Created by Jijith Nadumuri at 24 Jul 2011 08:59 and updated at 24 Jul 2011 08:59


vp.1.4 The Yogis. Triumph, lord of lords supreme; Kesava, sovereign of the earth, the wielder of the mace, the shell, the discus, and the sword: cause of production, destruction, and existence. Thou Art, oh god: there is no other supreme condition, but thou. Thou, lord, art the person of sacrifice: for thy feet are the Vedas; thy tusks are the stake to which the victim is bound; in thy teeth are the offerings; thy mouth is the altar; thy tongue is the fire; and the hairs of thy body are the sacrificial grass. Thine eyes, oh omnipotent, are day and night; thy head is the seat of all, the place of Brahma; thy mane is all the hymns of the Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle of oblation; whose deep voice is the chanting of the Sama veda; whose body is the hall of sacrifice; whose joints are the different ceremonies; and whose ears have the properties of both voluntary and obligatory rites 7: do thou, who art eternal, who art in size a mountain, be propitious. We acknowledge thee, who hast traversed the world, oh universal form, to be the beginning, the continuance, and the destruction of all things: thou art the supreme god. Have pity on us, oh lord of conscious and unconscious beings. The orb of the earth is seen seated on the tip of thy tusks, as if thou hadst been sporting amidst a lake where the lotus floats, and hadst borne away the leaves covered with soil. The space between heaven and earth is occupied by thy body, oh thou of unequalled
vp.1.8 eternal, imperishable; in like manner as he is all pervading, so also is she, oh best of Brahmans, omnipresent. Vishnu is meaning; she is speech. Hari is polity Naya(); she is prudence Niti(). Vishnu is understanding; she is intellect. He is righteousness; she is devotion. He is the creator; she is creation. sri is the earth; Hari the support of it. The deity is content; the eternal Lakshmi is resignation. He is desire; sri is wish. He is sacrifice; she is sacrificial donation Dakshina(). The goddess is the invocation which attends the oblation; Janarddana is the oblation. Lakshmi is the chamber where the females are present (at a religious ceremony); Madhusudana the apartment of the males of the family. Lakshmi is the altar; Hari the stake (to which the victim is bound). sri is the fuel; Hari the holy grass Kusa(). He is the personified Sama veda; the goddess, lotus throned, is the tone of its chanting. Lakshmi is the prayer of oblation Swaha(); Vasudeva, the lord of the world, is the sacrificial fire. Sauri Vishnu() is sankara (siva); and sri is the bride of siva Gauri(). Kesava, oh Maitreya, is the sun; and his radiance is the lotus seated goddess. Vishnu is the tribe of progenitors Pitrigana(); Padma. is their bride Swadha(), the eternal bestower of nutriment. sri is the heavens; Vishnu, who is one with all things, is wide extended space. The lord of sri is the moon; she is his unfading light. She is called the moving principle of the world; he, the wind which bloweth
vp.1.8 ery where. Govinda is the ocean; Lakshmi its shore. Lakshmi is the consort of Indra Indrani(); Madhusudana is Devendra. The holder of the discus Vishnu() is Yama (the regent of Tartarus); the lotus throned goddess is his dusky spouse Dhumorna(). sri is wealth; sridhara Vishnu() is himself the god of riches Kuvera(). Lakshmi, illustrious Brahman, is Gauri; and Kesava, is the deity of ocean Varuna(). sri is the host of heaven Devasena(); the deity of war, her lord, is Hari. The wielder of the mace is resistance; the power to oppose is sri. Lakshmi is the Kashtha and the Kala; Hari the Nimesha and the Muhurtta. Lakshmi is the light; and Hari, who is all, and lord of all, the lamp. She, the mother of the world, is the creeping vine; and Vishnu the tree round which she clings. She is the night; the god who is armed with the mace and discus is the day. He, the bestower of blessings, is the bridegroom; the lotus throned goddess is the bride.
vp.1.15 prayers, by inaudibly reciting which the pious Kandu propitiated Kesava." On which Soma repeated as follows: Vishnu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Purushottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour. Reciting this eulogium, the essence of divine truth, and propitiating Kesava, Kandu obtained final emancipation.
vp.1.17 by the infirmities of human nature; by bodily sickness and disease 9, or hatred, envy, malice, passion, or desire; which nothing shall molest, and which every one who fixes his whole heart on Kesava shall enjoy. Verily I say unto you, that you shall have no satisfaction in various revolutions through this treacherous world, but that you will obtain placidity for ever by propitiating Vishnu, whose adoration is perfect calm. What here is difficult of attainment, when he is pleased? Wealth, pleasure, virtue, are things of little moment. Precious is the fruit that you shall gather, be assured, from the exhaustless store of the tree of true wisdom."
vp.1.19 WHEN Hiranyakasipu heard that the powerful incantations of his priests had been defeated, he sent for his son, and demanded of him the secret of his extraordinary might. Prahlada"," he said, "thou art possessed of marvellous powers; whence are they derived? are they the result of magic rites? or have they accompanied thee from birth?" Prahlada, thus interrogated, bowed down to his father s feet, and replied, "Whatever power I possess, father, is neither the result of magic rites, nor is it inseparable from my nature; it is no more than that which is possessed by all in whose hearts Achyuta abides. He who meditates not of wrong to others, but considers them as himself, is free from the effects of sin, inasmuch as the cause does not exist; but he who inflicts pain upon others, in act, thought, or speech, sows the seed of future birth, and the fruit that awaits him after birth is pain. I wish no evil to any, and do and speak no offence; for I behold Kesava in all beings, as in my own soul. Whence should corporeal or mental suffering or pain, inflicted by elements or the gods, affect me, whose heart is thoroughly purified by him? Love, then, for all creatures will be assiduously cherished by all those who are wise in the knowledge that Hari is all things."
