of the self-​born  2.4,  58.38; as calf  6.14; era of  7.3–10; see also Āpava, Vairāja the cosmic person Manu Svārochisha (svārociṣa)  3.94, 7.4,  11–14 Manu Tāmasa  7.4,  18–21 Manu Vaivasvata  7.4,  55; era of  3.46–52, 95, 4.17–18, 7.30–33; as child  8.6–7, 17–19,  43–44; as dynast  9.1–38, 42.46–48; and ancestral rites  13.64–67 Mānya  2.14 Mārīcha (mārīca)  31.114 Marīchi (mārīci) son of Danu  3.67 Marīchi the seer  1.29, 5.8,  7.7; sons of  13.24; son of,  see Kashyapa Marīchigarbha heavens (marīcigarbha)  13.53 Mārishā (māriṣā)  2.40–45 Mārkandeya (mārkaṇḍeya)  11.5–7, 11.40–15.13, 15.66–19.34; and Vishnu as boar  42.34 Mārtanda (mārtaṇḍa),  see Vivasvat Maruts (marut, marutvat)  3.27, 97–109; and Angārasetu  23.130; and Bāna  106.8; and Brahmā  31.36; and Indra  4.4, 65.45,  87.51;

and Kamsa’s team  65.18; and Krishna  63.5, 109.3, 113.45,  77; and Manu eras  7.32; in war over Tārakā  34.31; and Vishnu  32.32; homes of  92.48 Marutta son of Avikshit  23.124 Marutta son of Karandhama  23.124–25 Marutta son of Shineyu  26.7–8 Marutvatī  3.26–27 Mātali  34.10 Mathurā  44.21–61; countryside near  45.35, 84.2,  96.29; Nārada visits  46.1–2; and Devakī  46.15; and Kamsa  65.6–11, 73, 67.3, 77.34, 96.53–61; and Akrūra’s mission  65.100–01,  69.2; Krishna and Baladeva arrive in  71.5, 96.59–61; live in  79.1–2; return to  79.25–37,  83.13; Baladeva returns to  83.51–52; and Ugrasena  78.47; siege of  80.7–81.1; and Kālayavana  25.14, 84.12, 85.18–37; abandoned  25.16, 84.2–7, 17, 85.2–3,  35; tale of  31.143–47, 113.73–74 Matināra  23.43 Mātrivartin (mātṛvartin)  16.19 Matsya  97.15 Maudgalya son of Mudgala  23.99 Maudgalya son of Vishvāmitra  23.88 Maya  33.2–8; and Aurva spell  35.18–19; and mountain spell  36.21–24; defeated  36.39;



Index of Names

and Kālanemi  36.59, 37.3–6,  38.30; in Prāgjyotisha  44.74 Māyāvatī  99.6–49 Medhas  7.9 Medhātithi  7.9 Medinī  6.39,  42.33; see Earth Meghapushpa (meghapuṣpa)  102.21 Mekalas  117.29 Menā  13.13–19 Meru the mountain: as milker  6.36; as chariot pole  32.27; as landmark  31.104, 34.10, 110.12,  62; and Urvashī  21.7; and sun  34.21; and Vishnu  45.48; and Dvārakā  93.56–57,  61; and Krishna  103.15; and austerities  7.39–40, 8.43–44, 9.28–30,  12.4; and gods  41.32, 42.7, 46.8, 12,  92.47; in similes  33.8, 37.42, 67.39, 74.15, 93.32,  39 Meru Palace  93.43–44 Meruprabha  93.18 Merusāvarnas (merusāvarṇa)  7.5,  39–40 Mithilā  29.19, 23,  28–29 Mitra  3.51, 9.3–12,  96.10 Mitrasaha,  see Kalmāshapāda Mitravāha  98.8 Mitravat  98.8 Mitravatī  98.8 Mitravinda  98.8 Mitravindā,  see Kālindī Mother,  see Purutvat, Satvat Mridupāda (mṛdupāda)  31.73 Mridupriya (mṛdupriya)  31.73 Mridura (mṛdara, mṛdura)  24.9,  28.39;

399

in battle  81.102–04,  87.47 Mrittikāvatī (mṛtikāvatī, mṛttikāvatī)  26.14,  27.15 Muchukunda (mucukunda)  9.85, 85.40–64 Mudgala  23.96,  99 Muhūrtā  3.26–28 Muni daughter of Daksha  3.45,  92 Muni the duck  16.29 Muni son of Vaitandya  3.33 Mura (mura, muru)  91.14–15,  19; snares of  91.44–45,  97.1; death of  91.45, 92.28,  96.66 Mūrti  7.12 Mūrtilinga (mūrtiliṅga),  see Prāgjyotisha Mushtika (muṣṭika)  31.145, 45.5, 72.13–25; as Kishora  44.73; and Baladeva  76.1–2,  5–9 Nabha son of Manu Auttama  7.17 Nabha son of Manu Svārochisha  7.13 Nabha son of Nala  10.76 Nabha the seer  7.26 Nābhāga son of Manu Vaivasvata  9.1,  21,  36 Nābhāga son of Shruta  10.67–68 Nābhānedishtha (nābhānediṣṭha)  9.2 Nabhasya son of Manu Auttama  7.17 Nabhasya son of Manu Svārochisha  7.13 Nabhasya the month  37.31, 54.31,  55.9 Nādāyanī (nārāyaṇī)  89.7 Nādin  16.23 Nadvalā (naḍvalā)  2.16–17,  7.29 Nagnajit  80.15,  88.41 Nāgnajitī (nagnajitī, nāgnajitī)  88.41,  98.3; children of  98.9; see Gāndhārī wife of Krishna

400

Index of Names

Nahusha (nahuṣa) the snake  3.90 Nahusha son of Āyus  13.60, 21.11,  22.1; as father of Yayāti  22.15–17, 85.57,  114.17 Naigamesha (naigameṣa)  3.36 Nairrita demons (nairṛta)  91.3, 9–10, 15, 108.70; Naraka as  91.34 Nakula  62.93 Nala son of Nishadha  10.76 Nala son of Vīrasena  10.69 Namuchi (namuci)  3.77,  31.74 Nanda: and Vasudeva  49.2–13; travels to cattle station  49.13–50.1; and upturned cart  50.12–18; and Pūtanā  50.23–29; and two boys  51.10–12; and arjuna trees  51.28–35; and Kāliya  56.14–23,  42–45; and Kamsa  65.21–24, 27, 58, 83–84, 76.20,  24; and Akrūra  68.14–15, 39, 69.1,  27; as leader of cowherds  53.7–12, 60.27, 61.3, 76.10,  96.48; wife of  47.33,  48.12 Nandaka  32.24 Nandin (nandi, nandika, nandin)  112.14, 28, 83–86,  114–15 Nara the seer  43.67 Nara son of Shvaphalka  28.40 Nārā  1.24 Narāchī (narācī)  98.21–22 Nārada: and news of Aniruddha  109.64–81; and Daksha’s sons  3.7–20; and Kālayavana  25.13, 83.16–17,  85.26; and Kamsa  46.1–30, 47.8, 65.45–59,  73.9; and Kārtavīrya  23.148–50;

extols Krishna  67.52–68, 96.22–97.42, 100.18–86, 113.73; and Muchukunda  85.45, 54,  59; and Naraka’s women  93.32; and news of Pradyumna  99.41; and Vishnu  44.6–83, 45.1–16 Naraka Bhauma  91.5–92.33; town of  44.74,  45.8; women collected by  91.12–15, 92.22–37, 94.24–28,  96.2; death of mentioned by Anādhrishti  109.40; by Krishna  96.1; by Nārada  96.67, 97.1,  29; by Vaishampāyana  31.146,  105.9 Naraka son of Simhikā  3.78,  31.75 Narānta  28.6 Nārāyana (nārāyaṇa) ashram  40.1–3,  34 Nārāyana the god  1.23–24; see Vishnu the god Nāreya  28.35 Narishyanta (nariṣyanta)  9.2,  21 Narmadā: as wife  9.86,  13.63; conquered by Jyāmagha  26.14; and Rukminī’s abduction  88.6 Nāsamaujas  28.7–8 Nāsatya  8.39; see also Ashvins Nava  23.23–25 Navā  23.21–23 Navaratha  26.23 New Country  23.25 Nighna son of Anamitra  28.11 Nighna son of Anaranya  10.72 Nikrittashatru (nikṛttaśatru)  87.7 Nikumbha the demon  23.59 Nikumbha son of Haryashva  9.79–80 Nīla the mountain  103.14 Nīla son of Yadu  23.134 Nīlī  23.74,  95



