VISHNU PURAN BOOK. V. CHAP. XVII.XIII.XIX.XX

 

VISHNU PURAN BOOK. V. CHAP. XVII.XIII.XIX.XX

 

Akrura's meditations on Krishna: his arrival at Gokula: his delight at seeing Krishna and his brother.

 

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 Kes'ava, 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 As'wins, 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 humanity, to accomplish some object cherished in his heart. That Ananta, who holds the earth upon his crest, and who has descended upon earth for its protection, will this day call me by my name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. Glory to him, who is one with true knowledge, who is inscrutable, and through whom, seated in his heart, the Yogi crosses the wide expanse of worldly ignorance and illusion. I bow to him, who, by the performers of holy rites, is called the male of sacrifice (Yajnapurusha); by pious worshippers is termed Vasudeva; and by the cultivators of philosophy, Vishnu. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Hari; by meditation on whom, man becomes the repository of all good things."

 

His mind thus animated by devout faith, and meditating in this manner, Akrura proceeded on his road, and arrived at Gokula a little before sunset, at the time of the milking of the cows; and there he saw Krishna amongst the cattle, dark as the leaf of the full blown lotus; his eyes of the same colour, and his breast decorated with the Srivatsa mark; long armed, and broad chested; having a high nose, and a lovely countenance, brightened with mirthful smiles; treading firmly on the ground, with feet whose nails were tinted red; clad in yellow garments, and adorned with a garland of forest flowers; having a fresh-gathered creeper in his hand, and a chaplet of white lotus flowers on his head. Akrura also beheld there Balabhadra, white as a jasmine, a swan, or the moon, and dressed in blue raiment; having large and powerful arms, and a countenance as radiant as a lotus in bloom; like another Kailasa mountain, crested with a wreath of clouds.

 

When Akrura saw these two youths, his countenance expanded with delight, and the down of his body stood erect with pleasure: for this he thought to be supreme happiness and glory; this, the double manifestation of the divine Vasudeva; this was the twofold gratification of his sight, to behold the creator of the universe: now he hoped that his bodily form would yield fruit, as it would bring him in contact with the person of Krishna; and that the wearer of infinite forms would place his hand on his back; the touch of whose finger alone is sufficient to dispel sin, and to secure imperishable felicity: that hand which launches the fierce irresistible discus, blazing with all the flames of fire, lightning, and the sun, and slaughtering the demon host washes the collyrium from the eyes of their brides: that hand into which Bali poured water, and thence obtained ineffable enjoyments below the earth, and immortality and dominion over the gods for a whole Manwantara, without peril from a foe. "Alas! he will despise me, for my connexion with Kansa, an associate with evil, though not contaminated by it. How vain is his birth, who is shunned by the virtuous? and yet what is there in this world unknown to him who resides in the hearts of all men, who is ever existent, exempt from imperfection, the aggregate of the quality of purity, and identical with true knowledge? With a heart wholly devoted to him, then, I will approach the lord of all lords, the descended portion of Purushottama, of Vishnu, who is without beginning, middle, or end."

 

Footnotes

 

^541:1 The commentator explains this to mean Hayagriva, or Vishnu with the neck and head of a horse; who, it is said in the second book of the Bhagavata, appeared at the end of a great sacrifice performed by Brahma, and breathed from his nostrils the texts of the Vedas. The fourth Avatara is always elsewhere said to be the Vamana, or dwarf.

 

    

 

CHAP. XVIII.

 

Grief of the Gopis on the departure of Krishna and Balarama with Akrura: their leaving Gokula. Akrura bathes in the Yamuna; beholds the divine forms of the two youths, and praises Vishnu.

 

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 Kes'ava 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 Kes'in 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."