vp.1.19 When he had thus spoken, the Daitya monarch, his face darkened with fury, commanded his attendants to cast his son from the summit of the palace where he was sitting, and which was many Yojanas in height, down upon the tops of the mountains, where his body should be dashed to pieces against the rocks. Accordingly the Daityas hurled the boy down, and he fell cherishing Hari in his heart, and Earth, the nurse of all creatures, received him gently on her lap, thus entirely devoted to Kesava, the protector of the world.
vp.1.20 Whilst with mind intent on Vishnu, he thus pronounced his praises, the divinity, clad in yellow robes, suddenly appeared before him. Startled at the sight, with hesitating speech Prahlada pronounced repeated salutations to Vishnu, and said, "Oh thou who removest all worldly grief, Kesava, be propitious unto me; again sanctify me, Achyuta, by thy sight." The deity replied, "I am pleased with the faithful attachment thou hast shown to me: demand from me, Prahlada, whatever thou desirest." Prahlada replied, "In all the thousand births through which I may be doomed to pass, may my faith in thee, Achyuta, never know decay; may passion, as fixed as that which the worldly minded feel for sensual pleasures, ever animate my heart, always devoted unto thee." Bhagavan answered, "Thou hast already devotion unto me, and ever shalt have it: now choose some boon, whatever is in thy wish." Prahlada then said, "I have been hated, for that I assiduously proclaimed thy praise: do thou, oh lord, pardon in my father this sin that he hath committed. Weapons have been hurled against me; I have been thrown into the flames; I have been bitten by venomous snakes; and poison has been mixed with my food; I have been bound and cast into the sea; and heavy rocks have been heaped upon me: but all this, and whatever ill beside has been wrought against me; whatever wickedness has been done to me, because I put my faith in thee; all, through thy mercy, has been suffered by me unharmed: and do thou therefore
vp.2.8 quarters of the earth, for its purification. The sita, Alakananda, Chakshu, and Bhadra are four branches of but one river, divided according to the regions towards which it proceeds. The branch that is known as the Alakananda was borne affectionately by Mahadeva, upon his head, for more than a hundred years, and was the river which raised to heaven the sinful sons of Sagara, by washing their ashes 28. The offences of any man who bathes in this river are immediately expiated, and unprecedented virtue is engendered. Its waters, offered by sons to their ancestors in faith for three years, yield to the latter rarely attainable gratification. Men of the twice born orders, who offer sacrifice in this river to the lord of sacrifice, Purushottama, obtain whatever they desire, either here or in heaven. Saints who are purified from all soil by bathing in its waters, and whose minds are intent on Kesava, acquire thereby final liberation. This sacred stream, heard of, desired, seen, touched, bathed in, or hymned, day by day, sanctifies all beings; and those who, even at a distance of a hundred leagues, exclaim Ganga", Ganga," atone for the sins committed during three previous lives. The place whence this river proceeds, for the purification of the three worlds, is the third division of the celestial regions, the seat of Vishnu.
vp.2.13 Parasara. The illustrious monarch of the earth resided, Maitreya, for a considerable period at salagrama, his thoughts being wholly dedicated to god, and his conduct distinguished by kindness and every virtue, until he had effected, in the highest degree, the entire control over his mind. The Raja was ever repeating the names, Yajnesa, Achyuta, Govinda, Madhava, Ananta, Kesava, Krishna, Vishnu, Hrishikesa; nothing else did be utter, even in his dreams; nor upon anything but those names, and their import, did he ever meditate. He accepted fuel, flowers, and holy grass, for the worship of the deity, but
vp.3.8 who is attentive to established observances, and follows the duties prescribed for his caste. The Brahman, the Kshatriya, the Vaisya, and the sudra, who attends to the rules enjoined his caste, best worships Vishnu. Kesava is most pleased with him who does good to others; who never utters abuse, calumny, or untruth; who never covets another s wife or another s wealth, and who bears ill will towards none; who neither beats nor slays any animate or inanimate thing; who is ever diligent in the service of the gods, of the. Brahmans, and of his spiritual preceptor; who is always desirous of the welfare of all creatures, of his children, and of his own soul; in whose pure heart no pleasure is derived from the imperfections of love and hatred. The man, oh monarch, who conforms to the duties enjoined by scriptural authority for every caste and condition of life, is he who best worships Vishnu: there is no other mode."
