Tuesday, November 23, 2021
Wednesday, August 18, 2021
Naugachhia
Kadwa Diyara / कदवा दियारा
(This place is about 8.0 kilometres far from Naugachia Railway Station and has good connectivity of roads. This is very famous for the endangered species of the giant "Garuda / गरुड़" bird which is only found in its nearby regions; Baba Vishuraut Kosi River Bridge is also a popular spot for the local people.)
Wednesday, August 4, 2021
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Friday, July 30, 2021
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Wednesday, July 28, 2021
Saturday, June 26, 2021
Airāvata
130. The fight between Krishna and Indra
VAISHAMPAYANA said:—Here the highly energetic Vishnu, a moment after sun rise, went to the Raivataka mountain, under the pretext of hunting, taking up, O descendant of the Kurus, that foremost of men Sātyaki on his car and telling Pradyumna “Follow me” (1–2).
On having reached the Raivataka mountain, that divine one thus spoke to Dāruka:-" O Dāruka, take charge of my chariot and wait here tending and grooming the horses for this half of the day; O foremost of charioteers, I shall reenter Dwarkā on this very car” (3-4).
Having thus delivered his command, that illustrious and intelligent god, of immeasurable prowess, rode on the back of Garuda, being accompanied by Sātyaki (5).
O descendant of the Kurus, that slayer of his foes Pradyumna followed Krishna from behind on a seperate car capable of coursing on hills (6).
Within the twinkle of an eye the intelligent Hari arrived at the pleasure park of the gods, the Nandana forest, with a view to carry away the Pārijāta from there (7).
There in the garden of gods, the illustrious Adhokshaja saw hosts of celestial warriors, indomitable, courageous and armed with various weapons (8).
That refuge of the pious, the mighty Krishna uprooted the Pārijāta tree and placed it on the back of Garuda even before their eyes (9).
Thereupon, O Bhārata, the Pārijāta, having embodied itself, approached (with prayer) Kesava and Garuda, that king of birds (10).
The tree Pārijāta was consoled by the high souled Kesava and was told—“Do thou not fear, O tree” (11).
Then assuring himself that the tree Pārijāta was securely placed (on the bird's back), Adhokshaja began to go round that best of strong-holds, the abode of the gods (12).
Meanwhile the keepers of the garden of gods, had run to Mahendra and informed him saying—‘that the most excellent of trees, the Pārijāta, is being carried away' (13).
Thereupon the subduer of Pāka (Indra) came out mounted on Airāvata being followed from behind by Jayanta on a car (14).
Then beholding that slayer of his foes Vāsudeva, who had by that time reached the Eastern gate, Indra said—“O slayer of Madhu, what is this going on” (15).
Thereupon Kesava, seated on the back of Garuda, saluted Sakra with his head and said —“I am only taking away this excellent tree for a ceremonious observance of your sister-in-law” (16).
Sakra replied saying,-“O lotus eyed one, thou shouldst not take away this tree, O infallible one, without challenging me to fight (17).
O mighty armed Kesava, deal thou the first blow on me; and let thy promise be fulfilled by your hurling the Koumodaki mace at me” (18).
Thereupon, O Bhārata, Krishna began to pierce the excellent elephant of the king of the celestials, with sharp arrows fierce like thunder itself (19).
Then with excellent arrows of heavenly make, the wielder of the thunder-bolt began to pierce Garuda; and he soon succeeded in cutting off all the arrows of the light-handed Kesava (20).
Mādhava cut off all those arrows which the lord of the gods shot; and smiling, the slayer of Vala and Vritra severed those shot by Mādhava (21).
Then, O delighter of the Kurus, at the sound of Mahendra's bow and at the twang of the Sranga bow, the inhabitants of heaven swooned
away (22).
When the fight was thus raging between them the highly powerful Jayanta tried to remove the Pārijāta tree from the back of Garuda (23).
Thereupon the slayer of Kansa said to Pradyumna “Prevent him (from taking away the Pārijāta)”; and instantly the highly powerful son of Rukshmini opposed him (firmly) (24).
Then Jayanta, seated on his chariot, that foremost of victorious persons, began to pierce with sharp arrows smilingly the son of Rukshmini on all parts of his body (25).
The lotus-eyed god Cupid on the other hand, seated on his chariot, pierced the son of Indra, with arrows looking like snakes (26).
O delighter of the Kurus,then a fierce combat raged between the heroic Jayanta and the son of Rukshmini (27).
Then those two mighty heroes, the sons of Upendra and Mahendra, the foremost of the wilders of weapons, used offensive and defensive weapons against each other (28).
The gods, the sages, the Siddhas and the Chārnas, all beheld that fierce combat being much struck with wonder (29).
O delighter of the Kurus, meanwhile, a messenger of the gods, named Pravara, of great strength, tried to take a way the Pārijāta from the back of Garuda (30).
O descendant of the Kurus, this Pravara was the friend of the ruler of the gods; he was accomplished in the use of mighty weapons and able to subdue all his foes; he was incapable of being slain by virtue of a boon obtained from Brahmā (31).
Formerly he was a Brāhmana inhabiting the Jamva Island, whence through the merit of religious penances, he attained to heaven, and there O ruler of men, he earned the friendship of the slayer of Vala by virtue of his own powers (32).
On beholding him advance, Krishna told Sātyaki;—“O Sātyaki, even from this place do thou oppose Pravara with thy arrows (33).