 

Having given orders accordingly to the cowherds, Akrura, with Kes'ava 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, 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? Kes'ava, 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, 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, Kes'ava 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 usual daily ceremonial in the river [*2]. Accordingly the intelligent Akrura bathed, and rinsed his mouth, and then entering the stream, he stood meditating upon the supreme being; but he beheld mentally [*3] Balabhadra, having a thousand hooded beads, a garland of Jasmine flowers, and large red eyes, attended by Vasuki, Rambha, and other mighty serpents, praised by the Gandharbas, decorated with wild flowers, wearing dark coloured garments, crowned with a chaplet of lotuses, ornamented with brilliant earrings, inebriate, and standing at the bottom of the river in the water [*4]. On his lap he also beheld, at his ease, Krishna, of the complexion of a cloud [*5], with full and coppery eyes, having an elegant form, and four hands, armed with the discus and other weapons, wearing yellow clothes, decorated with many coloured flowers, and appearing like a cloud embellished with streams of lightning and the bow of Indra; his breast was marked with the celestial sign, his arms were radiant with bracelets, a diadem shone on his brow, and he wore a white lotus for his crest: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.

 

When Akrura beheld Balarama and Krishna in this situation, he was much amazed, and wondered how they could so quickly have got there from the chariot. He wished to ask them this, but Janarddana deprived him of the faculty of speech at the moment. Ascending then from the water, he repaired to the car, and there he found them both quietly seated in the same human persons as before. Plunging again into the water, there he again beheld them, hymned as before by the Gandharbas, saints, sages, and serpents. Apprehending, therefore, their real character, he thus eulogized the eternal deity, who consists of true knowledge:--

 

"Salutation to thee, who art uniform and manifold, all-pervading, supreme spirit, of inconceivable glory, and who art simple existence. Salutation to thee, O inscrutable, who art truth, and the essence of oblations. Salutation to thee, O lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, as one with the elements, with the faculties, with matter, with the living soul, with supreme spirit. Shew favour to me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the designation of Brahma, Vishnu, S'iva, or the like. I adore thee, O god, whose nature is indescribable, whose purposes are inscrutable, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art THAT [*6], the supreme Brahma, eternal, unchangeable, untreated. But as the accomplishment of our objects cannot be attained except through some specific form, thou art termed by us Krishna, Achyuta, Ananta, or Vishnu. Thou, unborn divinity, art all the objects of these impersonations; thou art the gods, and all other beings; thou art the whole world; thou art all. Soul of the universe, thou art exempt from change, and there is nothing except thee in all this existence. Thou art Brahma, Pas'upati, Aryaman, Dhatri, and Vidhatri; thou art Indra, air, fire, the regent of the waters, the god of wealth, and judge of the dead; and thou, although but one, presidest over the world with various energies, addressed to various purposes. Thou, identical with the solar ray, createst the universe; all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable term SAT (existence). To him who is one with true knowledge, who is and is not perceptible, I bow. Glory be to him, the lord Vasudeva, to Sankarshana, to Pradyumna, and to Aniruddha [*7]."

 

Footnotes

 

^545:1 In the Bhagavata, Hari Vans'a, &c. several adventures of Krishna, during his residence at Vraja, are recorded, of which our text makes no mention. Of these, the two most popular are Krishna's taking away the clothes of the Gopis whilst bathing, and his liberating the Gopas from the mouth of Aghasura, disguised as a vast serpent, into which they had entered, thinking it a cavern in a mountain. The omission of these two legends, or of any of the rest, is not much to be regretted.

 

^546:2 The noonday prayer, or Sandhya.

 

^546:3 By his Dhyana, or force of meditation, in which it is attempted to bring before the mind's eye some definite form of the object of adoration. In this case Akrura is compelled to see a form he did not anticipate. The Hari Vans'a very clumsily sets him to meditate upon the serpent S'esha, which spoils the story, intended as that is to exhibit the identity of Balarama and Krishna with the supreme.

 

^546:4 Balarama was thus visible in his real character of S'esha, the chief of serpents, the couch of Vishnu, and supporter of the world.

 

^546:5 Or rather, he beheld Ghanas'yama, an appellation of Krishna, who is so called from being as black (s'yama) as a cloud (ghana).

 

^547:6 Tad, 'that;' all that is, or that can be conceived.