vp.4.13 Agreeably to the advice of Audhaka the elder, the Yadavas sent a mission, headed by Kesava, Ugrasena, and Balabhadra, to assure Akrura that no notice would be taken of any irregularity committed by him; and having satisfied him that he was in no danger, they brought him back to Dwaraka. Immediately on his arrival, in consequence of the properties of the jewel, the plague, dearth, famine, and every other calamity and portent, ceased. Krishna, observing this, reflected 15 that the descent of Akrura from Gandini and swaphalka was a cause wholly disproportionate to such an effect, and that some more powerful influence must be exerted to arrest pestilence and famine. "Of a surety," said he to himself, "the great Syamantaka jewel is in his keeping, for such I have heard are amongst its properties. This Akrura too has been lately celebrating sacrifice after sacrifice; his own means are insufficient for such expenses; it is beyond a doubt that he has the jewel." Having come to this conclusion, he called a meeting of all the Yadavas at his house, under the pretext of some festive celebration. When they were all seated, and the. purport of their assembling had been explained, and the business accomplished, Krishna entered into conversation with Akrura, and, after laughing and joking, said to him, Kinsman", you are a very prince in your liberality; but we know very well that the precious jewel which was stolen by Sudhanwan was delivered by him to you, and is now in your possession, to
vp.5.5 head; he gave him also an amulet 3, saying at the same time, "May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world was developed, and on the tip of whose tusks the globe was upraised from the waters. May that Kesava, who assumed the form of a boar, protect thee. May that Kesava, who, as the man lion, rent with his sharp nails the bosom of his foe, ever protect thee. May that Kesava, who, appearing first as the dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee. May Govinda guard thy head; Kesava thy neck; Vishnu thy belly; Janarddana thy legs and feet; the eternal and irresistible Narayana thy face, thine arms, thy mind, and faculties of sense. May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, mace, and sword of Vishnu, and the echo of his shell. May Vaikuntha guard thee in the cardinal points; and in the intermediate ones, Madhusudana. May Rishikesa defend thee in the sky, and Mahidhara upon earth." Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the waggon. Beholding the vast carcass of Putana, the cowherds were filled with astonishment and terror.
vp.5.7 when she beheld him, lost all consciousness. The Gopis, overcome with sorrow, wept, and called affectionately, and with convulsive sobs, upon Kesava. "Let us all," said they, "plunge with Yasoda into the fearful pool of the serpent king. We cannot return to Vraja; for what is day, without the sun? what night, without the moon? what is a herd of heifers, without its lord? what is Vraja, without Krishna? Deprived of him, we will go no more to Gokula. The forest will lose its delights; it will be like a lake without water. When this dark lotus leaf complexioned Hari is not present, there is no joy in the maternal dwelling. How strange is this! And as for you, ye cowherds, how, poor beings, will you live amidst the pastures, when you no longer
vp.5.8 AGAIN, tending upon the herds, Kesava and Rama wandered through the woods, and on one occasion came to a pleasing grove of palms, where dwelt the fierce demon Dhenuka, feeding upon the flesh of deer. Beholding the trees covered with fruit, and desirous of gathering it, the cowherds called out to the brothers, and said, "See, Rama; see, Krishna; in this grove, belonging to the great Dhenuka, the trees are loaded with ripe fruit, the smell of which perfumes the air: we should like to eat some. Will you throw some down?" As soon as the boys had spoken, Sankarshana and Krishna shook the trees, and brought down the fruit on the ground. Hearing the noise of the falling fruit, the fierce and malignant demon Dhenuka, in the form of an ass, hastened to the spot in a great passion, and began to kick Rama on the breast with his hinder heels. Rama, however, seized him by both hind legs, and whirling him round until he expired, tossed his carcass to the top of a palm tree, from the branches of which it struck down abundance of fruit, like rain drops poured upon earth by the wind. The animals that were of kin to Dhenuka came running to his aid; but Krishna and Rama treated them in the same manner, until the trees were laden with dead asses, and the ground was strewed with ripe fruit. Henceforward the cattle grazed unobstructed in the palm grove, and cropped the new pasturage, where they had never before ventured 1.
vp.5.10 WHILST Kesava and Rama were sporting thus in Vraja, the rainy season ended, and was succeeded by the season of autumn, when the lotus is full blown. The small Saphari fish, in their watery burrows, were oppressed by the heat, like a man by selfish desires, who is devoted to his family. The peacocks, no longer animated by passion, were silent amidst the woods, like holy saints, who have come to know the unreality of the world. The clouds, of shining whiteness, exhausted of their watery wealth, deserted the atmosphere, like those who have acquired wisdom, and depart from their homes. Evaporated by the rays of the autumnal sun, the lakes were dried up, like the hearts of men when withered by the contact of selfishness. The pellucid waters of the season were suitably embellished by white water lilies, as are the minds of the pure by the apprehension of truth. Brightly in the starry sky shone the moon with undiminished orb, like the saintly being, who has reached the last stage of bodily existence, in the company of the pious. The rivers and lakes slowly retired from their banks, as the wise by degrees shrink from the selfish attachment that connects them with wife and child. First abandoned by the waters of the lake, the swans again began to congregate, like false ascetics, whose devotions are interrupted, and they are again assailed by innumerable afflictions. The ocean was still and calm, and exhibited no undulations, like the perfect sage, who has completed his course of