Thou shalt not, O Sātyaki, shoot fierce arrows at him and his Brahmanical fickleness should be put up with by all means” (34).
Thereafter the mighty-armed Pravara, that foremost of twice born ones, pierced Sātyaki who was seated on Garuda with a group of sixty sharp arrows (35).
Thereupon, O king, the grandson of Sini, that foremost of warriors, cut off the bow of Pravara with which he was shooting the arrows, and spoke these words to him (36).
“Thou art not to be slain being a Brāhmana; go and pursue thy own mode of life; twice born sages, even if they offend, are incapable of being slain by the Yādavas” (37).
O delighter of the Kurus,—Pravara then thus smilingly replied to him—“O foremost of human heroes, thou needst not be forgiving; fight the battle with all thy might (38).
I am the disciple of Jamadagni's son Rama, and my name is Pravara. I enjoy the friendship of the illustrious Sakra (39).
The gods here do not desire to join in the fray out of regard for the slayer of Madhu; but O Mādhava, I shall to-day pay off the debt of friendship I owe to Indra, (by slaying his adversary)” (40).
Then O king, a fearful battle raged between them, as that foremost of men, the grandson of Sini, and the best of the twice-born one, shot at each other weapons of divine make (41).
Then as the battle between those high-souled ones progressed, the sky began to tremble and the mountains were highly agitated (42).
Here on the other hand, neither the son of Krishna was able to overpower that foremost of all weilders of weapons the son of Indra, nor was this latter able to defeat that best of heroes, the illustrious and heroic son of Krishna (43).
O best of men, then those two foremost of heroes, each desirous of winning victory over the other, fought on exclaiming—strike, ‘hold,’ &c. (44).
The powerful son of Sachi then, O king, challenging the son of the weilder of the Srānga bow (Krishna) struck him with a weapon of heavenly make (45).
The son of Krishna, then with an arrowy net woven with sharp shafts, stopped the fight of that blazing darts. This appeared wonderful (46).
But, O descendant of the Kurus, that blazing weapon, dreadful and destructive of the Dānavas, after a moment's pause, fell upon the top of the car of the son of Rukshmini (47).
The car of the illustrious Pradyumna was burnt down by that weapon but it could not, O ruler of men, consume the son of Rukshmini (48),
for O Lord of men, fire, although tremendous, cannot burn another fire. Thereafter the mighty-armed son of Rukshmini extricated himself from the burning chariot (49).
Then the son of Nārāyaṇa, that best of car-warriors, being deprived of his car, stationed himself in the heaven with bow in hand and thus addressed Jayanta (50).
“O son of Mahendra,—I am incapable of being slain by the weapon of divine make that thou didst hurl at me and by hundreds of such weapons (51).
Try thy best and display to-day all learning and knowledge; but, O son of an immortal, there is none that can overpower me in battle (52).
When armed with weapons thou didst come out in thy car, I was a little afraid; but now having seen thy prowess in battle I do not fear thee the least, (53).
As thou shalt no longer be able to touch this Pārijāta tree with thy hands, content thyself with its thought in thy mind (54).
Of the illusive chariot that thou hast burnt down with the flame of thy weapon, I can create thousands through the virtue of my illusive powers” (55).
Thus spoken to the highly powerful Jayanta, with great force, shot a fierce weapon obtained by him through his austere penances (56).
Pradyumna opposed that weapon of tremendous force with a net-work of arrows; the son of Indra next shot another four arrows (57).
And those weapons, O Bhārata, chocked all the quarters of the heavens; then with another set of five arrows, he completely covered the son of Rukshmini on the sky (58).
Arrows like blazing fire and dreadful weapons, all, that the foremost of the immortals showered on Pradyumna, fell from all sides (59).
All those weapons and arrows the son of Krishna checked by a group of his own arrows; and he then also pierced Jayanta with other sharp arrows (60).
Then the immortals of holy deeds, beholding the firmness and light handedness of the high-souled Pradyumna, exclaimed out in joy (61).
The heroic descendant of Sini also, O Bhārata, cut off the bow-string and the finger-protector of Pravara with a sharp arrow (62).
The latter then grasped another mighty bow of excellent make, which was given to him by Mahendra and whose twang resembled the sound of thunder (63).
Then with that mighty bow, that foremost of twice-born ones, that heroic Pravara began to shoot arrows of diverse sorts, bright and effulgent like rays of the sun (64).
He cut off the beautiful bow of the mighty grandson of Sini and pierced him on all parts of his body, with numer ous shafts (65).
Thereupon, O delighter of the Kurus, the grandson of Sini took up another bow capable of withstanding much force; and that intelligent one then sorely pierced Pravara in that battle (66).
They cut off each other's armours with sharp shafts; and with arrows capable of penetrating to the very heart they mutilated each other's flesh (67).
Then again the heroic Pravara severed, in twain, the bow of Sātyaki with eight whetted shafts and pierced him with three more (68).
When Sātyaki thought of taking up another bow, that twice-born one, of great light handedness, struck him with a mace that could be hurled at the foe (69).
Thereupon Sātyaki, with a smile, took up his sword and buckler and that intelligent one did not take up his bow as he was sorely wounded with the bow. But the brave Pravara cut off the sword and buckler shooting a full hundred arrows (70).