 

^547:7 Akrura's piety is here prophetic; the son and grandson of Krishna (see <page 440>) are not yet born: but this is the Vaishnava style of addressing Krishna or Vishnu, as identical with four Vyuhas, 'arrangements' or 'dispositions,' Krishna, Balarama, Pradyumna, and Aniruddha. See As. Res. XVI. 35. In this, as in several other places, the Vishnu P. differs from some of the other narratives of Krishna, by the length and character of the prayers addressed to Vishnu. The Hari Vans'a, for instance, here has no prayer or panegyric at all: the Bhagavata inserts one.

 

 

CHAP. XIX.

 

Akrura conveys Krishna and Rama near to Mathura, and leaves them: they enter the town. Insolence of Kansa's washerman: Krishna kills him. Civility of a flower-seller: Krishna gives him his benediction.

 

THUS the Yadava Akrura, standing in the river, praised Krishna, and worshipped him with imaginary incense and flowers. Disregarding all other objects, he fixed his whole mind upon the deity; and having continued for a long time in spiritual contemplation, he at last desisted from his abstraction, conceiving he had effected the purposes of soul. Coming up from the water of the Yamuna, he went to the car, and there he beheld Rama and Krishna seated as before. As his looks denoted surprise, Krishna said to him, "Surely, Akrura, you have seen some marvel in the stream of the Yamuna, for your eyes are staring as if with astonishment." Akrura replied, "The marvel that I have seen in the stream of the Yamuna I behold before me, even here, in a bodily shape; for he whom I have encountered in the water, Krishna, is also your wondrous self, of whose illustrious person the whole world is the miraculous developement. But enough of this; let us proceed to Mathura: I am afraid Kansa will be angry at our delay; such is the wretched consequence of eating the bread of another." Thus speaking, he urged on the quick horses, and they arrived after sunset at Mathura. When they came in sight of the city, Akrura said to Krishna and Rama, "You must now journey on foot, whilst I proceed alone in the car; and you must not go to the house of Vasudeva, for the elder has been banished by Kansa on your account."

 

Akrura having thus spoken, left them, and entered the city; whilst Rama and Krishna continued to walk along the royal road. Regarded with pleasure by men and women, they went along sportively, looking like two young elephants. As they roamed about, they saw a washerman colouring clothes, and with smiling countenances they went and threw down some of his fine linen. The washerman was the servant of Kansa, made insolent by his master's favour; and he provoked the two lads with loud and scurrilous abuse, until Krishna struck him down, with his head to the ground, and killed him. Then taking the clothes, they went their way, clad in yellow and blue raiment, until they came to a flower-seller's shop. The flower-seller looked at them with astonishment, and wondered who they could be, or whence they could have come. Seeing two youths so lovely, dressed in yellow and blue garments, he imagined them to be divinities descended upon earth. Being addressed by them with mouths budding like lotuses, and asked for some flowers, he placed his hands upon the ground, and touched it with his head, saying, "My lords have shewn me great kindness in coming to my house, fortunate that I am; I will pay them homage." Having thus spoken, the flower-seller, with a smiling aspect, gave them whatever choice flowers they selected, to conciliate their favour. Repeatedly prostrating himself before them, he presented them with flowers, beautiful, fragrant, and fresh. Krishna then, being much pleased with him, gave him this blessing; "Fortune, good friend, who depends upon me, shall never forsake you: never shall you suffer loss of vigour, or loss of wealth: as long as time shall last your descendants shall not fail. Having long tasted various delights on earth, you shall finally obtain, by calling me to recollection, a heavenly region, the consequence of my favour. Your heart shall ever be intent on righteousness, and fulness of days shall be the portion of your posterity. Your descendants shall not be subject to natural infirmities, as long as the sun shall endure." Having thus spoken, Krishna and Rama, worshipped by the flower-seller, went forth from his dwelling [*1].

 

Footnotes

 

^549:1 These incidents are told, with some unimportant differences, in the other accounts of Krishna's youth.

 

    

CHAP. XX.