vp.5.13 AFTER sakra had departed, the cowherds said to Krishna, whom they had seen holding up Govarddhana, "We have been preserved, together with our cattle, from a great peril, by your supporting the mountain above us; but this is very astonishing child s play, unsuitable to the condition of a herdsman, and all thy actions are those of a god. Tell us what is the meaning of all this. Kaliya has been conquered in the lake; Pralamba has been killed; Govarddhana has been lifted up: our minds are filled with amazement. Assuredly we repose at the feet of Hari, O thou of unbounded might! for, having witnessed thy power, we cannot believe thee to be a man. Thy affection, Kesava, for our women and children, and for Vraja; the deeds that thou hast wrought, which all the gods would have attempted in vain; thy boyhood, and thy prowess; thy humiliating birth amongst us; are contradictions that fill us with doubt, whenever we think of them. Yet reverence be to thee, whether thou be a god, or a demon, or a Yaksha, or a Gandharba, or whatever we may deem thee; for thou art our friend." When they had ended, Krishna remained silent for some time, as if hurt and offended, and then replied to them, Herdsmen", if you are not ashamed of my relationship; if I have merited your praise; what occasion is there for you to engage in any discussion concerning me? If you have any regard for me; if I have deserved your praise; then be satisfied to know that I am your kinsman. I am neither god, nor Yaksha, nor
vp.5.14 ONE evening, whilst Krishna and the Gopis were amusing themselves in the dance, the demon Arishta, disguised as a savage bull, came to the spot, after having spread alarm through the station. His colour was that of a cloud charged with rain; he had vast horns, and his eyes were like two fiery suns: as he moved, he ploughed up the ground with his hoofs: his tongue was repeatedly licking his lips; his tail was erect; the sinews of his shoulders were firm, and between them rose a hump of enormous dimensions; his haunches were soiled with ordure, and he was a terror to the herds; his dewlap hung low, and his face was marked with scars from butting against the trees. Terrifying all the kine, the demon who perpetually haunts the forests in the shape of a bull, destroying hermits and ascetics, advanced. Beholding an animal of such a formidable aspect, the herdsmen and their women were exceedingly frightened, and called aloud on Krishna, who came to their succour, shouting and slapping his arm in defiance. When the Daitya heard the noise, he turned upon his challenger, and fixing his eyes and pointing his horns at the belly of Kesava, he ran furiously upon the youth. Krishna stirred not from his post, but, smiling in sport and derision, awaited the near approach of the bull, when he seized him as an alligator would have done, and held him firmly by the horns, whilst he pressed his sides with his knees. Having thus humbled his pride, and held him captive by his horns, he wrung his
vp.5.16 the death of Kesin, and glorified the amiable god with the lotus eyes. Narada the Brahman, invisible, seated in a cloud, beheld the fall of Kesin, and delightedly exclaimed, "Well done, lord of the universe, who in thy sports hast destroyed Kesin, the oppressor of the denizens of heaven! Curious to behold this great combat between a man and a horse such a one as was never before heard of I have come from heaven. Wonderful are the works that thou hast done, in thy descent upon the earth! they have excited my astonishment; but this, above all, has given me pleasure. Indra and the gods lived in dread of this horse, who tossed his mane, and neighed, and looked down upon the clouds. For this, that thou hast slain the impious Kesin, thou shalt be known in the world by the name of Kesava 2. Farewell: I will now depart. I shall meet thee again, conqueror of Kesin, in two days more, in conflict with Kansa. When the son of Ugrasena, with his followers, shall have been slain, then, upholder of the earth, will earth s burdens have been lightened by thee. Many are the battles of the kings that I have to see, in which thou shalt be renowned. I will now depart, Govinda. A great deed, and acceptable to the gods, has been done by thee. I have been much delighted with thee, and now take my leave." When Narada had gone, Krishna, not in any way surprised, returned with the Gopas to Gokula; the sole object of the eyes of the women of Vraja 3.
vp.5.17 AKRURA, having set off in his quick travelling car, proceeded to visit Krishna at the pastures of Nanda; and, as he went along, he congratulated himself on his superior good fortune, in having an opportunity of beholding a descended portion of the deity. "Now," thought he, "has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishnu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus eyed aspect of Vishnu, which, when seen only in imagination, takes away the sins of men. I shall to day behold that glory of glories, the mouth of Vishnu, whence proceeded the Vedas, and all their dependant sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male of sacrifice in sacrificial rites. I shall see Kesava, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. That Hari, whose nature is unknown to Brahma, Indra, Rudra, the Aswins, the Vasus, adityas, and Maruts, will this day touch my body. The soul of all, the knower of all, he who is all, and is present in all, he who is permanent, undecaying, all pervading, will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, a tortoise, a boar, a horse 1, a lion, will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of
vp.5.18 THUS meditating, the Yadava approached Govinda, and addressed him, and said, "I am Akrura," and bowed his head down to the feet of Hari; but Krishna laid upon him his hand, which was marked with the flag, the thunderbolt, and the lotus, and drew him towards him, and affectionately embraced him. Then Kesava and Rama entered into conversation with him, and, having heard from him all that had occurred, were much pleased, and led him to their habitation: there they resumed their discourse, and gave him food to eat, and treated him with proper hospitality. Akrura told them how their father anakadundubhi, the princess Devaki, and even his own father, Ugrasena, had been insulted by the iniquitous demon Kansa: he also related to them the purpose for which he had been dispatched. When he had told them all these things, the destroyer of Kesin said to him, "I was aware of all that you have told me, lord of liberal gifts: Rama and I will go to morrow to Mathura along with you. The elders of the cowherds shall accompany us, bearing ample offerings. Rest here to night, and dismiss all anxiety. Within three nights I will slay Kansa and his adherents."
