VISHNU PURAN BOOK. V. CHAP. XXI. XXII.XXIII

 

VISHNU PURAN BOOK. V. CHAP. XXI. XXII.XXIII

 

Krishna encourages his parents; places Ugrasena on the throne; becomes the pupil of Sandipani, whose son he recovers from the sea: he kills the marine demon Panchajana, and makes a horn of his shell.

 

HAVING permitted to Devaki and Vasudeva an interval of true knowledge, through the contemplation of his actions, Hari again spread the delusions of his power over them and the tribe of Yadu. He said to them, "Mother; venerable father; you have both been long observed by Sankarshana and myself with sorrow, and in fear of Kansa. He whose time passes not in respect to his father and mother, is a vile being, who descends in vain from virtuous parents. The lives of those produce good fruit, who reverence their parents, their spiritual guides, the Brahmans, and the gods. Pardon therefore, father, the impropriety of which we may have been culpable, in resenting without your orders, to which we acknowledge that we are subject, the oppression we suffered from the power and violence of Kansa." Thus speaking, they offered homage to the elders of the Yadu tribe in order, and then in a suitable manner paid their respects to the citizens. The wives of Kansa, and those of his father, then surrounded the body of the king, lying on the ground, and bewailed his fate in deep affliction. Hari in various ways expressed his regret for what had chanced, and endeavoured to console them, his own eyes being suffused with tears. The foe of Madhu then liberated Ugrasena from confinement, and placed him on the throne, which the death of his son had left vacant. The chief of the Yadavas, being crowned, performed the funeral rites of Kansa, and of the rest of the slain. When the ceremony was over, and Ugrasena had resumed his royal seat, Krishna addressed him, and said, "Sovereign lord, command boldly what else is to be done. The curse of Yayati has pronounced our race unworthy of dominion [*1]; but with me, for your servant, you may issue your orders to the gods. How should kings disobey them?" Thus having spoken, the human Kes'ava 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 S'achi, 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 Kas'i, 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 say what present shall be given to you, as the preceptor's fee." The prudent Sandipani, perceiving that they were endowed with more than mortal powers, requested them to give him his dead son, drowned in the sea of Prabhasa [*3]. Taking up their arms, they marched against the ocean; but the all-comprehending sea said to them, "I have not killed the son of Sandipani; a demon named Panchajana, who lives in the form of a conch shell, seized the boy: he is still under my waters. On hearing this, Krishna plunged into the sea; and having slain the vile Panchajana, he took the conch shell, which was formed of his bones (and bore it as his horn), the sound of which fills the demon hosts with dismay, animates the vigour of the gods, and annihilates unrighteousness. The heroes also recovered the boy from the pains of death, and restored him in his former person to his father. Rama and Janarddana then returned to Mathura, which was well presided over by Ugrasena, and abounded in a happy population both of men and women [*1].

 

Footnotes

 

^560:1 The curse pronounced on the elder sons of Yayati, on their refusing to take upon them their father's infirmities. See <page 414>.

 

^561:2 They read through the Dhanur-veda, which treats of military matters; with the Rahasya, 'the mystical part;' and the Sangraha, 'collection' or 'compendium,' said to be here the Astra-prayoga, the employment of weapons:

 

^561:3 Prabhasa is a place of pilgrimage in the west of India, on the coast of Guzerat, near the temple of Somanath, and town of Pattan Somanath. It is also known by the name of Soma-tirtha; Soma, or the moon, having been here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law. Mahabharata, S'alya P., vol. III. p. 249.

 

^562:1 The incidents of the two last chapters are related in the Bhagavata and Hari Vans'a, often in the words of the text, but with many embellishments and additions, especially in the latter. The Brahma Vaivartta, on the other hand, makes still shorter work of these occurrences than our text.

 

 

CHAP. XXII.

 

Jarasandha besieges Mathura; is defeated, but repeatedly renews the attack.

 

PARAS'ARA.--The mighty Kansa had married the two daughters of Jarasandha, one named Asti, the other Prapti. Jarasandha was king of Magadha, and a very powerful prince [*1]; who, when he heard that Krishna had killed his son-in-law, was much incensed, and, collecting a large force, marched against Mathura, determined to put the Yadavas and Krishna to the sword. Accordingly he invested the city with three and twenty numerous divisions of his forces [*2]. Rama and Janarddana sallied from the town with a slender, but resolute force, and fought bravely with the armies of Magadha. The two youthful leaders prudently resolved to have recourse to their ancient weapons, and accordingly the bow of Hari, with two quivers filled with exhaustless arrows, and the mace called Kaumodaki, and the ploughshare of Balabhadra, as well as the club Saunanda, descended at a wish from heaven. Armed with these weapons, they speedily discomfited the king of Magadha and his hosts, and reentered the city in triumph.