 

Krishna and Balarama meet Kubja; she is made straight by the former: they proceed to the palace. Krishna breaks a bow intended for a trial of arms. Kansa's orders to his servants. Public games. Krishna and his brother enter the arena: the former wrestles with Chanura, the latter with Mushtika, the king's wrestlers; who are both killed. Krishna attacks and slays Kansa: he and Balarama do homage to Vasudeva and Devaki: the former praises Krishna.

 

As they proceeded along the high road, they saw coming towards them a young girl, who was crooked, carrying a pot of unguent. Krishna addressed her sportively, and said, "For whom are you carrying that unguent? tell me, lovely maiden; tell me truly." Spoken to as it were through affection, Kubja, well disposed towards Hari, replied to him also mirthfully, being smitten by his appearance; "Know you not, beloved, that I am the servant of Kansa, and appointed, crooked as I am, to prepare his perfumes. Unguent ground by any other he does not approve of: hence I am enriched through his liberal rewards." Then said Krishna, "Fair-faced damsel, give us of this unguent, fragrant and fit for kings, as much as we may rub upon our bodies." "Take it," answered Kubja.; and she gave them as much of the unguent as was sufficient for their persons; and they rubbed it on various parts of their faces and bodies [*1], till they looked like two clouds, one white and one black, decorated by the many-tinted bow of Indra. Then Krishna, skilled in the curative art, took hold of her, under the chin, with the thumb and two fingers, and lifted up her head, whilst with his feet he pressed down her feet; and in this way he made her straight. When she was thus relieved from her deformity, she was a most beautiful woman; and, filled with gratitude and affection, she took Govinda by the garment, and invited him to her house. Promising to come at some other time, Krishna smilingly dismissed her, and then laughed aloud on beholding the countenance of Baladeva [*2].

 

Dressed in blue and yellow garments, and anointed with fragrant unguents, Kes'ava 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.

 

When Kansa knew that Akrura had returned, and heard that the bow had been broken, he thus said to Chanura and Mushtika, his boxers: "Two youths, cowherd boys, have arrived; you must kill them both, in a trial of strength, in my presence; for they practise against my life. I shall be well pleased if you kill them in the match, and will give you whatever you wish; not else. These two foes of mine must be killed by you fairly or unfairly. The kingdom shall be ours in common, when they have perished." Having given them these orders, he sent next for his elephant driver, and desired him to station his great elephant Kuvalayapida, who was as vast as a cloud charged with rain, near the gate of the arena, and drive him upon the two boys when they should attempt to enter. When Kansa had issued these commands, and ascertained that the platforms were all ready for the spectators, he awaited the rising of the sun, unconscious of impending death.

 

In the morning the citizens assembled on the platforms set apart for them, and the princes, with the ministers and courtiers, occupied the royal seats. Near the centre of the circle judges of the games were stationed by Kansa, whilst he himself sat apart close by upon a lofty throne. Separate platforms were erected for the ladies of the palace, for the courtesans, and for the wives of the citizens [*4]. Nanda and the cowherds had places appropriated to them, at the end of which sat Akrura and Vasudeva. Amongst the wives of the citizens appeared Devaki, mourning for her son, whose lovely face she longed to behold even in the hour of his destruction. When the musical instruments sounded, Chanura sprang forth, and the people cried, "Alas!" and Mushtika slapped his arms in defiance. Covered with must and blood from the elephant, whom, when goaded upon them by his driver, they had slain, and armed with his tusks, Balabhadra and Janarddana confidently entered the arena, like two lions amidst a herd of deer. Exclamations of pity arose from all the spectators, along with expressions of astonishment. "This then," said the people, "is Krishna! this is Balabhadra! This is he by whom the fierce night-walker Putana was slain; by whom the waggon was overturned, and the two Arjuna trees felled! This is the boy who trampled and danced on the serpent Kaliya; who upheld the mountain Govarddhana for seven nights; who killed, as if in play, the iniquitous Arishta, Dhenuka, and Kes'in! This whom we see is Achyuta! This is he who has been foretold by the wise, skilled in the sense of the Puranas, as Gopala, who shall exalt the depressed Yadava race! This is a portion of the all-existing, all-generating Vishnu, descended upon earth, who will assuredly lighten her load!" Thus did the citizens describe Rama and Krishna, as soon as they appeared; whilst the breast of Devaki glowed with maternal affection; and Vasudeva, forgetting his infirmities, felt himself young again, on beholding the countenances of his sons as a season of rejoicing. The women of the palace, and the wives of the citizens, wide opened their eyes, and gazed intently upon Krishna. "Look, friends," said they to their companions; "look at the face of Krishna; his eyes are reddened by his conflict with the elephant, and the drops of perspiration stand upon his cheeks, outvieing a full blown lotus in autumn, studded with glittering dew. Avail yourself now of the faculty of vision. Observe his breast, the seat of splendour, marked with the mystic sign; and his arms, menacing destruction to his foes. Do you not notice Balabhadra, dressed in a blue garment; his countenance as fair as the jasmine, as the moon, as the fibres of the lotus stem? See how he gently smiles at the gestures of Mushtika and Chanura, as they spring up. And now behold Hari advance to encounter Chanura. What! are there no elders, judges of the field? How can the delicate form of Hari, only yet in the dawn of adolescence, be regarded as a match for the vast and adamantine bulk of the great demon? Two youths, of light and elegant persons, are in the arena, to oppose athletic fiends, headed by the cruel Chanura. This is a great sin in the judges of the games, for the umpires to suffer a contest between boys and strong men."