Thereupon Pradyumna, beholding that delighter of the Yadus, namely Sātyaki disarmed, gave him another sword bright like the cloudless sky (71).
But Pravara, with a smile, cut off even that sword with a sharp Valla, when it was in the grasp of its owner (72).
Thereupon with sharp straight arrows he began to mutilate Sātyaki’s skin; and that twice born one, struck on the breast with a lance, shouted out in joy (73).
Then finding him over-powered Pravara approached Garuda on his car with a view to take away the Pārijāta from his back (74)
Thereupon Garuda struck him with his wings so vehemently that he, with his car, fell full four miles back and there fainted away (75).
O king ! Jayanta then hastened to pick up the Brāhmana who was thus hurled back, and taking him up on his car cheered him (76).
On the other hand, Pradyumna consoled and cheered up his uncle the grandson of Sini who was fainting and falling down over and over and embraced him (inorder to infuse strength into him) (77).
The slayer of Madhu then touched Sātyaki with his right hand; and instantly at the touch the latter was free from pain and distress (78).
Then Pradyumna and Sātyaki the two foremost of warriors, placed themselves on the right and left side of Pārijāta respectively (in order to protect it) (79).
On the other hand, O Bhārata, the high-souled Mahendra beholding Jayanta and Pravara returning to the fight on the same chariot, smilingly said to them (80):-
"Never and under no circumstances go near Garuda, the king of the feathery creation; the son of Vinatā is immensely mighty (81).
Do you both place yourselves armed on my left and right side and behold me fight (with Krishna)” (82).
Thus spoken to, those two heroes placed themselves on both sides of Sakra and witnessed the fighting between Indra and Janārddana (83).
Indra then pierced Garuda on all parts of his body with arrows and mighty weapons of excellent make, whose sound resembled the rumble of thunder (84).
But the highly powerful son of Vinatā, that heroic subduer of his foes, with out paying the least heed to those arrows, flew swiftly towards the elephant of Sakra (85).
Then those two mighty highly powerful, courageous and indomitable bird and elephant began to fight with tremendous fierceness (86).
Emitting loud roars that king of elephants Airāvata then began to wound the enemy of the snakes with his tusks, trunk and head (87).
The son of Vinatā, of fierce strength, on the other hand attacked the elephant of Indra, with his sharp claws and strokes of wing (88).
Within a moment the fight between the bird and the elephant grew dreadful, so much so as to strike terror into heart of the onlookers, and to cause astonishment to the whole universe (89).
Thereafter O Bhārata, Garuda, of mighty strength, struck Airāvata on the head with his fierce claws furnished with fearful talons (90).
Afflicted sorely with the wound, O Janamajaya, the elephant fell from the heights of heaven on the top of that best of mountains the Pārijātra that exists on this island of ours (91).
But as he fell, the mighty Sakra did not leave her, out of pity, friendliness and of his promise made before (92).
The infallible and mighty Krishna, of supreme intelligence, followed him on Garuda carrying the Pārijāta tree (93).
The slayer of Krita was thus born down to the Pārijatra mountain. Then when Airavata regained strength, the battle between Krishna and Indra once more raged fiercely (94).
They shot at each other gem-bedecked arrows resembling snakes in shape and carefully tempered and whetted on stone (95).
O king, thereafter the wielder of the bolt of heaven hurled at Garuda, Airāvata's enemy, his thunder again and again with great noise (96).
But that foremost of all beings possessed of prowess, that king of the birds incapable of being slain by any one, patiently endured all those strokes of thunder (97).
But each time out of regard for the bolt of heaven and for his brother the heavenly king Sakra, the king of birds plucked a feather from his wing (98).
O king, the mountain Pārijatra then sank down under the weight of Garuda, and trembling in all parts it went inside the earth (99).
It emitted sweet sound in order to show respect for Krishna and Adokshaja then beheld only a very small part of it above the earth (100).
Thereupon forsaking it, he roared into the heaven, on the back of Garuda; and that creator of every thing and the protector of the worlds thereupon thus spoke to Pradyumna (101):—
“With the help of my energy do thou, O mighty-armed one, repair to Dwarkā and bring my chariot with Dāruka without delay (102).
O bestower of honor, thou shouldst inform Valabhadra and the ruler of the Kukuras, that to-morrow after having defeated Indra, I will return to Dwarkā” (103).
Thereupon saying “so be it” in reply to his father, the virtuous and powerful Pradyumna went to Dwarkā, and spoke to Ugrasena and Valabhadra the words of his father’s (104).
Thereafter, O Bhārata, within a hour he came back to the scene of fight riding on Krishna's car accompanied by Dāruka (105).
131. The fight between Garuda and Airāvata
VAISHAMPAYANA said:-Then Krishna, mounted on his car, went to the Pārijātra mountain where the mighty Lord of the immortals was remaining on the back of the Airāvata (1).
Then that foremost of mountains, the Pārijatra, that knew the powers of the high-souled son of Valadeva, on beholding Janārddana approach, entered into the earth, becoming as small as a stone for grinding sandal. O foremost of kings, Keshava was then highly pleased with the mountain (2-3).
O delighter of the Kurus, when Krishna proceeded to renew the fight, Garuda, with Pārijāta on its back, followed him from behind (4).
The highly powerful Sātyaki and Pradyumna, those two subduers of their foes, also went there on the back of Garuda in order to protect the Pārijāta tree (5).