Index of Names

Nimi son of Bhajamāna  27.4 Nimi the demon  97.10 Nīpa son of Pāra  15.18–19 Nīpa grandfather of Prishata  15.35 Nīpas  15.19–20, 28, 35–37, 61,  16.34 Nirmanyu  16.19 Nirmoha  7.25 Nirutsuka  7.24 Nirvaira  16.19 Nirvrita (nirvṛta)  16.19 Nishadha (niṣadha)  10.75–76 Nishatha (niśaṭha)  25.4,  98.20 Nishumbha (niśumbha)  47.49,  65.51 Nisunda  91.19; death of  91.45, 92.8, 28, 96.66, 97.1,  109.40 Nityavitrasta  16.23 Nivātakavachas (nivātakavaca)  3.80 Nivrittashatru (nivṛttaśatru)  24.26, 87.46,  66 Northern Kurus  8.15, 21.7,  103.13 Nriga (nṛga)  23.23–24,  105.19 Nrigā (nṛgā)  23.21–23 Nyagrodha  27.28 Padmakūta (padmakūṭa)  93.45 Padmāvatī  28.34 Pahlavas  10.27, 31, 38–43, 23.82,  85.19 Paippalādas  114.11 Pāka  3.105, 9.95, 10.10, 24.5, 29.31, 61.7, 96.71,  99.19 Pālin  2.27 Pālita  26.11–12 Panchajana (pañcajana) the demon  79.14–21, 91.19, 52,  96.66 Panchajana Forest  93.17 Panchajana son of Sagara  10.50, 58,  63–64 Pānchajanya conch (pāñcajanya): discovery of  79.16, 20, 105.14;

401

sounding of  94.8–10, 97.2, 112.32, 113.21,  47–48 Pānchāla (pāñcāla)  18.17–20, 19.19–22,  29; see also Bābhravya Pānchālas (pañcāla, pāñcāla)  15.35, 23.98, 24.29,  43.72 Panchavana (pañcavana)  23.100 Panchavarna (pañcavarṇa)  93.15,  33 Panchika (pañcika)  16.30 Pāndavas (pāṇḍava)  1.11, 29.8, 44.2, 62.97, 100.8, 105.16–18, 114.1, 7, 16, 115.10; see also Arjuna son of Pāndu, Bhīmasena son of Pāndu, Nakula, Sahadeva, Yudhishthira Pandita (paṇḍita)  16.23 Pāndu (pāṇḍu)  23.120–21, 24.22, 43.50–51, 62.91–95 Pāndya (pāṇḍya)  23.129 Pāndyas  23.129,  100.9; king of  80.15, 87.5, 89.18,  97.15 Pānins (pāṇin)  23.89 Pāra son of Prithushena  15.18 Pāra son of Samara  15.21 Pāradas  10.27, 31, 38–45,  85.19 Parājit  26.11 Paramekshu (paramekṣu)  23.15 Paramount Palace  93.47–49 Parantapa (paraṃtapa)  7.20 Parāshara (parāśara)  13.36, 45,  118.4 Pārijāta Tree  92.63–67, 93.57–58, 109.42–45; in Dvārakā  94.19–23; in lists  97.14,  105.10 Parikshit (parikṣit, parīkṣit) son of Abhimanyu  23.113,  121; son of, see Janamejaya grandson of Abhimanyu Parikshit son of Kuru  22.8, 23.109–10,  113

402

Index of Names

Pāriplava  7.23 Parjanya the god  28.13, 59.17, 116.18; see also Indra Parjanya the patriarch  4.14,  7.22 Parnāshā (parṇāśā)  27.6–11 Pārvatī the cave  45.48 Pārvatī the goddess,  see  Umā Pataga  110.25 Patara (paṭara)  110.25 Patusha (paṭuśa)  87.7,  61–62 Paulomas  3.74 Paulomī,  see  Shachī Paundra (pauṇḍra)  98.21–22; at Mathurā  80.10; in Vidarbha  87.27,  64–65; felling of  97.15; son of  87.4 Paundras (pauṇḍra, puṇḍraka)  23.32,  87.50; see also Paundra Pauravas  114.18; chariot of  22.7; Brahmadatta as  15.14; Sannati as  15.34; Vibhrāja as  16.34; Vishvāmitra as  23.91; Rohinī as  25.1; Jāmbavatī as  98.4; Duhshanta as  23.126–27; unnamed Paurava  81.40 Payoda  23.134 Phena  23.26–27 Pindāraka (piṇḍāraka)  25.2 Pishuna (piśuna)  16.4 Pītha (pīṭha)  97.24 Pitrivartin (pitṛvartin)  15.3, 16.4–11 Pīvarī  13.44–46 Prabhā  3.71, 20.26, 21.17–18 Prabhākara  23.9–13 Prabhāsa the place  79.11 Prabhāsa the Vasu  3.32,  38–41

Prabhu son of Kāmyā  2.6 Prabhu son of Shuka  13.47 Prabhūta gods  7.28 Prachetas (pracetas) son of Duduha  23.133 Prachetases  2.32–45; and Daksha  2.51, 3.18, 30,  20.21 Prāchetasa (prācetasa),  see  Daksha Prāchīnabarhis (prācīnabarhi, prācīnabarhis)  2.28–32,  39 Pradyumna: and Dvārakā  101.17; and Krishna  94.18–19; and Māyāvatī  99.6–49; and Rukminī  88.37, 89.11, 98.5, 99.30–49; and Shambara  99.1–28, 44, 100.1, 109.29; and Shonitapura  109.88, 110.8, 18, 48, 52, 112.33–36; and Shubhāngī  89.3–9,  98.19; son of,  see Aniruddha Prāgjyotisha (prāgjyotiṣa)  44.74, 45.8, 91.5–20; Krishna at  91.43, 52–53, 97.22,  105.9 Prahrāda (prahlāda, prahrāda)  3.59–60, 6.26, 31.71,  96.65; as king of demons  4.4,  21.21 Prakāsha (prakāśa)  7.25 Prakriti gods (prakṛti)  7.23 Pralamba  58.12–58; as Lamba  44.71,  45.6; and Kamsa  46.25; death of mentioned  65.2, 29,  90.16; by Nārada  96.43 Pramada  31.76 Prāmshu (prāṃśu)  9.2 Prāna (prāṇa)  3.34,  7.11 Prāpti  80.3–7 Prasena son of Akrūra  24.11; see also Sudeva



Index of Names

Prasena son of Nighna  28.11–24,  29.10; in battle  81.103,  87.47 Prasenajit  9.81–82 Pratardana  23.62–65 Prathita  7.13 Pratikshatra (pratikṣatra)  28.4 Pratīpa  15.10,  23.114 Pratishthāna (pratiṣṭhāna)  9.19 Prativaha  98.25 Prativāha  24.10,  28.40 Pratyūsha (pratyūṣa)  3.32,  37 Pravara  23.109 Pravīra son of Pūru  23.4 Pravīra son of Suraugha  23.47 Prayāga  21.9,  23.107 Prishadhra (pṛṣadhra)  9.2,  37 Prishata (pṛṣata)  15.35, 61–62,  23.102 Prishthaja (pṛṣṭhaja)  3.36 Prithā (pṛthā),  see  Kuntī Prithu (pṛthu) son of Anenas  9.44–45 Prithu son of Chitraka  24.12,  28.43; in battle  81.99,  87.47 Prithu son of Pāra  15.21–22 Prithu the seer  7.18 Prithu son of Vena  2.20–27, 4.19–26, 5.21–53, 6.1–15; as first king  2.22, 3.110,  6.44; and Brahmā  4.1,  5.32; and rājasūya  2.23,  4.16; devotion to  6.40–48 Prithuka gods (pṛthuka)  7.28 Prithukīrti (pṛthukīrti)  24.19,  21 Prithulāksha (pṛthulākṣa)  23.38 Prithurukma (pṛthurukma)  26.11–12 Prithushena (pṛthuṣena)  15.18 Prithushravas (pṛthuśravas)  26.5 Prithvī (pṛthvī)  6.40; see Earth Priyā  3.13,  7.40

403

Priyavrata  2.5 Pulaha  1.29, 7.7,  12.14; descendants of  13.58 Pulastya  1.29, 7.7,  12.14; descendants of  13.43,  31.126 Pulomā  3.72–74 Puloman  3.69–71, 31.76,  109.40 Pundarīka (puṇḍarīka)  10.76 Pundra (puṇḍra)  23.29 Punisher of Pāka,  see  Indra Punjab (pañcanada)  81.42 Pura  15.21 Puranjaya (purañjaya) son of Bhajamāna  27.4 Puranjaya son of Srinjaya  23.17 Pūrnabhadra (pūrṇabhadra)  23.39 Purojava  3.35 Pūru son of Manu Chākshusha  2.17 Pūru son of Yayāti  22.4, 17, 31–35, 23.1–4; descendants of  23.122, 126–27, 25.1, 114.16–18 Purujāti  23.95 Purukutsa  9.85–86,  13.63 Purumīdha (purumīḍha)  23.73 Purumitra father of Brihadishu  15.15 Purumitra ally of Jarāsandha  81.41 Purūravas  21.1–10; birth of  9.14,  20.44; kingdom of  9.20 Purutvat  26.26–27; see Satvat Pūshan (pūṣan)  3.50 Pushkala (puṣkala)  31.71 Pushkara (puṣkara)  31.71 Pushkarinī (puṣkariṇī)  2.15–16 Pushpadamshtra (puṣpadaṃṣṭra)  3.89 Pushpaka (puṣpaka) the chariot  34.17 Pushpaka Forest  93.18 Pushti (puṣṭi)  20.26 Put  5.24,  66.20