 

As thus the women of the city conversed with one another, Hari, having tightened his girdle, danced in the ring, shaking the ground on which he trod. Balabhadra also danced, slapping his arms in defiance. Where the ground was firm, the invincible Krishna contended foot to foot with Chanura. The practised demon Mushtika was opposed by 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! Kes'ava, 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 him on the head with his fists, and on the breast with his knees, he stretched him on the ground, and pummelled him there till he was dead. Again, Krishna encountered the royal bruiser Tomalaka, and felled him to the earth with a blow of his left hand. When the other athletae saw Chanura, Mushtika, and Tomalaka killed, they fled from the field; and Krishna and Sankarshana danced victorious on the arena, dragging along with them by force the cowherds of their own age. Kansa, his eyes reddening with wrath, called aloud to the surrounding people, "Drive those two cow-boys out of the assembly: seize the villain Nanda, and secure him with chains of iron: put Vasudeva to death with tortures intolerable to his years: and lay hands upon the cattle, and whatever else belongs to those cowherds who are the associates of Krishna."

 

Upon hearing these orders, the destroyer of Madhu laughed at Kansa, and, springing up to the place where he was seated, laid hold of him by the hair of his head, and struck his tiara to the ground: then casting him down upon the earth, Govinda threw himself upon him. Crushed by the weight of the upholder of the universe, the son of Ugrasena, Kansa the king, gave up the ghost. Krishna then dragged the dead body, by the hair of the head, into the centre of the arena, and a deep furrow was made by the vast and heavy carcass of Kansa, when it was dragged along the ground by Krishna, as if a torrent of water had run through it [*7]. Seeing Kansa thus treated, his brother Sumalin came to his succour; but he was encountered, and easily killed, by Balabhadra. Then arose a general cry of grief from the surrounding circle, as they beheld the king of Mathura thus slain, and treated with such contumely, by Krishna. Krishna, accompanied by Balabhadra, embraced the feet of Vasudeva and of Devaki; but Vasudeva raised him up; and he and Devaki recalling to recollection what he had said to them at his birth, they bowed to Janarddana, and the former thus addressed him: "Have compassion upon mortals, O god, benefactor and lord of deities: it is by thy favour to us two that thou hast become the (present) upholder of the world. That, for the punishment of the rebellious, thou hast descended upon earth in my house, having been propitiated by my prayers, sanctifies our race. Thou art the heart of all creatures; thou abidest in all creatures; and all that has been, or will be, emanates from thee, O universal spirit! Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart and the heart of Devaki towards thee, as if thou wast our child, is indeed but error, and a great delusion. How shall the tongue of a mortal such as I am call the creator of all things, who is without beginning or end, son? Is it consistent that the lord of the world, from whom the world proceeds, should be born of me, except through illusion? How should he, in whom all fixed and moveable things are contained, be conceived in the womb and born of a mortal being? Have compassion therefore indeed, O supreme lord, and in thy descended portions protect the universe. Thou art no son of mine. This whole world, from Brahma to a tree, thou art. Wherefore dost thou, who art one with the supreme, beguile us? Blinded by delusion, I thought thee my son; and for thee, who art beyond all fear, I dreaded the anger of Kansa, and therefore did I take thee in my terror to Gokula, where thou hast grown up; but I no longer claim thee as mine own. Thou, Vishnu, the sovereign lord of all, whose actions Rudra, the Maruts, the As'wins, Indra, and the gods, cannot equal, although they behold them; thou who hast come amongst us for the benefit of the world, art recognised, and delusion is no more."