By that time the sun went down the horizon and night set in. But the battle between Sakra and Keshava commenced anew, O king (6).
The highly powerful Krishna, then beholding the elephant Airāvata sorely afflicted with the wounds inflicted on him, thus addressed the king of the celestials (7):
“O mighty-armed one, the foremost of elephants Airāvata has been sorely wounded by Garuda: night also grows on apace (8).
Let us refrain from fighting (now). Do as thou wishest to-morrow morning again.” Thereupon the mighty king of the celestials replied to him saying “let it be so then (9).”
O foremost of kings, the king of the gods Purandara of illustrious soul then, erecting a temporary shade with stones, stopped there near the Puskara for the night (10).
Then Brahmā, the mighty sage Kasyapa, Aditi, and other gods and sages came to him there (11).
O ruler of men, O descendant of the Kuru dynasty, the Sādhyas, Viswadevas, the Aswini Kumaras, the Adityas, the Rudras, and the Vasus also assembled there (12).
On the other hand, O Bhārata, Nārāyaṇa also remained on that delightful mountain Pārijātra accompanied by his son and Sātyaki (13).
The highly effulgent one then bestowed a boon on the mountain Pārijātra that, out of regard for him, O king, had assumed the shape of a grinding stone (14).
“O mighty mountain, thou shalt be called Sānapada; and thou shalt be auspicious and holy like the Himalaya Mountain (15).
O foremost of mountains, be thou thus great; and abounding in numerous kinds of gems, do thou outvie the celebrated Meru mountain. I shall ever be glad to see thee full of different kinds of precious stones” (16).
Thus having bestowed the boon on that mountain, Keshava, after due salutation to the God having the emblem of the bull, remembered that foremost of rivers, the Ganges (17).
O Bhārata, thus remembered by Krishna, the river Vishnupadi (having the feet of Vishnu for its source) came there, and Krishna, having worshipped her, performed his ablutions in her waters (18).
Then the Eternal Hari, taking up the water of that sacred river Gangā and leaves of Bilwa, invited therewith the god Rudra, lord of all lords of all things (19).
Thereupon the God Mahādeva, accompanied by Umā and attended by their followers, revealed himself there on the Gangā's water and the Bel leaves (20).
Keshava worshipped him with the flowers of the Pārijāta tree and that eloquent speaker then began to eulogise that lord of lords, the creator of all thus (21):—
The auspicious Krishna said:—O God! thou confinest the beings (of thy creations) in Māyā and destroyest it; because thou manifestest thyself through sound that pervades the universe to beings as soon as they are born for this reason thou art called Rudra; thou art self manifest, O Lord; I entirely resign myself to thy benign protection. Do thou crown me, devoted to thy devotees, and beloved of thy beloved—with fame (22).
As thou art the lord of all creatures both of those who are attached to the followers of life and those that have renounced them—thou art designated Pasupati—(Lord of all creatures). Thou art the performer of all acts. O god of gods ! there exists no master of the universe superior to thyself that slayeth foes of the celestial heroes (23).
In as much as thou art, O lord, the beginning, the giver of life and the cause of contentment of all the great divine masters, therfore art thou called the God of gods, by the learned and the pious who are conversant with the essential meaning of all the Shastras (24).
Because O source of all intelligence, O lord of all manifest creation, the visible world is begotten of thee thou art the self create, the creator of all creators—the benign bestower of boons and designated Bhava (the source from which any thing is born) (25).
O God over all gods, in as much as thou wert coronated by all the defeated gods and Asuras and all other creatures, therefore art thou denominated Maheswara (the highest divinity) the maker of the universe (26).
O bestower of boons, O thou of immeasurable prowess, thou art the object of adoration of everybody and therefore, it is that gods, desirous of their own welfare, always worship thee, and for this reason again thou art celebrated by the name Bhagavān that is loved by the pious; and it indicates thy presence in the soul of all creatures (27).
O foremost of the lords of the Paradise, O Infinite one ! O god, in as much as thou art the cause of production and of the thirteen elements (such as earth, sky, space, sun, fire and the wind, &c., &c.) therefore art thou principally called Tryambaka of immeasurable fame (28).
Thou art designated Sarva for thou subduest thy foes and Aprameya for none can overpower thee. Thou art called all-pervading for thou rulest everything by such principles as Raja, &c.; thou art designated Sankara for thou art the source of pleasure ; thou art the Lord of sound for the Veda is thy word and Arkāgrateja for thy effulgence is more than that of the sun (29).
O Lord of all, as thou dost ever crown them with bliss who are thy devotees and dost instruct even thy foes the Asuras for their good, it is for thy this universal blissful aspect that the pious, conversant with the essence of virtue, call thee the self-manifest Sankara of infinite prowess (30).
O Ishvar of immense prowess! In the days of yore the lord of the celestials struck thee on the throat with his thunder; but although capable of retaliating it thou didst, out of affection, suffer thy throat to be rendered blue; for this reason thou art celebrated by the name of the Blue-throated (31).
O Somadeva, thou art identical with all the male and female indications amongst the mobile and immobile creation, therefore do the Brāhmanas, conversant with the essence of things, call thee the ever adorable Amvicā, the protectress of the universe and also call thee the source of qualified existence (as opposed to absolute one (32).