404

Index of Names

Pūtanā  45.6, 50.20–28; as Kamsa’s tool  46.25–28; killing of mentioned  31.144,  65.2; by cowherds  51.32; by Kamsa  65.26; by Nārada  67.55, 96.31–32 Putra  7.9 Rādhā  15.26 Raghu son of Dilīpa  10.73–74; descendant of, see Rāma son of Dasharatha Raghu son of Nighna  10.72 Rāhu  31.77, 106.45; see also Svarbhānu Raibhya son of Damaghosha  87.21 Raibhya the god  7.23 Raivata the Manu,  see Manu Raivata Raivata (raivata, revata) son of Reva  9.24–35,  86.80 Raivata the Rudra  3.43 Raivataka  84.27, 93.14–17, 100.10,  109.35 Rājādhideva  28.1–2, 81.102,  87.47 Rājādhidevī  24.19 Rajata  103.14 Rajatanābha  6.31 Raji  21.11–36 Rāma son of Dasharatha  10.73–75, 31.110–42,  65.43; and Lavana  31.127, 44.25–44; and Sītā  31.117–19,  88.35 Rāma son of Jamadagni  23.155, 31.100–09, 42.39–41, 112.91; and celestial missile  87.13 Rāma the seer  7.43 Rāma son of Vasudeva,  see Baladeva Ramana (ramaṇa)  3.34 Rambhā  118.25,  28 Rāshtrapāla (rāṣṭrapāla)  27.28 Rāshtrapālī (rāṣṭrapālī)  27.29

Rati  99.46 Rauchya (raucya)  7.5,  41 Raudrāshva (raudrāśva)  23.5–8, 12–14,  42 Rāvana (rāvaṇa)  31.122–26, 142, 44.33–40,  65.43; and Kamsa  77.44–46; spies of  97.8 Renu (reṇu)  23.87 Renukā (reṇukā)  23.87 Reva  9.23–24 Revatī  9.25–29, 86.80,  94.26; sons of  25.4,  98.20 Ribhu gods (ṛbhu)  7.28 Richeyu (ṛceyu)  23.7,  42–43 Richīka (ṛcīka)  7.31,  23.85 Riksha (ṛkṣa) son of Ajamīdha  23.106–07,  113 Riksha son of Vidūratha  23.112–14 Rikshavanta (ṛkṣavanta)  99.28 Rikshavat (ṛkṣavat)  26.14,  109.35 Ripu  2.14–15 Ripunjaya (ripuṃjaya)  2.14 Rishikā (ṛṣikā)  117.29 Rishīkas (ṛṣīka)  89.18 Rishta (riṣṭa)  44.70 Rishyashringa (ṛśyaśṛṅga)  23.37 Rituparna (ṛtaparṇa)  10.69–70 Rohinī (rohiṇī) the star  48.5–7,  86.3 Rohinī wife of Vasudeva  25.1–3; mother of Baladeva  45.38, 47.30, 48.2–7, 49.1–7,  30; as Surabhi  45.36; and Krishna  94.15, 96.8–9; and women from Naraka  94.26; son of,  see Baladeva Rohita son of Harishchandra  10.23 Rohita son of Krishna  98.7 Ruchi (ruci)  7.41 Ruchira (rucira)  15.17–18 Rudra,  see  Shiva



Index of Names

Rudrā  23.8–9 Rudras  3.42–44; and Manu era  7.32; and Brahmā  31.36; and war over Tārakā  34.2; and divine plan  43.4,  68; and Krishna  63.5, 113.46, 58,  77; and Kamsa’s advisors  65.18; and Shonitapura  107.52 Rukmakavacha (rukmakavaca)  26.9–11 Rukmavatī  89.10–17 Rukmeshu (rukmeṣu)  26.11–12 Rukmin: at Mathurā  80.11, 81.40, 100,  82.2; and Rukminī  87.8–16, 28, 88.1–33; and Shubhāngī  89.1–5; and Rukmavatī  89.10–14; death scene  89.19–21, 27–52,  91.1 Rukminī (rukmiṇī)  87.12–17; and Shishupāla  87.2, 17,  25; abduction of  87.31–44, 88.1–2, 27–28,  97.3; marriage of  88.34–36, 94.27,  98.3; children of  24.29–31, 88.37–39, 98.4–6; palace of  93.39; and Pradyumna  94.19, 99.2, 17, 34–49, 109.29; and Aniruddha  89.10–13; and Rukmin  88.1–2, 88.27–28, 89.11,  42 Ruru  7.44 Rushadgu (ruṣadgu)  26.2–3 Sabhāksha (sabhākṣa)  28.35 Sabhānara  23.15–16 Sadashva (sadaśva)  15.21 Sādhyā  3.26–27 Sādhya gods: birth of  3.27; and Vedas  1.35; and Manu era  7.32;

405

and ancestors  13.53–54; and Brahmā  31.36; and Krishna  109.86, 113.45,  58; and Vishnu  31.58; and divine plan  43.5,  68; and world of cows  62.28; homes of  92.48; defeated by Bāna  106.8 Sagara  10.25–62 Saha  7.17 Sahadeva son of Pāndu  62.93 Sahadeva son of Somadatta  23.101 Sahasrada  23.134–35 Sahasrājit  27.5 Sahasvat  10.77 Sahishnu (sahiṣṇu)  7.27 Saindhavāyanas  23.90 Sāketa  81.45 Sālankāyanas (sālaṅkāyana)  23.89 Samara  15.20–21 Sāmaveda  31.6 Sāmba  98.8, 100.1–3, 113.62–64; wives of  28.40–41, 90.8–12,  98.24 Sambhūta (saṃbhūta)  9.86–87 Samgrāmajit (saṃgrāmajit)  98.10 Samhara (saṃhara)  31.72 Samhatāshva (saṃhatāśva)  9.80 Samhrāda (saṃhrāda)  3.60, 80, 31.71,  77 Sammata (saṃmata)  7.45 Sammatā (saṃmatā)  23.125–26 Samrāj  2.6 Samvarana (saṃvaraṇa)  23.107 Samvarta (saṃvarta)  23.126 Samvartaka (saṃvartaka)  81.59 Samyāti (saṃyāti)  22.1 Sanatkumāra  1.31–32,  31.16; at Soma’s rājasūya  20.24; and divine plan  43.68; and Mārkandeya  11.7, 12.6–13.75, 14.5–15.2;

406

Index of Names

Sanatkumāra (cont.) story shown by  13.71–14.8, 15.1–2, 66–67,  16.3; and Kritvī  18.6 Sāndīpani (sāṃdīpani)  79.3–24, 97.27, 105.21; in Dvārakā  86.76, 95.5,  9 Sanjnyā (saṃjñā)  8.1–40 Sankalpā (saṃkalpā)  3.26,  29 Sankarshana (saṃkarṣaṇa)  47.30–31,  48.6; see Baladeva Sānkritya (sāṃkṛtya)  23.88 Sannateyu (saṃnateyu)  23.6 Sannati (saṃnati) wife of Brahmadatta  18.22–23, 19.2–10,  23–27 Sannati son of Sārvabhauma  15.34–36 Sapatnajit  98.10 Saptabāhlya  23.115 Saramāna (saramāṇa)  3.78 Sārana (sāraṇa)  87.45 Sārvabhauma  15.33 Sarvadamana  23.48 Sarvajit  3.68 Sarvakarman  10.71 Sarvartuka  93.17,  107.2 Satrājit  28.11, 81.103; and Syamantaka  28.30, 29.1–3, 10,  30; wives and children of  28.32–34,  88.42 Satvat  27.1; see Purutvat Sātvatas (sātvat, sātvata)  26.27, 28.30, 29.38, 113.63–64; Baladeva as  81.62; Krishna as  113.52 Satya gods  7.19 Satyā,  see Gāndhārī wife of Krishna, Nāgnajitī Satyabhāmā  29.2–7, 88.42,  98.3;

and sisters  28.32–34; and Naraka mission  91.39, 92.51–66; and cows  113.9–10; palace of  93.40; as great beauty  94.27; children of  98.7 Satyadhriti (satyadhṛti)  15.31–32 Satyajit son of Brihaddharma  15.16 Satyajit son of Krishna  98.10 Satyaka  24.24, 65.8,  98.26; in battle  87.68 Satyakarna (satyakarṇa)  114.4–5 Satyaketu son of Akrūra  25.5 Satyaketu son of Sukumāra  23.71 Sātyaki  24.24, 98.26–27; and Krishna  29.8, 109.32; as warrior  81.102, 86.78, 87.44, 52,  102.6; and Indra  113.62 Satyanetra  7.22 Satyarathā  10.21 Satyavāch (satyavāc)  7.25 Satyavatī daughter of Gādhi  23.84–85 Satyavatī wife of Shantanu  13.25–40, 15.39, 23.119,  43.49 Satyavit  2.17 Satyavrata  9.88–10.22 Saubha  73.18–24; and Krishna  97.6, 105.13,  109.40 Saudāsa,  see Kalmāshapāda Saunanda  81.59–62 Saushravas (sauśrava)  23.89 Sauvīras  80.15,  97.19 Savana  7.9 Sāvarna (sāvarṇa, sāvarṇi),  see Manu Sāvarna Sāvarnas  7.39; see also Merusāvarnas Savarnā (savarṇā) daughter of the ocean  2.31–32