 

Footnotes

 

^550:1 They had their bodies smeared in the style called Bhaktichheda; that is, with the separating or distinguishing (chheda) marks of Vaishnava devotion (bhakti): certain streaks on the forehead, nose, cheeks, breast, and arms, which denote a follower of Vishnu. See As. Res. XVI. 33.

 

^551:2 The story is similarly told in the Bhagavata, &c.

 

^551:3 The bending or breaking of a bow is a favourite incident in Hindu heroic poetry, borrowed, no doubt, from the Ramayana, where, however, it has an object; here it is quite gratuitous.

 

^551:4 The Bhagavata enters into even fewer [p. 552] particulars than our text of the place set apart for the games. The Hari Vans'a gives a much more detailed description, which is in some respects curious. The want of any technical glossary, and the general manner in which technical terms are explained in the ordinary dictionaries, render it difficult to understand exactly what is intended, and any translation of the passages must be defective. The French version, however, probably represents a much more splendid and theatrical scene than the text authorizes, and may therefore admit of correction. The general plan is nothing more than an enclosed space, surrounded by temporary structures of timber or bambus, open or enclosed, and decorated with hangings and garlands. It may be doubted if the details described by the compiler of the Hari Vans'a were very familiar even to him; for his description is not always very consistent or precise. Of two commentators, one evidently knows nothing of what he attempts to explain; but with the assistance of the other the passages may be thus, though not always confidently, rendered:--

 

"The king, Kansa, meditating on these things, went forth from his palace to the place which had been prepared for the sight of the ceremonial (1), to inspect the scaffolds (2) which had been constructed. He found the place close set with the several platforms (3) of the different public bodies (4), strongly put together, and decorated with roofed pavilions of various sizes, supported by columns, and divided into commodious chambers (5). The edifice was extensive, well arranged, secured by strong rafters (6), spacious and lofty, and commodious and secure. Stairs led to the different galleries (7). Chairs of state (8) were placed in various parts of it. The avenues that conducted to it were narrow (9). It was covered with temporary stages and sheds (10), and was capable of sustaining the weight of a multitude.

 

"Having seen the place of the festival thus adorned, Kansa gave orders, and said, 'To-morrow let the platforms and terraces and pavilions (11) be decorated with pictures and garlands and flags and images (12), and let them be scented with fragrant odours, and covered over with awnings (13). Let there be ample heaps of dry, pounded cow-dung (14) provided on the ground, and suitable refreshment chambers be covered over, and decorated with bells and ornamented arches (15). Let large water jars be securely fixed in order, capable of holding a copious supply, and provided with golden drinking-cups. Let apartments be prepared (16), and various kinds of beverage, in appropriate vessels, be ready. Let judges of the games be invited, and corporations with their chiefs. Let orders be issued to the wrestlers, and notice be given to the spectators; and let platforms for their accommodation be fitted up in the place of assembly.'" (17)

 