Thou art that Mahattatwu which the mysterious force known as Māyā in the Vedas produceth, and that is endowed with conceptual and active energies. Thou art the Yajna of those initiated into those ceremonies, their prime energy, and the great atman of the Yogis; therefore there has not been, does not exist, and will not be, such a being as thyself (33).
O God of gods, Myself, Brahmā, Kapila, Antadeva, and the illustrious sons of Brahmā have all been produced by thy parts; and thou art the lord of all, the essential cause of all and the only absolute One that deservest homage” (34).
Thus eulogised the god Mahādeva, having the bull for his emblem, extended his right arm and thus spoke to Nārāyaṇa (35):—
“O best of gods, thou shalt obtain the things desired by thee; thou shalt carry away the Pārijāta tree; and thy mind shall not feel the least pain (of disappointment) (36).
O powerful Krishna, do thou compose thyself remembering the austerities thou didst practise on the Maināka mountain and the boon I bestowed on thee on that occasion (37).
Thou shalt be incapable of being slain’ 'Thou shalt be invincible,' and 'thou shalt be ever more indomitable than myself-' these and such words which I spoke to thee then-shall be so and not otherwise (i.e. they shall be true to the letter) (38).
Moreover, O foremost and virtuous among the gods—he, that will pray to me with this hymn of praise composed by thee, shall attain the highest virtue and victory ever his foes in battle and homage of the highest kind (39).
O sinless one, O lord of the gods, worshipped here by thyself, I shall be called Villodakesara and fulfill the desire of all that will approach me (40).
O Keshava, O Janārddana, whatsoever learned and worshipful devotee will pass three nights here, observing fast, shall attain to such regions as he may desire (41).
Here also shall the Ganges (sacred river) be called Avindhyā; and abolutions, performed in its water after due recitation of Mantras, will be equally meritorious with those performed in the Ganges itself (42).
O mighty Janārddana, on the summit of this mountain, within the caves underneath the ground there is a stronghold of the Dānavas called Satpura. Hidden inside that fastness live mighty Dānavas of wicked soul—who are so many thorns in the ways of the gods and in the universe (43-44).
O sinless one, through the virtue of a boon bestowed on them by Brahmā, they are, O God, incapble of being skain by the celestials; therefore do thou, O Keshava, slay them, disguised as thou art now in a human semblance” (43).
Having thus spoken and after embracing Vāsudeva, O ruler of men, the god Mahādeva disappeared on the spot (46).
Thus after Mahādeva's departure, and on the dawn of day, O ruler of men, Govinda, addressing the mountain (Pārijātra) said:— “O foremost of mountains, underneath you live mighty Asuras, incapable of being slain by the gods, by virtue of a boon bestowed on them by Brahmā (48).
Although highly powerful they shall not be able to come out when I confine them (within the Earth underneath you); and their avenues thus cut off they shall die in that place (49).
O mighty mountain, I shall also be enshrined on you—and O mountain, I shall live on your heights holding in check the dreadful Asuras (50).
O foremost of mountains, who ever climbing upon your top shall behold my image there, he shall attain to the merit of giving away a thousand cows (51).
Those, that will every day devoutly worship me constructing an emblem of mine with your stones, shall attain to my condition” (52).
Thus the boon-giving Vishnu favored that master and thenceforward that infallible God is enshrined there (53).
And there, O descendant of Kurus, persons of purified souls always worship him having constructed a image with the stone of that mountain, with a view to attain to the Vishnu Loka (54).
132. Indra fights with Krishna
VAISHAMPAYANA said:—Having saluted then the Lord of Vilwa and water, Krishna, the high-minded slayer of Madhu, went away on his own car; and seated thereon he invited the king of gods accompanied by the celestials near Pushkara (1-2).
Thereupon the effulgent Sakra, the granter of all desires unto the pious and Jayanta got upon cars drawn by most excellent horses (3).
O descendant of Kurus, then under the influence of destiny there took place an encounter be tween those two celestials mounted on their cars on account of the Pārijāta. With straight-coursing arrows Vishnu, the represser of enemies' army, struck the soldiers of the king of gods. Although capable however, O lord, Indra did not strike Upendra in battle nor the latter the former (4–6).
O king, with ten sharpened arrows Janārddana struck each of the horses of the king of gods: Vāsava too, the foremost of the celestials, with dreadful shafts shot off the bow, covered Shaiyya and other horses (7-8).
With a thousand of arrows Krishna covered the elephant (of Indra) and the highly powerful slayer of Bali covered Garuda too (9).
O descendant of Bharata, while in this way, seated on their cars the high-souled Nārāyaṇa, dreadful unto his enemies and the king of gods fought with each another, the earth shook like a boat sunk in water and the quarters were fully enshrouded with lustre (10-11).
Mountains shook, hundreds of trees were uprooted and pious mortals fell down on earth (12).
O king, hundreds of hurricane blew there. And while that battle raged on, the course of the rivers was changed in an opposite direction, the wind blew wild, firebrands, shorn of lustre, fell down and creatures repeatedly lost their consciousness at the rattle of the car-wheels. What more, O king, fire was lighted even in the water and planets fought with planets in the sky (13–15).
And hundreds of stars fell down on earth from the sky. Elephants of the quarters and those ranging on earth began to quiver (16).
The welkin was covered with cranes emitting loud cries, pouring down dreadful blood and ash-coloured like asses (17).