Index of Names

Savarnā the shadow  8.8–12,  16–29 Savitri (savitṛ)  3.51 Senajit son of Krishna  98.10 Senajit son of Vishvajit  15.16–17 Shabalāshvas (śabalāśva)  3.18–23 Shabara (śabara)  23.93 Shachī (śacī)  3.71, 92.52–58; worship of  87.32; in similes  19.2,  88.35; husband of,  see  Indra Shaibya (śaibya)  102.21 Shakas (śaka)  9.21; and solar kings  10.23–46; and Kālayavana  85.19; at Dvārakā  100.9 Shākha (śākha)  3.36 Shakra (śakra),  see  Indra Shakuni (śakuni) son of Danu  3.66 Shakuni son of Dasharatha  26.23–24 Shakuni son of Hiranyāksha  3.64 Shakuni son of Vikukshi  9.40 Shakuntalā (śakuntalā)  23.49 Shākyas (śākya)  116.15 Shala (śala)  23.116 Shalabha (śalabha)  31.72 Shālāpati (śālāpati)  23.87 Shālva (sālva): and Krishna  31.144, 97.6, 105.13, 109.40; at Mathurā  80.14,  81.98; and Ugrasena  109.28 Shalya (śalya) the demon  3.77 Shalya the man  81.45,  98 Shambara (śambara)  3.66,  31.74; and wealth  96.65; and Indra  15.52; and Krishna  97.25; and Pradyumna  98.5, 99.1–49, 100.1,  109.29 Shambhu (śaṃbhu) wife of Dhruva  2.14 Shambhu the Rudra  3.43

407

Shambhu son of Shuka  13.47 Shambhu the Yādava  82.2 Shami (śami)  27.16 Shamīka (śamīka)  24.19,  33 Shamin (śamin)  28.3–4 Shanaishchara (śanaiścara)  8.47; see also Manu Sāvarna Shāndilya (śāṇḍilya)  13.57 Shankara (śaṃkara),  see  Shiva Shankha (śaṅkha) the conch  86.55–61 Shankha the snake  3.88–89 Shankhapada (śaṅkhapada)  4.12 Shankhapāla (śaṅkhapāla)  3.89 Shankharoman (śaṅkharoman)  3.90 Shanku (śaṅku) the demon  31.70 Shanku son of Ugrasena  27.28 Shankukarna (śaṅkukarṇa)  31.73 Shankushiras (śaṅkuśiras)  3.66 Shānta (śānta)  3.33 Shāntā (śāntā)  23.36 Shantanu (śaṃtanu, śāṃtanu)  11.16–12.1, 23.114–19; and divine plan  13.37, 43.26,  47–49 Shāntidevā (śāntidevā)  25.7,  27.27 Sharabha (śarabha)  31.72 Sharadvat (śaradvat),  see Gautama Sharakalpa (śarakalpa)  3.78 Shārana (śāraṇa)  25.2 Sharmishthā (śarmiṣṭhā)  3.71,  22.3–4 Shārnga (śārṅga): and Vishnu  31.1, 32.25, 34.38, 106.24; and Krishna  81.59–64, 93.46,  97.34; against Jāmbavat  28.25; against Naraka’s demons  91.47; against Gopati and Tālaketu  97.9; against Bāna  110.5–6; against Shiva  112.32 Sharutthāma (śarutthāma)  23.128

408

Index of Names

Sharyāti (śaryāti, śāryāti)  9.1, 22,  29–35 Shashabindu (śaśabindu)  9.84,  26.4–5 Shatadhanvan (śatadhanvan) son of Hridika  28.5, 29.1–19,  97.5 Shatadhanvan ally of Jarāsandha  81.42 Shatadyumna (śatadyumna) son of Manu Chākshusha  2.17 Shatadyumna the Yādava  81.99,  87.46 Shatahrada (śatahrada)  3.67 Shatājit (śatājit)  27.5 Shatakratu (śatakratu),  see  Indra Shatakumbhā (śatakumbhā)  92.4 Shatarūpā (śatarūpā)  2.1–3,  5 Shatāvarta (śatāvarta)  93.19 Shatāyus (śatāyus)  21.10 Shatha (śaṭha)  25.2 Shatrughna (śatrughna) brother of Rāma  44.43–53 Shatrughna (śatrughna, śatruhan) son of Shvaphalka  24.9,  28.39 Shatrujit (śatrujit)  28.3 Shaunaka (śaunaka): question about Vrishnis  1.1–5, 113.83–84; questions about Janamejaya  114.1, 115.1–3; named by storyteller  113.84, 115.9,  118.17 Shaunaka,  see also Indrota Shesha (śeṣa)  3.87, 43.67,  70.11; Baladeva as  58.36–48, 90.1–4,  18; and Vishnu  32.37,  38.9 Shibi (śibi) Aushīnara  23.24 Shibi the demon  31.70 Shibis  23.24,  80.15; see also Sudattā, Brihatī wife of Gada Shikhandinī (śikhaṇḍinī)  2.27 Shineyu (śineyu)  26.7 Shini (śini)  24.24, 81.96, 98.25–26

Shishira (śiśira)  3.34 Shishirāyana (śiśirāyaṇa)  25.8,  85.8 Shishupāla (śiśupāla): parentage of  24.20, 87.20–23; and Rukminī  87.1–2, 17,  25–26; at Mathurā  80.10, 81.47, 97,  82.2; in Vidarbha  87.49–50,  54–60; and Krishna  97.5,  105.11 Shiva (śiva) the god: and animals  10.37,  67.41; and Ashvatthāman  43.6, 57–59,  44.5; and Bāna  3.62–63, 105.12, 106.5–61, 112.9, 106–29, 113.65; in battle  112.13–32,  82–87; bow of  31.115; and cosmos  1.31–32,  31.15; and Dvārakā  86.17; and fires  110.20; and Kālayavana  25.11–16, 85.10–15,  25; and kali age  43.59–61, 116.12; and Kamsa  96.53; and Krishna  67.53, 79.8,  86.24; and Kubera  34.17; and Rudras  3.42–44; and sprites  4.6; and war over Tārakā  20.31–36; and triple city  61.44, 65.38, 112.29; and Umā  13.21, 107.1–12,  45; and Varuna  113.20 Shiva son of Hrada  3.60 Shiva son of Ūru  2.18 Shivā (śivā)  3.35 Shlishti (śliṣṭi)  2.14 Shonāshva (śoṇāśva)  28.2 Shonitapura (śoṇitapura): and Krishna  105.12, 112.55; and Indra  106.42; impenetrability of  107.52–53; and Aniruddha  108.7,  109.79



Index of Names

Shoshana (śoṣaṇa)  110.24 Shrama (śrama)  3.33 Shravanā (śravaṇā) daughter of Chitraka  24.13,  28.44 Shravanā daughter of Rājādhideva  28.3 Shrāvasta (śrāvasta, śrāvastaka)  9.45–46 Shrāvastī (śrāvastī)  9.46 Shravishthā (śraviṣṭhā)  114.11; daughter of Chitraka  24.13,  28.44; daughter of Rājādhideva  28.3 Shrīdāma (śrīdāma)  58.19–21 Shruta (śruta)  10.67 Shrutadevā (śrutadevā)  24.19–20,  26–27 Shrutarvan (śrutarvan)  80.12, 87.6,  89.17; and abduction of Rukminī  88.4, 11–14,  30 Shrutasena (śrutasena)  23.110 Shrutasenā (śrutasenā)  98.13 Shrutashravā (śrutaśravā, śrutaśravas)  24.19–20, 87.20–21 Shubhāksha (śubhākṣa)  113.63 Shubhāngī (śubhāṅgī)  89.1–9,  98.19 Shuchi (śuci) son of Gada  98.16 Shuchi son of Manu Auttama  7.17 Shuchi daughter of Tāmrā  3.81–83 Shuddha (śuddha)  16.29 Shūdrā (śūdrā)  23.8 Shuka (śuka)  13.45–48, 15.4–7, 23,  18.5 Shukra (śukra) the Bhārgava seer,  see Ushanas Shukra son of Havirdhāna  2.28 Shukra son of Manu Auttama  7.17 Shuktimatī (śuktimatī)  26.14 Shumbha (śumbha)  47.49,  65.51 Shunahshepa (śunaḥśepa)  23.92; see also Devarāta