When the meeting takes place, the site of the games is thus described: "Upon the following day the amphitheatre (18) was filled by the citizens, anxious to behold the games. The place of  (19) was supported by octagonal painted pillars (20), [p. 553] fitted up with terraces and doors and bolts, with windows circular or crescent; shaped, and accommodated with seats with cushions (21), and it shone like the ocean whilst large clouds hang upon it, with spacious, substantial pavilions (22), fitted up for the sight of the combat; open to the front (23), but screened with beautiful and fine curtains (24), crowned with festoons of flowers, and glistening with radiance like autumnal clouds. The pavilions of the different companies and corporations, vast as mountains, were decorated with banners, bearing upon them the implements and emblems of the several crafts (25). The chambers of the inhabitants of the inner apartments shone near at hand, bright with gold and painting and net-work of gems: they were richly decorated with precious stones, were enclosed below with costly hangings, and ornamented above with spires and banners, and looked like mountains spreading their wings in the sky; while the rays of light reflected from the valuable jewels were blended with the waving of white chowries, and the musical tinkling of female ornaments. The separate pavilions of the courtesans were graced by lovely women, attired in the most splendid dresses (27), and emulated the radiance of the cars of the gods. In the place of assembly there were excellent seats, couches made of gold, and hangings of various colours, intermixed with bunches of flowers: and there were golden vases of water, and handsome places for refreshment, filled with fruits of various kinds, and cooling juices, and sherbets fit for drinking (28). And there were many other stages and platforms, constructed of strong timber, and hangings by hundreds and thousands were displayed: and upon the tops of the houses, chambers fitted up with delicate jalousies, through which the women might behold the sports, appeared like swans flying through the air.

 

"In front stood the pavilion of Kansa, surpassing all the rest in splendour, looking like mount Meru in radiance; its sides, its columns, being covered with burnished gold; fastened with coloured cords; and every way worthy the presence of a king."

 