vp.5.18 Having given orders accordingly to the cowherds, Akrura, with Kesava and Rama, retired to rest, and slept soundly in the dwelling of Nanda. The next morning was bright, and the youths prepared to depart for Mathura with Akrura. The Gopis, seeing them about to set forth, were much afflicted; they wept bitterly, their bracelets were loose upon their arms, and they thus communed together: "If Govinda depart for Mathura, how will he return to Gokula? his ears will there be regaled with the melodious and polished conversation of the women of the city. Accustomed to the language of the graceful females of Mathura, he will never again endure the rustic expressions of the Gopis. Hari, the pride of the station, is carried off, and a fatal blow is inflicted upon us by inexorable destiny, Expressive smiles, soft language, graceful airs,
vp.5.18 elegant gait, and significant glances, belong to the women of the city. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kesava, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rama: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, when we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will give pleasure to day to the eyes of the inhabitants of Mathura, when they see the person of Govinda. What a blissful vision will be seen by the happy women, of the city, whose brilliant eyes shall regard, unchecked, the countenance of Krishna! Alas! the eyes of the Gopis have been deprived of sight by the relentless Brahma, after he had shewn them this great treasure. In proportion as the affection of Hari for us decays,
vp.5.18 so do our limbs wither, and the bracelets slip from our arms: and now the cruel Akrura urges on the horses: all conspire to treat unhappy females with unkindness. Alas! alas! we see now only the dust of his chariot wheels! and now he is far away, for even that dust is no longer to be seen!" Thus lamented by the women, Kesava and Rama quitted the district of Vraja 1. Travelling in a car drawn by fleet horses, they arrived at noon at the banks of the Yamuna, when Akrura requested them to halt a little, whilst he performed the
vp.5.20 Dressed in blue and yellow garments, and anointed with fragrant unguents, Kesava and Rama proceeded to the hall of arms, which was hung round with garlands. Inquiring of the warders which bow he was to try, and being directed to it, he took it, and bent it; but drawing it with violence, he snapped it in two 3, and all Mathura resounded with the noise which its fracture occasioned. Abused by the warders for breaking the bow, Krishna and Rama retorted, and defied them, and left the hall.
vp.5.20 [paragraph continues] Balabhadra. Mutually entwining, and pushing, and pulling, and beating each other with fists, arms, and elbows, pressing each other with their knees, interlacing their arms, kicking with their feet, pressing with their whole weight upon one another 5, fought Hari and Chanura. Desperate was the struggle, though without weapons, and one for life and death, to the great gratification of the spectators. In proportion as the contest continued, so Chanura was gradually losing something of his original vigour, and the wreath upon his head trembled from his fury and distress 6; whilst the world comprehending Krishna wrestled with him as if but in sport. Beholding Chanura losing, and Krishna gaining strength, Kansa, furious with rage, commanded the music to cease. As soon as the drums and trumpets were silenced, a numerous band of heavenly instruments was heard in the sky, and the gods invisibly exclaimed, Victory" to Govinda! Kesava, kill the demon Chanura!" Madhusudana having for a long time dallied with his adversary, at last lifted him up, and whirled him round, with the intention of putting an end to him. Having whirled Chanura round a hundred times, until his breath was expended in the air, Krishna dashed him on the ground with such violence as to smash his body into a hundred fragments, and strew the earth with a hundred pools of gory mire. Whilst this took place, the mighty Baladeva was engaged in the same manner with the demon bruiser Mushtika. Striking
vp.5.21 Thus having spoken, the human Kesava summoned mentally the deity of the wind, who came upon the instant, and said to him, "Go, Vayu, to Indra, and desire him to lay aside his pomp, and resign to Ugrasena his splendid hall Sudharman: tell him that Krishna commands him to send the royal hall, the unrivalled gem of princely courts, for the assemblage of the race of Yadu." Accordingly Vayu went, and delivered the message to the husband of sachi, who immediately gave up to him the hall Sudharman, and Vayu conveyed it to the Yadavas, the chiefs of whom thenceforth possessed this celestial court, emblazoned with jewels, and defended by the arm of Govinda. The two excellent Yadu youths, versed in all knowledge, and possessed of all wisdom, then submitted to instruction, as the disciples of teachers. Accordingly they repaired to Sandipani who, though born in Kasi, resided at Avanti to study the science of arms, and, becoming his pupils, were obedient and attentive to their master, exhibiting an example to all men of the observance of instituted rules. In the course of sixty four days they had gone through the elements of military science, with the treatises on the use of arms, and directions for the mystic incantations, which secure the aid of supernatural weapons 2. Sandipani, astonished at such proficiency, and knowing that it exceeded human faculties, imagined that the sun and moon had become his scholars. When they had acquired all that he could teach, they said to him, "Now
vp.5.26 Bishmaka was king of Vidarbha, residing at Kundina 1. He had a son named Rukmin, and a beautiful daughter termed Rukmini. Krishna fell in love with the latter, and solicited her in marriage; but her brother who hated Krishna, would not assent to the espousals. At the suggestion of Jarasandha, and with the concurrence of his son, the powerful sovereign Bhishmaka affianced Rukmini to sisupala. In order to celebrate the nuptials, Jarasandha and other princes, the friends of sisupala, assembled in the capital of Vidarbha; and Krishna, attended by Balabhadra and many other Yadavas, also went to Kundina to witness the wedding. When there, Hari contrived, on the eve of the nuptials, to carry off the princess 2, leaving Rama and his kinsmen to sustain the weight of his enemies. Paundraka, the illustrious Dantavakra, Viduratha, sisupala, Jarasandha, salya, and other kings, indignant at the insult, exerted themselves to kill Krishna, but were repelled by Balarama and the Yadavas. Rukmin, vowing that he would never enter Kundina again until he had slain Kesava in fight, pursued and overtook him. In the combat that ensued, Krishna destroyed with his discus, as if in sport, the host of Rukmin, with all its horse, and elephants, and foot, and chariots, and overthrew him, and hurled him on the ground, and would have put him to death, but was withheld by the entreaties of Rukmini. "He is my only brother," she exclaimed, "and must not be slain by
vp.5.27 his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Kama; and this is the goddess Rati, his wife 3. There is no occasion for any uncertainty: this is thy daughter in law." Then Rukmini was glad, and Kesava also; the whole city resounded with exclamations of joy, and all the people of Dwaraka were surprised at Rukmini s recovering a son who had so long been lost.