409

Shūra (śūra) son of Arjuna  23.157 Shūra son of Bhajamāna  27.4 Shūra son of Devamīdhusha  24.14–19; sons of  24.25, 28,  32; grandson of,  see Baladeva, Krishna Vāsudeva Shūrasena (śūrasena) the country or people  80.17,  96.30; and Kamsa  44.59–61, 80.4,  96.52 Shūrasena the man  23.157 Shvabhra (śvabhra)  25.2 Shvaphalka (śvaphalka)  24.3–8, 28.36–38; in combat  81.102, 87.47,  68 Shveta (śveta) the mountain  33.19,  65.38 Shveta son of Viprachitti  33.19,  37.6 Shvetā (śvetā)  98.15 Shvetakarna (śvetakarṇa)  114.5–9 Shvetakāshya (śvetakāśya)  15.17 Shvetavāhana (śvetavāhana)  28.2 Shyāma (śyāma)  24.19, 33,  81.102 Shyenī (śyenī)  3.81–82 Simhikā (siṃhikā)  3.58,  75–79 Simhikeyas (siṃhikeya)  3.75–79 Sindhu  93.11 Sindhudvīpa  10.68 Sinīpati  81.45 Sinīvālī  20.26 Sītā  31.117–19, 44.33–40,  88.35 Sixkids  47.11–29,  48.1–2 Skanda  1.32,  3.36; and divine plan  43.6; worship of  43.61; in simile  51.8; supports Bāna  106.22, 31, 56–61, 113.65; in battle  106.5, 112.13, 33–49,  106 Sleep  32.19, 40.8, 26–34, 47.24–48.37

410

Index of Names

Soma the moon  20.1–48; as calf  6.16; as father  7.22,  9.14; lineage of  19.35,  21.18; as king  4.2; rājasūya of  20.22–27, 115.16; wives of  2.47, 3.24, 30,  53; and Daksha  2.52; and Prachetases  2.38–45; in war over Tārakā  34.23–26, 36.1–26, 37.52,  38.69; as Vishnu  32.4 Soma the Svastyātreya  23.9 Soma the Vasu  3.32–34 Somadatta son of Bāhlika  23.116 Somadatta son of Panchavana  23.100–01 Somaka  23.101–02,  81.40 Somapas  13.61–62 Somapada heavens  13.24 Srimara (sṛmara)  31.77 Srinjaya (sṛñjaya) son of Bāhyāshva  23.96,  100 Srinjaya son of Kālānala  23.16–17 Srinjayas  27.3–5 Stabdhakarna (stabdhakarṇa)  16.23 Stamba son of Kashyapa  7.11 Stamba son of Vanastamba  98.17 Stambavana  98.17 Sthaleyu  23.7 Sthandileyu (sthaṇḍileyu)  23.6 Subāhu son of Chitraka  24.13,  28.44 Subāhu the demon  31.113–14 Subāhu son of Matināra  23.44 Subāhu son of Sudhanvan  23.5 Subala  80.15 Subhadrā  23.121,  25.1–5 Subhīmā  98.4,  11; palace of  93.45 Subhūmi  27.28 Suchāru (sucāru)  114.6; son of Asamaujas  28.8;

son of Krishna  88.38; son of Prativaha  98.25 Suchetas (sucetas)  23.133 Suchhāyā (succhāyā)  2.14 Sudamshtra (sudaṃṣṭra) son of Asamaujas  28.8 Sudamshtra son of Krishna  98.6 Sudānta  28.6 Sudarshana (sudarśana)  38.39 Sudāshārhī Hall (sudāśārhī)  91.24,  95.15 Sudattā  88.42, 98.3,  10; palace of  93.50 Sudeshna (sudeṣṇa)  88.37 Sudeva son of Akrūra  28.42 Sudeva son of Devaka  27.26 Sudeva son of Vāsudeva Paundra  87.4 Sudevā  27.27 Sudhāman  7.26 Sudhanu  23.109 Sudhanvan son of Abhayada  23.5 Sudhanvan son of Kuru  23.109 Sudhanvan son of Sambhūta  9.87 Sudhanvan son of Vairāja  4.11 Sudharma Hall  86.67–75; see also Sudāshārhī Hall Sudharman son of Chitraka  24.13 Sudharman son of Dridhanemi  15.32–33 Sudyumna son of Manu Chākshusha  2.17 Sudyumna son of Manu Vaivasvata  9.12–20; see also Ilā Sugrīva the horse  102.21 Sugrīva the monkey  31.121 Sugrīvī  3.81–83 Suhma  23.29 Suhmakas (suhma, suhmaka)  23.32,  80.13 Suhotra  23.53,  73,  77 Suhshanta (suḥṣanta)  23.47



Index of Names

Sujātas  23.159 Sukālas  13.51 Sukanyā  9.22 Suketu  10.50 Sukrita (sukṛta)  15.22 Sukriti (sukṛti)  7.12 Sukshipra (sukṣipra)  98.17–18 Sukumāra  23.70–71 Sumālin  6.31 Sumanas the duck  16.29,  17.7 Sumanas son of Ūru  2.18 Sumati  7.45 Sumitra son of Gada  98.16 Sumitra son of Kroshtu  28.9 Sumitra son of Shyāma  24.33 Sumitrā  44.44–52 Sumukha  3.89 Sunāmā (sunāmā, sunāmnī)  25.7,  27.27 Sunāman  27.28,  96.40; death of  76.45; funeral of  78.45 Sundarā  24.10, 28.40–41 Sunetra  16.29,  18.16 Sunītha son of Krishna  98.9 Sunītha son of Shrutashravā,  see Shishupāla Sunīthā  2.19,  5.2–3 Sūnritā (sūnṛtā)  2.7–9 Supārshva (supārśva)  98.24 Supārshvaka (supārśvaka)  24.12,  28.43 Surabhi (surabhi, surabhī)  3.45, 91, 45.21–36 Surasā  3.45,  85 Suratha  23.111 Surathā  23.8 Suraugha  23.46–47 Surenu (sureṇu),  see Sanjnyā Suruchi (suruci)  6.34 Sūrya son of Bali  3.61 Sūrya son of Manu Svārochisha  7.13 Sūrya the sun,  see Vivasvat

411

Sūryāksha (sūryākṣa)  81.40 Sūryāpīda (sūryāpīḍa)  114.2 Sūryaprabha  93.46 Sushānti (suśānti)  23.95 Sushena (suṣeṇa)  88.38,  98.6 Susvadhās  13.58–59 Sutahotri (sutahotṛ)  23.53–54 Sutanu son of Ugrasena  27.28 Sutanu wife of Vāsudeva  98.21–22 Sutanū  27.29 Sutapas son of Manu Tāmasa  7.20 Sutapas son of Phena  23.27 Sutasomā  98.17–18 Suvāch (suvāc)  16.29,  17.2–4 Suvaktra  87.3 Suvrata  23.23–25 Suyajnya (suyajña)  26.6 Suyāmuna  73.10 Svāhi  26.1–2 Svana  31.77 Svarbhānu  3.65–70; and sun  23.10,  66.29; and moon  69.10; in war over Tārakā  33.23, 37.7, 52,  38.67; daughter of  3.71,  21.18 Svarna (svarṇa)  110.25 Svārochisha (svārociṣa),  see Manu Svārochisha Svastyātreyas  23.13–14 Svatantra  16.29, 17.9,  18.15; and Vibhrāja  16.36–37 Svāti  2.18 Svātī  66.25 Svayambhoja (svayaṃbhoja)  28.4 Syamantaka  28.13–31, 29.1–40 Taittiri  27.17 Takshaka (takṣaka)  3.87,  118.9; as king  4.7; as calf  6.22