In justification of the rendering of the above, an explanation of the technical terms, taken either from dictionaries or from the commentators, may be subjoined. (1) Kansa went to the Prekshagara, literally 'house of seeing;' but it is evident, from its interior being visible to spectators on the tops of the houses, as subsequently mentioned, that it was not a theatre, or covered edifice. If a building at all, it was merely a sort of stockade. One commentator calls it, 'a place made for seeing the sacrifice;' (2) Manchanam avalokaka. The Mancha is commonly understood to signify a raised platform, with a floor and a roof, ascended by a ladder: see Dictionary. (3) Mancha-vata. Vata is either 'site' or 'inclosure,' and is used here without much affecting the sense of Mancha. The compound is explained by the commentators, 'prepared places', or 'the sites of the platforms'. (4) The S'renis', associations [p. 554] of artificers practising the same art. One of the commentaries understands the term to be here used to denote, not their station, but their labours: 'The structure was the work of the artificers.' (5) Several words occur here of technical import. The passage is, ###. Valabhi is said by the commentator to mean a structure with a pent roof, supported by six columns. Kuti, a circular one, having seven roofs--something perhaps like a Chinese pagoda--and four columns. The Eka-stambha is a chamber, supported by one column. (6) Saraniryyuham. It is difficult to understand the necessity of rafters in an inclosure in which the platforms and stages seem to have been erected independently of any floor or wall: but the commentary explains Niryyuha, 'strong brackets, projecting from a house:' (7) Aslishta sushshta mancharohanam. The first epithet is explained, 'not contracted'; the second, 'well constructed'; and for the 'ascending' (Arohanam) we have 'where was a line of steps' or 'ladders' There is another reading of the text, however, which may be rendered, 'Having steps well secured in their ascent above'. (8) 'Seats for kings'. (9) Such is the literal purport of Sanchara-patha-sankulam; implying, possibly, the formation of passages by fences on either side. (10) This is doubtful: the phrase is Chhannam-tad-vedikabhi. Chhannam means, literally, 'covered,' and can scarcely be used in the sense of 'overspread or filled with.' Vedika means an elevated floor or terrace, with which a hall or edifice cannot well be 'covered;' and therefore requires the sense here given to Chhanna. The commentators are silent. (11) The Manchavatas and Valabhis, as above: the other term is Vithi, 'a shop,' 'a stall,' 'a terrace,' 'a road.' (12) Let them be Vapushmanta; 'having painted or sculptured figures'. The other commentary renders it merely 'pleasant' or 'agreeable'. (13) 'Covered above with cloths'. The use of the awning or Semiana is very common in India. (14) For the wrestlers to rub over their bodies to absorb the perspiration (15) This is all rather questionable: the passage is most usually, ###. Vali or Bali in one sense means 'the edge of a thatch,' and may be put for some sort of temporary structure, a kind of retiring or refreshment room for the boxers and wrestlers. In some copies it is read, 'beautiful with cloths spread,' on which the performers may sit when disengaged; perhaps a sort of carpet on the ground. (16) The expression is again Vali. Another sense of the word is, offering of viands, or of the remains of a sacrifice, to all beings; but that cannot be its purport here; nor is it ever used in the sense of viands in general. The verb Kalpa or Klrip also usually [p. 555] implies 'making.' (17) Manchavata; 'in the Samaja,' or 'assembly.' (18) Maharanga, 'the great place of the performance.' Ranga is 'acting' or 'representation;' also the place or site of it. (19) All the copies consulted, except one, offer an irregularity of construction, which, although defended by the commentators, is a license scarcely allowable. The epithets of the first verse are all in the plural number; they then occur in the singular, to agree with the only substantive in the description, Samajavata. According to the commentaries, the plural term Manchas understood is the substantive to the epithets of the first stanza, and Samajavata the singular to those of the other verses. This awkwardness is however avoided by the reading of an old and very good copy, which puts it all in the singular; as ### (20) The expression is Charana, literally 'foot;' explained by the commentator, Stambha, 'post' or 'pillar' (21) The reading of most of the copies is S'ayanottama, which may be taken as the sense of Talottama, 'couches or benches with cushions.' (22) Manchagarais, 'temporary houses.' (21) Or 'fronting to the east'. (24) Nirmuktais: explained by the commentator to mean 'fine threads,' 'network,' or 'gauze,' through which persons, females especially, may see without being seen. (25) ### (26) 'With ridges and projections'. The commentator explains this, 'with flags on the top of them.' (27) This appears to be intended for an epithet of the women, although Astarana is not usually applied to dress. (28) Phala, of course, is 'fruit.' Avadans'a is explained in lexicons, what is eaten to excite thirst:' one comment gives it, what may be sucked,' as tamarinds, and the like. Changeri is explained, 'fluids for drinking, made with sorrel, or acid fruits;' that is, sherbets. (29) ### is an epithet of the Prekshagara, or look-out house of the women, situated on the tops of their houses, according to the commentators; an arrangement very compatible with the form of Indian houses, which have flat roofs, commonly enclosed by a trellis work, or jalousie of masonry. It is observable, that in the Vishnu Purana, and in the Mahabharata, on various public occasions, the women take their places on the platforms, or in the pavilions, without curtains or screens.

 

^557:5 The terms here used are technical, and refer to the established modes of wrestling amongst Hindu athletae. 1. Sannipata is described 'mutual laying hold of.' 2. Avaduta, 'letting go of the adversary.' g. Kshepana, 'pulling to, and casting back.' 4. Mushtinipata, 'striking with fists.' 5. Kilanipata, 'striking with the elbow.' 6. Vajranipata, 'striking with the fore-arm.' 7. Janunirghata, 'pressing or striking with the knees.' 8. Bahuvighattana, 'interlacing the arms.' 9. Padoddhuta, kicking.' 10. Prasrishta, 'intertwining of the whole body.' In some copies another term occurs, As'manirghata, 'striking with stones,' or 'striking blows as hard as with stones;' for stones could scarcely be used in a contest specified as 'one without weapons'

 

^557:6 Krishna contended with Chanura, 'who through distress and anger shook the flowers of his crest;' The two last terms are explained, the flower of the wreath on his head.'

 

^558:7 Et latus mediam sulcus diducit arenam.

 

'The yielding sand being furrowed into a ditch or a water-course, by the dead bodies being dragged over it. The text is, ###.

 

    

The Vishnu Purana, translated by Horace Hayman Wilson,