vp.5.28 The heroic Pradyumna was chosen for her lord, at her public choice of a husband, by the daughter of Rukmin; and he had by her the powerful and gallant prince Aniruddha, who was fierce in fight, an ocean of prowess, and the tamer of his foes. Kesava demanded in marriage for him the granddaughter of Rukmin; and although the latter was inimical to Krishna, he betrothed the maiden (who was his son s daughter) to the son of his own daughter (her cousin Aniruddha). Upon the occasion of the nuptials Rama and other Yadavas attended Krishna to Bhojakata, the city of Rukmin. After the wedding had been solemnized, several of the kings, headed by him of Kalinga, said to Rukmin, "This wielder of the ploughshare is ignorant of the dice, which may be converted into his misfortune: why may we not contend with him, and beat him, in play?" The potent Rukmin replied to them, and said, "So let it be:" and he engaged Balarama at a game of dice in the palace. Balarama soon lost to Rukmin a thousand Nishkas 3: he then staked and lost another thousand; and then pledged ten thousand, which Rukmin, who was well skilled in gambling, also won. At this the king of Kalinga laughed aloud, and the weak and exulting Rukmin grinned, and said, Baladeva" is losing, for he knows nothing of the game; although, blinded by a vain passion for play, he thinks he understands the dice." Halayudha, galled by the broad laughter of the Kalinga prince, and the contemptuous speech of Rukmin, was exceedingly angry, and,
vp.5.29 The environs of Pragjyotisha were defended by nooses, constructed by the demon Muru, the edges of which were as sharp as razors; but Hari, throwing his discus Sudarsana amongst them, cut them to pieces. Then Muni started up, but Kesava slew him, and burnt his seven thousand sons, like moths, with the flame of the edge of his discus. Having slain Muru, Hayagriva, and Panchajana, the wise Hari rapidly reached the city of Pragjyotisha: there a fierce conflict took place with the troops of Naraka, in which Govinda destroyed thousands of demons; and when Naraka came into the field, showering upon the deity all sorts of weapons, the wielder of the discus, and annihilator of the demon tribe, cut him in two with his celestial missile. Naraka being slain, Earth, bearing the two earrings of Aditi, approached the lord of the world, and said, "When, O lord, I was upheld by thee in the form of a boar, thy contact then engendered this my son. He whom thou gayest me has now been killed by thee: take therefore these two earrings, and cherish his progeny. Thou, lord, whose aspect is ever gracious, hast come to this sphere, in a portion of thyself, to lighten my burden. Thou art the eternal creator, preserver, and destroyer of the universe; the origin of all worlds, and one with the universe: what praise can be worthily offered to thee? Thou art the pervader, and that which is pervaded; the act, the agent, and the effect; the universal spirit of all beings: what praise can be worthily
vp.5.30 Vishnu, thus hymned by Aditi, smiled, and said to the mother of the gods, Mother" goddess, do thou shew favour unto me, and grant me thy blessing." "So be it," replied Aditi, "ever as thou wilt; and whilst thou dwellest amongst mortals, the first of men, thou shalt be invincible by gods or demons." Then Satyabhama, accompanied by the queen of Indra, addressed Aditi respectfully, and solicited her benedictions: and Aditi in reply said to her, "Fair browed dame, thou shalt never suffer decay, nor loss of beauty: thou shalt be the asylum of all loveliness, dame of faultless shape." With the assent of Aditi, Indra then respectfully saluted Janarddana in all due form, and conducted him and Satyabhama through Nandana and other pleasant gardens of the gods; where Kesava, the destroyer of Kesi, saw the Parijata tree, the favourite of sachi, which was produced when the ocean was churned for ambrosia: the bark was of gold, and it was embellished with young sprouting leaves of a copper colour, and fruit stalks bearing numerous clusters of fragrant fruit.
vp.5.31 Kesava, being thus eulogized by the king of the gods, smiled, and spake gravely to him in reply. "Thou art Indra," said he, "the king of the celestials: we are but mortals, O lord of the world: thou must pardon therefore the offence that I have committed. Let this Parijata tree be taken to its appropriate situation. I removed it in compliance with the words of Satya. Receive back also this your thunderbolt, cast at me; for this is your proper weapon, the destroyer of your foes." Indra answered and said, "Thou beguilest us, O lord, in calling thyself a mortal; but we know thee to be the lord, although not endowed with subtlety of discernment. Thou art that thou art, engaged in the active preservation of the earth; thou extractest the thorns implanted in her bosom, destroyer of the demon race. Let this Parijata tree be transferred to Dwaraka, and it shall remain upon earth as long as thou abidest in the world of mortals." Hari, having assented to the proposal of Indra, returned to earth, hymned by attendant sages, saints, and quiristers of heaven.