O foremost of kings, beholding those two horoic gods engaged in fighting with each other the earth, heaven and sky as if disappeared from view (18).
At that time for the behoof of the world the ascetics began to recite Mantras and the Brāhmanas speedily engaged in carrying on meditations (19).
Thereupon the highly powerful Brahmā said to Kashyapa:—“O you of firms vows, go with your wife Aditi and prevent your two sons” (20).
Saying “So be it” to the lotus-sprung deity the ascetic speedily went out on his car to that foremost of men (21).
Beholding Kashyapa with Aditi in the battle-field those two heroic and highly powerful slayers of their enemies, ever engaged in the welfare of all beings and well-read in the tenets of religions, got down from their cars, and leaving off their arms, saluted the feet of their parents (22–23).
Then holding them both by the hands Aditi said:—“Born of the same parents you are trying to slay each other as if you are not brothers. Let pass what has happened. If you think that you should obey the words of your mother and those of your patriarchal father, then lay down your arms and hear what I say.” Saying “So be it” those two highly powerful celestials, conversing with each other, went to the bank of the river Jānhavi (24–27).
SAKRA said:—“O Krishna, thou art the Lord Creator of the universe and I have been placed by thee in my kingdom. Having thyself established me here why dost thou disregard me? O thou of lotus eyes, having accepted me as thy elder brother why dost thou wish to destroy me” (28–29).
O king, having bathed in the water of the river Jānhavi they both returned to the high-souled Kashyapa of firm vows and Aditi (30).
The ascetics designate that place as the union ground of dear ones where those two lotus-eyed brothers were united with their parents (31).
O descendant of Kurus, after Krishna had promised safety unto Indra in the very presence of the pious celestials who were assembled there, they all, shining in their respective beautiful forms, repaired to the celestial region on their own cars (32–33).
O king, seated on one car Kashyapa, Aditi, Indra and Upendra set out for the celestial region (34).
O descendant of Kuru, after those pious gods had come to Sakra, endued with all qualities and taken their seats, Sachi, ever fond of virtue, adored the high souled Kashyapa along with his wife, ever engaged in the well-being of all creatures (35-36).
Thereupon after the night had elapsed Aditi, conversant with the principles of religion, said to Hari ever encompassing good unto creatures (37).
“O Upendra ! take this Pārijāta, go to Dwarkā and perporm the auspicious festival so longed for by your wife. But, O foremost of men, when that ceremony will be over, you are to bring back this tree and place it as before in the garden of Nandana” (38–39).
Hearing this Krishna said to the illustrious mother of the gods “So be it.” The high-souled Nārada too gave consent to it (40).
Thereupon having saluted his mother, father and Mahendra with Sachi Janārddana expressed his desire of going to Dwārakā (41).
The pious daughter of Puloma handed over to Krishna many lovely ornaments for his wives (42).
For the sixteen thousand wives of Mādhava the high-minded daughter of Puloma gave diverse celestial jewels and raiments of various colours. Having accepted all those presents and been honored by the pious rangers of the sky the highly energetic and effulgent Keshava set out with Pradyumna and Sātyaki for Dwārakā and arrived at the mount Raivataka. Having planted there the foremost of trees Pārijāta Mādhava despatched Sātyaki to Dwārakā consisting of doors (43–46).
KRISHNA said:—“O large-armed king of Bhaimas, communicate this news to the Bhaimas that I brought here Pārijāta from the abode of Mahendra (47).
Even to-day I shall take to Dwarakā this best of trees Pārijāta: let the city be decorated with auspicious marks” (48).
O lord, thus accosted Sātyaki departed. And having communicated Krishna's words to the Bhaimas he joined the citizens and the princes headed by Sāmva (49).
Thereupon having placed Pārijāta on Garuda's back and taking him before, Pradyumna, the foremost of car-warriors, entered the charming city of Dwārakā (50).
Hari, seated on a car drawn by Shaivya and other horses, and Sātyaki and Pradyumna, seated on another most excellent car, followed him. O king, speaking highly of that deed of Keshava, other members of the Vrishni family set out delightedly on various conveyances (51-52).
Hearing from Sātyaki of the wonderful feat of Keshava of incomparable energy the Yadu citizens of Anartta were filled with surprise. Now beholding that tree covered with heavenly flowers they could not attain to the consummation of delight though they repeatedly looked at it (53–54).
Beholding that unthought-of, most excellent and wonderful tree filled with playful birds, even the decrepitude of the elderly women disappeared. Smelling the fragrance of that tree the blind were gifted with celestial vision and the diseased were shorn of their ailments (55–56).
Hearing the notes of the birds from that tree resembling those of a koel the inhabitants of Anartta were filled with delight and saluted Janārddana (57).
Though living at a distance people of that city listened to various sweet songs and music proceeding from that tree (58).
At that time every man was favoured with whatever fragrance he wished for proceeding from that Pārijāta tree (59).
Having thus entered the charming city of Dwārakā, Keshava, of Yadu's race, met with Vasudeva, Devaki, his brother Bala, the king of Kukura, and other Yādavas, worthy of respect like unto the immortals (60–61).
Having honored them duly the eternal and divine Madhusudana, having Gada as his elder brother, dismissed them all and set out for his own residence. And taking that best of trees Pārijāta he entered into Satyabhāmā’s palace. Seeing it the divine Satyabhāmā was highly pleased; and having adored Upendra she accepted that great tree Pārijāta (62–64).