412

Index of Names

Taladā  23.8 Tālajangha (tālajaṅgha)  23.158 Tālajanghas  10.24–30, 23.158–60 Tālaketu  97.9 Tāmasa,  see Manu Tāmasa Tāmrā  3.45,  81–83 Tamsu (taṃsu)  23.44–46 Tanganas (taṅgaṇa)  85.19 Tantrija  24.32 Tantripāla  24.32 Tanūpa  7.17 Tanvin  7.20 Tapana  110.24 Tapasvin  2.17 Tapasya  7.20 Tapodhana  7.20 Tapomūla  7.20 Taporati  7.20 Tāra  33.9–13, 37.3–8,  38.30; in Prāgjyotisha  44.74 Tāraka  3.68 Tārakā (tārā, tārakā)  20.29–42; war over and Vishnu  30.17, 32.10–12, 38.21,  80; and Brahmā  38.55; and rājasūya  115.16; demons killed in  44.20,  61 Tārkshya (tārkṣya),  see  Garuda Tattvadarshin (tattvadarśin) the brahmin  18.25 Tattvadarshin son of Manu Raivata  7.24 Taundikeras (tauṇḍikera)  23.160 Time  3.33; as milker  6.21; Krishna as  113.78; and Sleep  40.31; power of  48.40–45, 77.12, 115.24–31, 118.33; see also  Death Tishya (tiṣya)  61.62

Titikshu (titikṣu)  23.20,  25–26 Tosalaka (tosala, tosalaka)  76.1–4,  8 Trasaddasyu  9.86,  13.63 Trayyāruna (trayyāruṇa)  9.88–94, 10.3–18 Tridhanvan  9.87–88 Trigartas, king of  25.8, 80.14,  81.42 Trishanku (triśaṅku)  62.48; see Satyavrata Trishānu (traiśānu, triśānu)  23.123–24 Trivishtapa heaven (triviṣṭapa)  21.28 Tryambaka,  see  Shiva Tumburas  5.19 Turī  98.23 Turvasu  22.4, 16,  29; lineage of  23.1–3,  122–29 Tushāras (tuṣāra)  85.19 Tushita gods (tuṣita)  3.46–52, 7.12,  20.35 Tvashtri (tvaṣṭṛ)  3.42,  50; and Sanjnyā  8.1, 10–14, 29–34,  45; and Kasheru  91.7; as Vishvakarman  93.38, 51,  57; as demon  33.18; see also Vishvakarman Uchaihshravas (uccaiḥśravas)  4.8 Uddhava son of Devabhāga  24.25 Uddhava son of Nahusha  22.1 Ugra  31.70 Ugrasena son of Āhuka  27.25–30; daughter of  24.11,  28.42; in battle  81.96,  82.2; and Dvārakā  84.29, 85.67, 86.8,  76; and Indra  91.30, 113.62–64; and Kamsa’s birth  44.61, 66.7, 19, 73.9–37; mistreated by Kamsa  80.4–5, 96.26–28,  50–52; as father of Kanka  87.46;



Index of Names

kidnapped  109.28; rethroned by Krishna  68.33, 78.1–47, 80.6,  83.11; on Krishna’s return from Prāgjyotisha  94.14–18, 95.5–17; as king in Mathurā  44.60, 79.26,  40; wives of  73.10–37, 77.38–58, 94.15,  96.7; and women collected by Naraka  94.26; and Vasudeva  65.46, 80.5, 96.28,  51; son of,  see  Kamsa Ugrasena son of Parikshit  23.110 Ugravyagra  31.70 Ugrāyudha  15.28–65 Ujjānaka  9.52 Ulmuka  98.20,  113.62 Ulūka  81.44 Ulūkī,  see  Kākī Umā  13.15–21; and Shiva  3.63, 13.21, 107.1–12; and Ushā  107.9–20, 40–46,  55; and Bāna  112.98 Unmukha  16.23 Upabāhyakā  27.3–5 Upadānavī with horse’s head  3.71 Upadānavī wife of Suraugha  23.46–47 Upadeva son of Akrūra  24.11,  28.42 Upadeva son of Devaka  27.26 Upadevī  27.27 Upadisha (upadiśa)  87.21 Upamadgu  24.9 Upāsanga (upāsaṅga)  28.39, 98.17–18 Upasvāvat  28.33 Upeksha (upekṣa)  24.9,  28.39 Upendra  62.44; see Krishna Vāsudeva Ūrdhvabāhu  7.22 Ūrjas  7.17

413

Ūru  2.17–18,  7.29 Ūrva (aurva, ūrva)  35.23–73 Urvashī (urvaśī)  20.44, 21.4–10 Ushā (uṣā)  107.9–84; with Aniruddha  108.8–17, 109.72,  113.5 Ushadratha (uṣadratha)  23.26 Ushanas (uśanas)  2.12, 43.5,  93.28; wife of  13.52; daughter of  22.3; and demons  20.31–36, 34.51,  65.39; as Vishnu  32.4 Ushat (uśat, uśata)  26.6–7 Ushīnara (uśīnara)  23.20–22 Utkala  9.15–16 Uttamaujas  81.45 Uttānapāda  2.5–9 Uttanka (uttaṅka)  9.50–77 Vāch (vāc)  2.8 Vadhryashva (vadhryaśva)  23.99 Vāgdushta (vāgduṣṭa)  16.4 Vahni  23.123 Vaibhrāja Forest  18.12 Vaibhrāja Lake  18.12 Vaighasa  16.19 Vaijayanta  93.54–55,  103.14 Vaikuntha (vaikuṇṭha)  32.1,  38.9; see Vishnu Vainya,  see Prithu son of Vena Vairāja the cosmic person  1.39,  2.5; see also Āpava Vairāja (vairāja, virāja) the patriarch  2.16, 4.11,  13.8 Vairājas  13.8 Vaishākha (vaiśākha)  107.15,  19,  41 Vaishampāyana (vaiśaṃpāyana)  1.6–113.83,  115.1 Vaishravana (vaiśravaṇa),  see  Kubera Vaishvānara (vaiśvānara)  3.69,  72 Vaitandya (vaitaṇḍya)  3.33

414

Index of Names

Vaitarana (vaitaraṇa)  28.6,  65.9 Vaivasvata,  see Manu Vaivasvata, Yama Vājasaneya  116.13 Vājin  7.45 Vajra son of Aniruddha  98.24–25 Vajra son of Upāsanga  98.17–18 Vajranābha  3.68 Vālin  31.121 Vāmadeva  81.45 Vāmana son of Danu  3.66 Vāmana the snake  3.89 Vanastamba  98.17 Vanāyus  21.10 Vaneyu  23.7 Vanga (vaṅga)  23.29 Vangas  23.32, 87.50, 117.29; king of  80.12, 87.27, 69–70,  97.15 Vapushtamā (vapuṣṭamā)  114.2, 118.11–41 Varāha  31.72, 33.16,  37.6; as Chānūra  44.73 Vārānasī (vārāṇasī)  23.58–60, 68,  97.11; see also Kāshi Vāranāvata (vāraṇāvata)  29.6 Varchas (varcas)  3.34 Varīdāsa  23.148 Varishtha (variṣṭha)  31.75 Varīvat  7.45 Varshaketu (varṣaketu)  23.69–70 Varuna (varuṇa)  3.51; and divine plan  43.3, 68,  44.4; and Hiranyakashipu  31.45; and Kamsa  77.28; and Krishna  97.13, 105.10, 113.17–44; and Mitra  9.3–12,  96.10; and ocean  4.3, 34.12–15, 48, 37.48, 97.33, 113.11–16; and parasol  92.6,  18; as ritual host  3.95, 45.20–31, 115.17;

before war over Tārakā  34.12–18, 48; during war  35.22–74, 36.1–26, 37.18,  48; after war  38.68 Vasāti  9.41 Vāsava,  see  Indra Vasishtha (vasiṣṭha): and Arjuna Kārtavīrya  23.151–55; as creator  1.36–39; and Sagara  10.39–45; and Satyavrata  9.93, 10.4–20; as seer  1.29, 7.7, 30,  12.14; and Sudyumna  9.19; and Vikukshi  9.43; offspring of  7.11, 15,  13.51 Vāsishthas (vāsiṣṭha),  see Vasishtha, offspring of Vasu son of Āyu  22.13, 87.18–19; daughter of  13.26,  35,  40 Vasu daughter of Daksha  3.26–27,  20.26 Vasu gods  3.27–41,  4.3; born on earth  43.43–48,  44.3; and Brahmā  31.36; and divine plan  43.4; and Krishna  63.5, 113.46, 58,  77; and Manu era  7.32; missile of  112.25; and Shonitapura  107.52; in simile  65.97; in war over Tārakā  34.2; and Vishnu  31.58 Vasu son of Manu Sāvarna  7.45 Vasu son of Manu son of the self-​born  7.9–10 Vasu son of Taittiri  27.17 Vasudeva  24.14–17; and son Kaushika  24.28; and son Jaras  98.23; and Rohinī  25.1–3, 48.5, 49.1,  30;