 

Although the wicked king of Magadha, Jarasandha, was defeated, yet Krishna knew that whilst he escaped alive he was not subdued; and in fact he soon returned with a mighty force, and was again forced by Rama and Krishna to fly. Eighteen times [*3] did the haughty prince of Magadha renew his attack upon the Yadavas, headed by Krishna; and was as often defeated and put to the rout by them, with very inferior numbers. That the Yadavas were not overpowered by their foes, was owing to the present might of the portion of the discus-armed Vishnu. It was the pastime of the lord of the universe, in his capacity of man, to launch various weapons against his enemies; for what effort of power to annihilate his foes could be necessary to him, whose fiat creates and destroys the world? but as subjecting himself to human customs, he formed alliances with the brave, and engaged in hostilities with the base. He had recourse to the four devices of policy, or negotiation, presents, sowing dissension, and chastisement; and sometimes even betook himself to flight. Thus imitating the conduct of human beings, the lord of the world pursued at will his sports.

 

Footnotes

 

^563:1 See page <page 456>.

 

^563:2 With twenty-three Akshouhinis, each consisting of 109,300 infantry, 65,610 horse, 22,870 chariots, and as many elephants. The Hari Vans'a enumerates, as the allies or tributaries of Jarasandha, a number of princes from various parts of India, but this is a gratuitous embellishment.

 

^563:3 The Bhagavata and Hari Vans'a say 'seventeen times.' The latter indulges in a prolix description of the first encounter; nothing of which occurs in the Bhagavata, any more than in our text.

 

 

CHAP. XXIII.

 

Birth of Kalayavana: he advances against Mathura. Krishna builds Dwaraka, and sends thither the Yadava tribe: he leads Kalayavana into the cave of Muchukunda: the latter awakes, consumes the Yavana king, and praises Krishna.

 

PARAS'ARA.--S'yala having called Gargya the Brahman, whilst at the cow-pens, impotent, in an assembly of the Yadavas, they all laughed; at which he was highly offended, and repaired to the shores of the western sea, where he engaged in arduous penance to obtain a son, who should be a terror to the tribe of Yadu. Propitiating Mahadeva, and living upon iron sand for twelve years, the deity at last was pleased with him, and gave him the desired boon. The king of the Yavanas, who was childless, became the friend of Gargya; and the latter begot a son by his wife, who was as black as a bee, and was thence called Kalayavana [*1]. The Yavana king having placed his son, whose breast was as hard as the point of the thunderbolt, upon the throne, retired to the woods. Inflated with conceit of his prowess, Kalayavana demanded of Narada who were the most mighty heroes on earth. To which the sage answered, "The Yadavas." Accordingly Kalayavana assembled many myriads of Mlechchhas and barbarians [*2], and with a vast armament of elephants, cavalry, chariots, and foot, advanced impatiently against Mathura and the Yadavas; wearying every day the animal that carried him, but insensible of fatigue himself.

 

When Krishna knew of his approach, he reflected that if the Yadavas encountered the Yavana, they would be so much weakened by the conflict, that they would then be overcome by the king of Magadha; that their force was much reduced by the war with Magadha, whilst that of Kalayavana was unbroken; and that the enemy might be therefore victorious. Thus the Yadavas were exposed to a double danger. He resolved therefore to construct a citadel for the Yadu tribe, that should not be easily taken; one that even women might defend, and in which therefore the heroes of the house of Vrishni should be secure; one in which the male combatants of the Yadavas should dread no peril, though he himself should be drunk or careless, asleep or abroad. Thus reflecting, Krishna solicited a space of twelve furlongs from the ocean, and there he built the city of Dwaraka [*3], defended by high ramparts, and beautified with gardens and reservoirs of water, crowded with houses and buildings, and splendid as the capital of Indra, Amaravati. Thither Janarddana conducted the inhabitants of Mathura, and then awaited at that city the approach of Kalayavana.

 

When the hostile army encamped round Mathura, Krishna unarmed went forth, and beheld the Yavana king. Kalayavana, the strong-armed, recognizing Vasudeva, pursued him; him whom the thoughts of perfect ascetics cannot overtake. Thus pursued, Krishna entered a large cavern, where Muchukunda, the king of men, was asleep. The rash Yavana entering the cave, and beholding a man lying asleep there, concluded it must be Krishna, and kicked him; at which Muchukunda awoke, and casting on him an angry glance, the Yavana was instantly consumed, and reduced to ashes. For in a battle between the gods and demons, Muchukunda had formerly contributed to the defeat of the latter; and, being overcome with sleep, he solicited of the gods as a boon that he should enjoy a long repose. "Sleep long and soundly," said the gods; "and whoever disturbs you shall be instantly burnt to ashes by fire emanating from your body [*4]."