vp.5.33 with the whole of the Daitya host, assisted by sankara and Kartikeya, fought with sauri. A fierce combat took place between Hari and sankara; all the regions shook, scorched by their flaming weapons, and the celestials felt assured that the end of the universe was at hand. Govinda, with the weapon of yawning, set sankara a gape; and then the demons and the demigods attendant upon siva were destroyed on every side; for Hara, overcome with incessant gaping, sat down in his car, and was unable longer to contend with Krishna, whom no acts affect. The deity of war, Kartikeya, wounded in the arm by Garuda, struck by the weapons of Pradyumna, and disarmed by the shout of Hari, took to flight. Bana, when he saw sankara disabled, the Daityas destroyed, Guha fled, and siva s followers slain, advanced on his vast car, the horses of which were harnessed by Nandisa, to encounter Krishna and his associates Bala and Pradyumna. The valiant Balabhadra, attacking the host of Bana, wounded them in many ways with his arrows, and put them to a shameful rout; and their sovereign beheld them dragged about by Rama with his ploughshare, or beaten by him with his club, or pierced by Krishna with his arrows: he therefore attacked Krishna, and a fight took place between them: they cast at each other fiery shafts, that pierced through their armour; but Krishna intercepted with his arrows those of Bana, and cut them to pieces. Bana nevertheless wounded Kesava, and the wielder of the discus wounded Bana;
vp.5.34 When the king of Kasi heard of the preparations of Kesava, he sent his army (to the aid of Paundraka), himself bringing up the rear; and with the force of the king of Kasi, and his own troops, Paundraka, the false Vasudeva, marched to meet Krishna. Hari beheld him afar off, standing in his car, holding a discus, a club, a mace, a scimitar, and a lotus, in his hands; ornamented with a garland of flowers; bearing a bow; and having his standard made of gold: he had also the Srivatsa mark delineated on his breast; he was dressed in yellow garments, and decorated with earrings and a tiara. When the god whose standard is Garuda beheld him, he laughed with a deep laugh, and engaged in conflict with the hostile host of cavalry and elephants, fighting with swords, scimitars, maces, tridents, spears, and bows. Showering upon the enemy the shafts from his saranga bow, and hurling at them his mace and discus, he quickly destroyed both the army of Paundraka and that of the king of Kasi. He then said to the former, who was foolishly wearing his emblems, Paundraka", you desired me by your envoy to resign to you all my insignia. I now deliver them to you. Here is
vp.5.37 Then there came to Kesava, when he was private and alone, a messenger from the gods, who addressed him with reverence, and said, "I am sent to you, O lord, by the deities, and do thou hear what Indra, together with the Viswas, Maruts, adityas, Sadhyas, and Rudras, respectfully represents. More than a hundred years have elapsed since thou, in favour to the gods, hast descended upon earth, for the purpose of relieving it of its load. The demons have been slain, and the burden of earth has been removed: now let the immortals once again behold their monarch in heaven. A period exceeding a century has passed: now, if
vp.5.37 [paragraph continues] Shewing these to the Yadavas, he said, "See; behold these fearful phenomena: let us hasten to Prabhasa, to avert these omens." When he had thus spoken to the eminent Yadava, the illustrious Uddhava saluted and said to him, "Tell me, O lord, what it is proper that I should do, for it seems to me that thou wilt destroy all this race: the signs that are manifest declare nothing less than the annihilation of the tribe." Then Krishna replied to him, "Do you go by a celestial route, which my favour shall provide you, to the holy place Badarikasrama, in the Gandhamadana mountain, the shrine of Naranarayana; and on that spot, sanctified by them, thou, by meditating on me, shalt obtain perfection through my favour. When the race of Yadu shall have perished, I shall proceed to heaven; and the ocean shall inundate Dwaraka, when I have quitted it." Accordingly Uddhava, thus instructed by Kesava, saluted him with veneration, and departed to the shrine of Naranarayana 8.
vp.5.37 and they struck one another with them fatal blows. Pradyumna, samba, Kritavarman, Satyaki, Aniruddha, Prithu, Viprithu, Charuvarman, Charuka, Akrura, and many others, struck one another with the rushes, which had assumed the hardness of thunderbolts 11. Kesava interposed to prevent them, but they thought that he was taking part with each severally, and continued the conflict. Krishna then enraged took up a handful of rushes to destroy them, and the rushes became a club of iron, and with this he slew many of the murderous Yadavas; whilst others, fighting fiercely, put an end to one another. The chariot of the holder of the discus, named Jaitra, was quickly carried off by the swift steeds, and swept away by the sea, in the sight of Daruka the charioteer. The discus, the club, the bow, the quiver, the shell, and the sword of Kesava, having circumambulated their lord, flew along the path of the sun. In a short time there was not a single Yadava left alive, except the mighty Krishna and Daruka 12. Going towards Rama, who
vp.5.37 was sitting at the root of a tree, they beheld a large serpent coming out of his mouth. Having issued from his mouth, the mighty snake proceeded towards the ocean, hymned by saints and by other great serpents. Bringing an offering of respect, Ocean came to meet him; and then the majestic being, adored by attendant snakes, entered into the waters of the deep. Beholding the departure of the spirit of Balabhadra, Kesava said to Daruka, "All this is to be related by you to Vasudeva and Ugrasena. Go and inform them of the departure of Balabhadra, and the destruction of the Yadavas; also that I shall engage in religious meditation, and quit this body. Apprise ahuka and all the inhabitants of Dwaraka 13, that the sea will inundate the town: be ready therefore in expectation of the coming of Arjuna, and when he quits Dwaraka, no longer abide there, but go whithersoever that descendant of Kuru shall repair. Do you also go to the son of Kunti, and tell him, that it is my request that he will grant what protection he can to all my family. Then depart with Arjuna and all the people of Dwaravati, and let Vajra be installed sovereign over the tribe of Yadu."