O descendant of Bharata, according to Vasudeva's desire that tree used to lessen its proportion. It created great surprise in all. O Janamejaya, it, sometimes assuming a huge proportion, used to cover the whole of Dwārakā, and again it came within the reach of all being of the shape of a thumb. Having thus accomplished her object Satyabhāmā began to collect all materials for the performance of the rite of Punyaka. Krishna collected all that could he had in the insular continent of Jamvu. O descendant of Kuru, thereupon seated with Satyā the self-controlled Keshava, for taking the vow, thought of the ascetic Nārada (65–69).
The meeting of Krishna and Garuda and its impact
104. The meeting of Krishna and Garuda
VAISHAMPAYANA said:—Having said this, and set out on his car Krishna arrived at Bhishmaka's house in the evening1 (1).
When he arrived at that meeting of the kings and saw the spacious arena full of camps he was possessed by Rajasika2 inclination (2).
Thereupon in order to terrify the kings and display his own prowess he thought of the highly powerful son of Vinatā who had attained Siddhi beforehand (3).
As soon as he was thought of Vinatā's son, assuming a form that could be seen easily, approached Keshava (4).
With the strokes of his wings which could agitate even the wind, all the men, trembling and being haunch-backed, fell down on earth.
And they began to exert like serpents deprived of the power of rising up. Beholding them all fallen Krishna, firm like a mountain, came to know that the king of birds had arrived.
He then saw that Garuda, adorned with celestial garlands and unguents, was approaching him, shaking the earth with the flapping of his wings.
The weapons, with their faces downwards, were fixed on his back like licking serpents with a view to be favoured with the touch of Vishnu's hand.
Adorned with golden feathers like a mountain consisting of minerals that king of birds was dragging, with his feet, black serpents.
Beholding his own carrier the intelligent Garuda arrived and stationed before him like a god, who brought ambrosia for him, who was the destroyer of serpents, the terrifier of the Daityas,
whose emblem was on his flag-staff and who was his councillor Madhusudana was pleased and gave vent to the following words befitting the occasion.
“O foremost of birds, O grinder of the enemies of the celestial army, O delighter of Vinatā's heart, O favourite of Keshava, thou art welcome (5-13).
O foremost of birds, we shall go to the house of Kaishika and behold the Swayaṃvara. Do thou also accompany us (14).
There hundreds of highly powerful kings have assembled with their elephants, horses and cars; we shall behold those high-souled ones (15).”
Saying this to the highly powerful son of of Vinatā, the beautiful Krishna, of large arms, set out for the city of the high-sould Kaishika along with the mighty car-warriors the Yādavas (16).
When Devaki's son the beautiful Krishna, the friend of Vinatā's son, reached the city of Vidarbha along with the mighty car-warrior Yādavas, all the powerful kings, holding all sorts of weapons, were filled with delight and began to make arrangements for his quarters (17–18).
VAISHAMPAYANA said:—In the meantime the king Kaishika, well read in moral laws, rose up delightedly from among the kings, welcomed himself Krishna with water to wash his feet and rinse his mouth and arghya and placed him in his own city (19-20).
Like unto Shankara entering into the Kailāca hill Krishna, with his army, entered into the house that had been kept ready for him from before.
Adored with various edibles, drinks, jewels, honors and love Vāsava's younger brother Krishna lived happily in king Kaishika's house (21–22).
105. Jarāsandha's adress to the kings
VAISHAMPAYANA said:—Beholding the eternal Krishna arrive there with Vināta's son the leading kings were stricken with great anxiety (1).
O king, those kings of dreadful prowess, well-read in the science of Polity and expert in counsels, assembled at the golden assembly hall of king Bhismaka for holding consultations.
As the gods sit in the celestial assembly hall so they sat there on seats varieagated with coverings of diverse colors (1-3).
As the king of gods addressed the celestials so the highly powerful Jarāsandha, of large arms and great energy, addressed them saying (4).
“O ye foremost of kings, the best of speakers, O highly intelligent Bhishmaka, do you all listen to what I say according to my own understanding (5).
This Krishna, the well-known son of Vasudeva, who has come to the city of Kundina with Garuda and other Yādavas, is endued with great energy and prowess.
He has come here for the maiden and forsooth he will set forth mighy exertions for acquiring her (6-7).
O foremost of kings, you should behave in this matter according to the rules of Polity. Do yo all work so considering your own strength and weakness (8).
You know well the highly dreadful work which these two powerful sons of Vasudeva performed on the mount Gomanta with out the help of Vinatā's son (9).
I cannot say how Krishna will fight united with the mighty car-warriors of the Yādava, Bhoja and Andhaka races (10).
When seated on Garuda Vishnu will set forth his exertions for acquiring the maiden, even Sakra, assisted by the celestials, or any other person, will not be able to stand in the battle-field (11).
When the universe was submerged under one all-spreading ocean, the powerful Vishnu, the Prime cause of the world, assuming a boar form, released the earth gone down to the depth of the nether region and in his same boarish form killed Hiranyāksha the king of Daityas (12–13).
The highly powerful, unconquerable Daitya-king, Hiranyakashipu, who did not meet with his death in the three worlds, consisting of immortals, Daityas, Rishis, Gandharvas, Kinnaras, Yakshas Rakshasas and Nāgas, in the sky, on the earth, and in the nether region, in day or in night, from a dry or an wet article, was slain in the days of yore by Hari in his man-lion form (14–16).