 

Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, Muchukunda asked him who he was. "I am born," he replied, "in the lunar race, in the tribe of Yadu, and am the son of Vasudeva." Muchukunda, recollecting the prophecy of old Garga, fell down before the lord of all, Hari, saying, "Thou art known, supreme lord, to be a portion of Vishnu; for it was said of old by Garga, that at the end of the twenty-eighth Dwapara age Hari would be born in the family of Yadu. Thou art he, without doubt, the benefactor of mankind; for thy glory I am unable to endure. Thy words are of deeper tone than the muttering of the rain cloud; and earth sinks down beneath the pressure of thy feet. As in the battle between the gods and demons the Asuras were unable to sustain my lustre, so even am I incapable of bearing thy radiance. Thou alone art the refuge of every living being who has lighted on the world. Do thou, who art the alleviator of all distress, shew favour upon me, and remove from me all that is evil. Thou art the oceans, the mountains, the rivers, the forests: thou art earth, sky, air, water, and fire: thou art mind, intelligence, the unevolved principle, the vital airs, the lord of life--the soul; all that is beyond the soul; the all-pervading; exempt from the vicissitudes of birth; devoid of sensible properties, sound and the like; undecaying, illimitable, imperishable, subject neither to increase nor diminution: thou art that which is Brahma, without beginning or end. From thee the immortals, the progenitors, the Yakshas, Gandharbhas, and Kinnaras, the Siddhas, the nymphs of heaven, men, animals, birds, deer, reptiles, and all the;, vegetable world, proceed; and all that has been, or will be, or is now, moveable or fixed. All that is amorphous or has form, all that is subtile, gross, stable, or moveable, thou art, O creator of the world; and beside thee there is not any thing. O lord, I have been whirled round in the circle of worldly existence for ever, and have suffered the three classes of affliction, and there is no rest whatever. I have mistaken pains for pleasures, like sultry vapours for a pool of water; and their enjoyment has yielded me nothing but sorrow. The earth, dominion, forces, treasures, friends, children, wife, dependants, all the objects of sense, have I possessed, imagining them to be sources of happiness; but I found that in their changeable nature, O lord, they were nothing but vexation. The gods themselves, though high in heaven, were in need of my alliance. Where then is everlasting repose? Who without adoring thee, who art the origin of all worlds, shall attain, O supreme deity, that rest which endures for ever? Beguiled by thy delusions, and ignorant of thy nature, men, after suffering the various penalties of birth, death, and infirmity, behold the countenance of the king of ghosts, and suffer in hell dreadful tortures, the reward of their own deeds. Addicted to sensual objects, through thy delusions I revolve in the whirpool of selfishness and pride; and hence I come to thee, as my final refuge, who art the lord deserving of all homage, than whom there is no other asylum; my mind afflicted with repentance for my trust in the world, and desiring the fulness of felicity, emancipation from all existence."

 

Footnotes

 

^565:1 This legend of the origin of Kalayavana is given also by the Hari Vans'a. The Bhagavata, like our text, comes  once to the siege of Mathura by this chief; but the Hari Vans'a suspends the story, for more than thirty chapters, to narrate an origin of the Yadavas, and sundry adventures of Krishna and Rama to the south-west. Most of these have no other authority, and are no doubt inventions of the Dakhini compiler; and the others are misplaced.

 

^565:2 So the Bhagavata describes him as leading a host of Mlechchhas, or barbarians, against Krishna; but in the Mahabharata, Sabha Parvan, vol. I. p. 330, where Krishna describes the power of Jarasandha, he admits that he and the Yadavas fled from Mathura to the west, through fear of that king, but no account is given of any siege of Mathura by Kalayavana. The only indication of such a person is the mention that Bhagadatta, the Yavana king, who rules over Muru and Naraka in the west and south, is one of his most attached feudatories. This king is in various other places called king of Pragjyotish, as he is in a subsequent passage of the same book, Sabha P., p. 374; and this name is always applied to the [p. 566] the west of Asam. His subjects are, however, still Yavanas and Mlechchhas, and he presents horses, caps set with jewels, and swords with ivory hilts; articles scarcely to be found in Asam, which cannot well be the seat of his sovereignty. It seems most likely therefore that the story may have originated in some knowledge of the power and position of the Greek-Bactrian princes, or their Scythian successors, although in the latter compilations it has been mixed up with allusions to the first Mohammedan aggressions. See As. Res. V. 506 and XV. 100.

 

^566:3 According to the Mahabharata, he only enlarged and fortified the ancient city of Kus'asthali, founded by Raivata. Sabha P.: see also <page 356> of our text.

 

^567:4 The name of Muchukunda, as one of the sons of Mandhatri, occurs <page 363>; but no further notice is taken of him. The Bhagavata specifies his being the son of that king, and relates the same story of his long sleep as the text. The same occurs in the Hari Vans'a. The general character of the legends in this chapter is that of reference to something familiar, rather than its narration. In the Hari Vans'a the opposite extreme is observable, and there the legends are as prolix as here they are concise. The Bhagavata follows a middle course; but it seems unlikely that in either of the three we have the original fables.

 

    

The Vishnu Purana, translated by Horace Hayman Wilson,