vp.5.38 Arjuna having found the bodies of Krishna and of Rama, performed for them, and the rest of the slain, the obsequial rites. The eight queens of Krishna, who have been named, with Rukmini at their head, embraced the body of Hari, and entered the funeral fire 1. Revati also, embracing the corpse of Rama, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devaki and Rohini, committed themselves to the flames 2. The last ceremonies were performed for all these by Arjuna, who then made all the people leave the city, and took Vajra with him. The son of Kunti conducted the thousands of the wives of Krishna, with Vajra, and all the people, from Dwaraka, with tenderness and care, and travelled slowly away. The Sudharman palace and the Parijata tree, which had been brought to earth by Krishna, both proceeded to heaven; and on the same day that Hari departed from the earth the powerful dark bodied Kali age descended 3. The ocean rose, and submerged the whole of Dwaraka, except alone the dwelling of the deity of the race of Yadu. The sea has not yet been able to wash that temple away, and there Kesava constantly abides, even in the present day. Whoever visits that holy shrine, the place where Krishna pursued his sports, is liberated from all his sins 4.
vp.5.38 destroys it. In the birth of thy fortunes Janarddana was thy friend; in their decline, thy enemies have been favoured by Kesava. Who would have believed that thou shouldst slay all the descendants of Kuru, and kindred of Ganga? Who would have believed that peasants should triumph over thee? Be assured, son of Pritha, that it is but the sport of the universal Hari that the Kauravas have been destroyed by thee, and that thou hast been defeated by herdsmen. With respect to the women whom thou lamentest, and who have been carried off by the thieves, hear from me an ancient story, which will explain why this has happened.
vp.5.38 through the grace I have shewn unto you, you shall obtain the first of males for your husband; but in consequence of my curse, you shall afterwards fall into the hands of thieves. When the nymphs heard this uttered by the Muni, they endeavoured to appease him; and they so far succeeded, that he announced to them they should finally return to the sphere of the gods. It is in consequence, then, of the curse of the Muni Ashtavakra that these females, who were at first the wives of Kesava, have now fallen into the hands of the barbarians; and there is no occasion, Arjuna, for you to regret it in the least. All this destruction has been effected by the lord
vp.6.2 reward which a man obtains in the Krita by abstract meditation, in the Treta by sacrifice, in the Dwapara by adoration, he receives in the Kali by merely reciting the name of Kesava. In the Kali age a man displays the most exalted virtue by very little exertion; therefore, pious sages, who know what virtue is, I was pleased with the Kali age. Formerly the Vedas were to be acquired by the twice born through the diligent observance of self denial; and it was their duty to celebrate sacrifices conformably to the ritual. Then idle prayers, idle feasts, and fruitless ceremonies, were practised but to mislead the twice born; for although observed by them devoutly, yet, in consequence of some irregularity in their celebration, sin was incurred in all their works, and what they ate, or what they drank, did not effect the fulfilment of their desires. In all their objects the twice born enjoyed no independence, and they attained their respective spheres only with exceeding pain. The sudra, on the contrary, more fortunate than they, reaches his assigned station by rendering them service, and performing merely the sacrifice of preparing food, in which no rules determine what may or may not be eaten, what may or may not be drunk. Therefore, most excellent sages, is the sudra fortunate.
vp.6.8 knoweth all things, who is the form of all things, being without form himself, and of whom whatever is, from mount Meru to an atom, all consists he, the glorious Vishnu, the destroyer of all sin is described in this Purana. By hearing this Purana an equal recompense is obtained to that which is derived from the performance of an Aswamedha sacrifice, or from fasting at the holy places Prayaga, Pushkara, Kurukshetra, or Arbuda. Hearing this Purana but once is as efficacious as the offering of oblations in a perpetual fire for a year. The man who with well governed passions bathes at Mathura on the twelfth day of the month Jyeshtha 5, and beholds (the image of) Hari, obtains a great recompense; so does he who with mind fixed upon Kesava attentively recites this Purana. The man who bathes in the waters of the Yamuna on the twelfth lunation of the light fortnight of the month in which the moon is in the mansion Jyeshtha, and who fasts and worships Achyuta in the city of Mathura, receives the reward of an uninterrupted Aswamedha. Beholding the degree of prosperity enjoyed by others of eminence, through the merits of their descendants, a man s paternal ancestors, his parents and their parents, exclaim, "Whosoever of our descendants, having bathed in the Yamuna and fasted, will worship Govinda in Mathura, in the light fortnight of Jyeshtha, will secure for us eminent exaltation; for we shall be elevated by the merits of our posterity!" A man of good extraction will present

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