Index of Names

and Devakī  25.4; other wives and sons  25.6–8, 27.26–27; in combat  82.2; and cowherds  49.2–13,  63.5; in Dvārakā  94.14, 26, 113.62–64; at home with sons  79.38–39,  83.57; watched by Kamsa  47.5; attacked by Kamsa at meeting  65.8, 46–81, 96–99,  66.1; defended by Andhaka  66.11–38; harrassed by Kamsa  69.6–7, 16–25, 71.3–4, 80.5, 96.50–51; Kamsa plans downfall of  73.5; Kamsa orders death of  76.21; and Kashyapa  45.34–36,  45; reunion with Krishna in Mathurā  69.5, 18, 71.3, 76.12,  42–46; reunion with Krishna in Dvārakā  95.4,  10; leaving Mathurā  84.15–17; retainers of  28.27; and sister Shrutashravā  87.20; switches babies  48.18–22, 65.50,  96.28; and Ugrasena  80.5, 96.28,  51; Vishnu born in family of  30.3, 31.11, 43.77, 45.49, 91.21, 113.71–72; son of,  see Baladeva, Krishna Vāsudeva Vāsudeva  65.59–60; see Krishna Vāsudeva; see also Baladeva Vāsuki  3.87, 4.7, 70.22–24 Vātapati  28.33 Vātāpi  3.77,  31.76 Vatsa son of Pratardana  23.62,  71 Vatsa son of Senajit  15.17 Vatsas  18.16,  23.71; see also Kandarīka Vatsavat (vatsavat, vatsāvat)  24.18,  28

415

Vāyu the demon  31.74 Vāyu the god  3.32,  35; in war over Tārakā  34.27–30, 36.32–47,  37.18; and assembly hall  42.12, 86.63–73; and foetus  30.46–48; as teacher  7.11, 21,  92.32; and Bhīma  24.23, 43.4, 44.2,  62.92; and Kālanemi  37.54; and Madhu and Kaitabha  42.16–17 Vedabāhu  7.22 Vedashiras (vedaśiras)  7.22 Vegavat  31.70 Vena  2.19–20, 4.22, 5.2–24; son of, see Prithu Venudāri (veṇudāri): at Mathurā  80.12, 81.40,  104; and Krishna  87.6, 88.4, 11–13,  97.20; and Baladeva  89.17 Venuhaya (veṇuhaya)  23.135 Venumat (veṇumat)  93.16, 20,  109.35 Vibhāndaka (vibhāṇḍaka)  23.39 Vibhrāja  15.22–23, 16.34–37, 18.1–12; as Vishvaksena  15.25,  19.1 Vibhu  23.70 Vichakra (vicakra)  105.8 Vichitravīrya (vicitravīrya)  13.37–38, 23.119–20, 43.49–50; and Bhīshma  15.45 Vidarbha: the man  26.18–20,  87.9; country and people of  26.26, 87.9, 26, 88.32,  89.13; king of  81.40; see also Bhadravatī, Rukmavatī, Shubhāngī Videhas  26.12,  80.13 Vidishā (vidiśā)  81.45 Vidrāvana (vidrāvaṇa)  3.69 Vidura  23.120

416

Index of Names

Vidūratha son of Bhajamāna  28.1; in battle  81.99, 87.46,  63–64 Vidūratha ally of Jarāsandha  81.42 Vidūratha son of Suratha  23.111–12 Vidvas  18.25 Vijaya  25.7 Vijayā  112.98; see Umā Vikadru  65.9,  86.76 Vikarna (vikarṇa)  23.40 Vikshara (vikṣara)  31.74 Vikshobhana (vikṣobhaṇa)  3.67 Vikukshi (vikukṣi)  9.38–44 Vilochana (vilocana)  16.23 Vinatā  3.45,  84; son of, see Garuda Vinatāshva (vinatāśva)  9.15–16 Vinda  81.41 Vindhya  28.19, 82.18,  87.9; and Tumburas  5.19; and Sleep  47.48, 65.51–57 Vipra  2.14 Viprachitti (vipracitti)  3.65–70,  31.70; and wife Simhikā  3.58,  75–79; son of,  see  Shveta Viprithu (vipṛthu)  24.12, 28.43,  65.9; in combat  81.96, 87.45,  54–60; and Krishna  109.19–26; and Indra  113.62 Vīra son of Grinjima  24.32 Vīra son of Vairāja  2.5 Virādha  31.119 Virāj son of Kāmyā  2.6 Virāj son of Vishnu  1.38–39 Viraja Palace  93.52–53 Virajā  13.60 Virajas  7.26 Vīrana (vīraṇa): daughter Pushkarinī  2.16; daughter Asiknī  3.5–9,  18,  23 Vīrasena  10.78

Virāta (virāṭa)  81.41 Virochana (virocana)  3.60, 31.75, 106.27; in war over Tārakā  33.14,  38.67; as calf  6.26 Virūpa  97.25 Virūpāksha (virūpākṣa)  91.51 Vishākha (viśākha)  3.36,  43.6 Vishālā (viśālā)  21.6 Vishnu (viṣṇu) son of Bhajamāna  27.4 Vishnu the god  30.1–57, 39.1–6; and creation  1.18–30, 38–39, 3.110–11, 31.14–19,  32.7; and destruction  7.54; as Āditya  3.50, 4.3, 32.5–6, 38.20, 62.35, 92.53–56, 113.30; and Lakshmī  38.1; and Sleep  40.7–10, 26–34, 47.23–57,  48.10; and monsoon  40.23–25, 54.23,  59.56; discus of  8.45, 34.36, 38.12–13, 34–53, 112.103; names of  1.23–24, 32.1,  38.9; missile of  112.26–29, 113.23–27; helps Brahmadatta  19.10–15; boosts Kuvalāshva  9.59,  65–69; and Sagara  10.48–51,  63; and Sanatkumāra  12.11; at Soma’s rājasūya  20.24; manifestation as lotus  31.14–20, 38.18, 40.11, 42.15–33,  91.55; as boar  31.21–30, 42.34,  65.40; as man-​lion  31.31–67, 38.19,  65.37; as dwarf  31.68–92, 38.20, 42.35, 62.82, 65.36, 68.25, 32–33, 106.26–28; as Datta  31.93–100; as Rāma Jāmadagnya  31.100–09; as Rāma son of Dasharatha  31.110–42,  65.43;



Index of Names

as Krishna among Vrishnis  7.56, 22.44, 23.168, 31.143–47, 43.76–77, 105.6, 113.71–74; as Kalkin  31.148; with gods in war over Tārakā  32.12–33.1, 34.1, 50, 36.29–32,  37.18; and Garuda  34.45–47, 38.3–4, 32–35, 48,  42.5; and Maya  36.59; battle with Kālanemi  36.57, 38.2–80; in Brahmā’s heaven  39.17–29; in Nārāyana ashram  40.1–41.32; and Earth  42.31–38,  52–53; and divine plan  43.3, 75–77, 44.6–46.1, 62.16–18; birth and infancy  47.9–57, 48.8–9, 13–17, 50.3,  54.30; lifts Govardhana  61.29; recognised by Indra  62.4,  19–23; reclaims weapons  81.55–66; and Dvārakā  86.44, 91.1–2, 92.70, 93.9,  94.16; on Prāgjyotisha expedition  92.1, 33–34, 42,  65; and death of Krishna  97.36; face of  99.39; as marvel  30.56–57, 32.9, 38.80, 100.21–27, 78–83, 113.75; described by Akrūra  68.20–38, 70.26–27; by Kamsa  65.36–45; by Kumbhānda  106.23–29; by Nārada  46.15–18, 67.52–53, 96.25–97.41; by Vaishampāyana  31.1–32.9, 39.7–17, 42.1–5, 113.81; by Varuna  113.30–40; by Vishvakarman  86.23–25; see also Krishna Vāsudeva, Shesha Vishnuhara (viṣṇuhara)  26.21

417

Vishnupada (viṣṇupada)  23.35 Vishnuyashas (viṣṇuyaśas)  31.148 Vishtarāshva (viṣṭarāśva)  9.45 Vishva gods (viśva)  3.27; and Manu era  7.32; and Brahmā  31.36; and Vishnu  31.58; and divine plan  44.5; homes of  92.48 Vishvā (viśvā)  3.26–27 Vishvāchī (viśvācī)  22.34 Vishvajit (viśvajit) son of Gādhi  23.85 Vishvajit son of Satyajit  15.16 Vishvakarman (viśvakarman)  3.39–41; and hall of the gods  42.9; and Dvārakā  86.20–53, 93.2–10, 22–67, 94.6–7,  21; see also Tvashtri Vishvakrit (viśvakṛt)  23.85 Vishvaksena (viṣvaksena) son of Brahmadatta  15.24–26, 19.1,  23 Vishvaksena son of Vasudeva  24.29; see Krishna Vāsudeva Vishvamahat (viśvamahat)  13.55 Vishvāmitra (viśvāmitra)  7.30; and Satyavrata  9.96–99, 10.1–2, 15,  19–20; and Kaushika line  23.84–94; as teacher of Rāma  31.110,  113 Vishvaratha (viśvaratha)  23.84 Vishvarūpa (viśvarūpa)  3.42 Vishvāvasu (viśvāvasu)  118.23–39 Vitatha  23.52–53 Vītihotras  23.159 Vivasvat  8.1–48; and Manu eras  3.51, 7.26,  30–33; and war over Tārakā  34.20–22; lineage of  10.79–80; and ancestral rites  10.80,  11.1; children of,  see Manu Sāvarna, Manu Vaivasvata, Yama, Yamunā

418

Index of Names

Vraja  2.28 Vriddhasharman (vṛddhaśarman) son of Āyus  13.55,  21.11 Vriddhasharman of the Kārūshas  24.21–22 Vrijinīvat (vṛjinīvat)  26.1 Vrika (vṛka)  10.23 Vrikadeva (vṛkadeva)  25.7 Vrikadevī (vṛkadevī)  25.7–8,  27.27 Vrikadīpti (vṛkadīpti)  98.11 Vrikala (vṛkala)  2.14 Vrikanirvriti (vṛkanirvṛti)  98.11 Vrikāshva (vṛkāśva)  98.11 Vrikatejas (vṛkatejas)  2.14 Vrikati (vṛkati)  26.22 Vrindāvana (vṛndāvana): and Keshin  44.68, 49.10, 67.4,  48; cowherds move to  52.21–54.1; in monsoon  54.40; and Indra  61.3; and Yamunā  83.39–41 Vrisha (vṛṣa)  23.161 Vrishākapi (vṛṣākapi)  3.43 Vrishana (vṛṣaṇa)  23.161–62 Vrishaparvan (vṛṣaparvan)  3.69–71,  22.3–4 Vrishni (pṛśni, vṛṣṇi): son of Satvat  27.2,  28.36; son of Yudhājit  24.3,  28.36 Vrishnis  1.5, 1.9–13, 30.55; lineage of promised  1.6, 22, 7.56, 13.49, 19.35, 22.44,  23.2; descend from Vrishana  23.162; descend from Bhīma  87.11; triple lineage of  24.2,  35; Vishnu born among  7.56, 22.44, 23.168, 30.55, 113.71–74; many gods born among  43.72; Krishna born among  48.12, 87.40,  91.21; Gārgya as guru of  85.7;

and King Kamsa  66.5, 78.46,  96.27; and King Ugrasena  80.6,  95.9; and Jarāsandha  25.15, 81.1, 84.10–13, 85.27, 87.23–24; and Kālayavana  25.13–14, 84.10–13, 85.11–16,  24–26; and Shishupāla  87.23; in battle at Mathurā  81.95, 82.1–3,  22–30; in battle at Kundina  87.44–51; travel west  84.19; in Dvārakā  9.26, 85.36, 93.28,  94.22; in hall at Dvārakā  91.25, 95.17, 96.4,  24; and Syamantaka  28.13–17, 29.22,  29; trips to Vidarbha  87.29, 88.29, 34, 89.13–16,  51–53; visited by Indra  91.29–30; and Naraka’s treasure  92.10–16, 95.6, 96.4,  97.43; triumph of  95.7; and Arjuna  101.6, 101.17–102.18, 104.1–2; and Ekānamshā  96.13; and Pradyumna  99.17–24,  38–40; and Sāmba  100.2; see also Anamitra, Aniruddha, Chārudeshna, Krishna son of Vasudeva, Pradyumna Vritra (vṛtra)  31.75,  32.10; and Indra  61.61, 82.5,  86.4 Vyāsa  13.36; as author  97.41, 118.1–4,  43–51; as authority  6.29; disciple of  1.6,  115.1; as genitor  13.45, 23.120; dialogue with Janamejaya  115.7–118.7, 118.42; and Manu era  7.43



Index of Names

Vyanga (vyaṅga)  3.77 Vyoman  26.22 Wind,  see  Vāyu Yādavas  23.161–62; split of  65.19,  82; decline of  65.70, 79–81, 66.9, 18, 36,  68.28; Krishna as credit to  105.18; as trusted by  109.20; as saviour of  45.18, 66.36, 68.28–29, 78.19–24,  96.68; and Kamsa  65.7–66.40, 73.6–8, 78.2–3, 42–47,  80.4; and Ugrasena  73.8, 78.16–17, 37–41,  47; and Vasudeva  65.46–81; and wrestling  75.9–15; with Krishna in Mathurā  76.44, 79.1, 26–31,  37; and Jarāsandha  80.2, 7, 81.51, 82.27,  85.29; and Kālayavana  85.32; leave Mathurā  84.1–20; found Dvārakā  84.21–32, 86.2–19; at Dvārakā  9.26, 86.30, 77–79,  92.69; and assembly hall  86.63–73, 95.16–18; and Krishna’s Prāgjyotisha mission  91.40, 94.17–21,  96.20; receive wealth  95.14,  97.44; revere Ekānamshā  96.15; host kings  100.9–15,  87; host Nārada  96.22–23, 70,  97.42; Indra jealous of  100.4; tales of  100.16; paintings of  107.71; after Aniruddha’s kidnapping  109.17–62;

419

after Krishna’s Shonitapura mission  113.49,  70; and Vichakra  105.8; cowherders as  83.15; Bāhu’s wife as  10.33; see also Akrūra, Aniruddha, Baladeva, Jyāmagha, Kahva, Krishna son of Vasudeva, Mālinī, Pradyumna, Sāmba, Vrishni Yadu  22.4, 16–28, 23.134,  85.57; lineage of  22.44, 23.1–3, 122, 162,  167; descendants of,  see Yādavas Yadus,  see Yādavas Yadudhra  7.22 Yama  8.6–7; and Aniruddha’s women  109.8; and Arishta  64.10,  20; as calf  6.21; and divine plan  43.3,  68; and Fever  110.73; and Gaveshana’s charioteer  87.57; and Hiranyakashipu  31.45; and Kamsa  74.25, 77.49, 78.6,  18; and karma  78.12; as king of ancestors  4.5, 8.41–42; defeated by Krishna  79.17, 97.12, 27, 105.21; and Sanjnyā  8.19–27; in similes  110.30–31, 42, 57, 112.72; and Sixkids  47.28; staff of  34.11, 64.20, 108.72; before war over Tārakā  34.11, 18–19,  48; during war  37.18,  50; after war  38.68; and treasure  92.7; and Ushā  107.82; and sons of Vasudeva  81.73; sister of,  see  Yamunā Yāma gods  7.8

420

Index of Names

Yamadūtas  23.90 Yamī,  see  Yamunā Yamunā: daughter of Manu  8.7,  46; daughter of Kalinda  52.26–27; and Akrūra  70.8–37; and Baladeva  54.2, 71.30, 83.28–51,  90.17; and cattle station  49.15–16, 28, 50.4,  51.20; and Kāliya  45.7, 55.40–57.1, 65.27, 69.19,  96.35; and Krishna  45.43, 54.2, 55.27–56.44,  71.30; and Mathurā  44.21, 57, 78.44,  81.28; and palm-​forest  57.3; and Vrindāvana  52.22,  26–27 Yashodā (yaśodā) wife of Nanda: and overturned cart  50.4, 7–11, 15–18; journey to cattle station  49.2,  13; and Kāliya  56.21–24; and mortar  51.13–14, 20–26,  35; and Nanda  47.33–37, 48.10–13, 18–19, 65.49–51; and Pūtanā  50.23,  26–29 Yashodā wife of Vishvamahat  13.55 Yati  22.1–2

Yāti  22.1 Yaudheyas  23.24 Yavanas  10.31, 38–45,  85.17; king of  25.12, 80.15, 85.12–16,  57; see also Kālayavana, Kasherumat Yavīnara  15.31, 23.96–97 Yayāti  13.60, 22.1–6; and heirs  22.15–45, 23.127; lineages of  22.18, 23.164,  43.77; lyrics of  22.36–40, 114.17–18 Yogasiddhā  3.38 Yudhājit  24.1, 28.10,  36 Yudhishthira (yudhiṣṭhira)  24.23,  62.92; and Bhīshma  11.6–11, 15.5,  30; daughter of  98.18; and Krishna  62.69, 101.5, 104.25–26; and rājasūya  115.14–19 Yudhivarman  24.10 Yugandhara (yugaṃdhara)  98.27 Yukta  7.24 Yuvanāshva (yuvanāśva) son of Ārdra  9.45 Yuvanāshva son of Prasenajit  9.83, 23.80,  131 Yuyudhāna,  see Sātyaki