Binding the powerful Bali, the foremost of Asuras begotten by Kacyapa on Aditi, with a noose of promise Vishnu, in his form of a dwarf, sent him down to the nether region.
When at the junction of the Tretā and Dwāpara ages, the king of seven insular continents, the highly powerful king Kārtavirya, endued with thousand arms,
grew elated with the pride of kingdom by Dattātreya's favour the highly energetic Vishnu took his birth in disguise, from Jamadagni and Renukā, as Rāma, the foremost of warriors and killed him with his axe, hard as the thunder-bolt (17–20).
Dasharatha's son Rāma, born in the race of Ikshāku in the days of yore, killed the heroic Rāvana, the conqueror of the three worlds (21).
In the Tretā age in the war of which Tāraka was the root, the powerful Vishnu, seated on Garuda, assuming a form of eight arms, killed in the battle-field the Asuras, who were elated with the boons conferred on them.
By his great Yoga power, Vishnu, having an universal form, killed, with his discus, effulgent like the sun, the demon Kālanemi who terrorized the gods (22–24).
What more, innumerable Daityas have been despatched by him in time to the abode of Yama. By him as a boy in the forest, many highly powerful and forest-ranging demons, Dhenuka, Arishtha and Pralamva have been slain.
Slaying in his cow-herd form Shakuni, Putanā, Keshi, Jamala, Arjuna, the elephant Kuvalayapida, Chānura, Mushitika and Kansa with his followers Devaki's son sported there. In disguise thus he performed many superhuman feats (25–28).
I consider Devaki's son Keshava as the first cause of the celestials, the destroyer of the Asuras, as Nārāyana, the ancient Purusha, the Prime cause of the universe, as Truth, the creator of all creatures manifest and unmanifest,
irrepressible unto all, the adored of all, the first, the middle, as devoid of destruction, eternal, self-born, unborn, stable, mobile and immobile,
unconquerable, of three foot-steps, the lord of the three worlds, the destroyer of the enemies of the king of gods, and the eternal Vishnu. This my sure understanding, I have acquired from Mathurā (29–33).
Can Garuda be the carrier of a man even if he be born in the high family of a mortal Lord Paramount (34)?
Besides when Janārddana will display his prowess for the maiden what powerful man will be able to stand before Garuda (35)?
Forsooth I tell you that Vishnu himself has come for this Swayaṃvara. Mighty is the calamity that will befall you on his arrival here (36).
You should do whatever you think proper after this.”
VAISHAMPAYANA said:—After Jarāshandha, the king of Magadha, had said this, the greatly wise Sunitha replied saying:
“What the mighty-armed king of Magadha has said, is true. In that great battle on the mount Gomanta Krishna performed many feats, difficult of accomplishment, before the kings (37–39).
With the fire of their discus and plough-share the huge army, of the kings, consisting of elephants, horses, cars, infantry and flags, was consumed (40).
Remembering the dreadful plight of the soldiers of the king and fearing their future calamity the king of Magadha is saying this (41).
Though Rāma and Keshava fought on foot in battle still the soldiers of the kings were terribly slaughtered and no body could prevent it (42).
O foremost of kings, you all remember that the sky-rangers were overwhelmed by the wind raised by the flapping of the wings of Suparna when he came there (43).
The oceans were agitated and the earth and the mountains were repeatedly shaken. We also were terrified thinking “what is this calamity (44)?”
When armed with his coat of mail, Keshava, seated on Garuda, will engage in fight what man, like ourselves, will be able to stand in the battle-field (45)?
The prime kings laid down the practice of holding Swayaṃvara ever increasing delight, the mine of piety and fame unto the kings (46).
Coming to this city of Kundina the kings will no time combat with that great heroe (47).
If this princess selects any one from amongst other kings what person will be able to stand the strength of Krishna's arms (48)?
O kings, although a Swayaṃvara is a matter of festivity, still it will give birth to a calamity and for this Krishna and ourselves have met here (49).
Therefore as the king of Magadha has said, the arrival of Krishna here, for the maiden, bespeaks of a calamity that is to befall the kings (50).
106. Dantavakra's speech
VAISHAMPAYANA said:-After the highly powerful Sunitha had thus expressed himself, the heroic Dantavakra, the king of Karusha said (1).
DANTAVAKRA said:—“O ye kings, what the king of Magadha and Sunitha have said for our well-being appears to me as proper (2).
I cannot blame these nectarine words out of malice, pride or of my own desire for victory (3).
Who, else save them, can give vent, in the midst of kings, to such words grave like an ocean and sanctioned by the science of Polity? (4).
Listen to what I say which you should keep in memory. O kings, what wonder is there that Vāsudeva has come here ? (5).
He has come here for this maiden as we have all done. What virtue or blemish lies there ? (6).
We all unitedly laid siege to Gomanta. Why do you then find fault with the battle ? (7).
O kings, on account of Kansa's foolishness those two heroes first lived in Vrindāvana (8).
Thereupon in order to slay them both Kansa invited Rāma and Keshava and set an infuriated elephant against them. Slaying that elephant those two heroes entered the arena (9).
Thereafter by virtue of their own prowess, they slew Kansa, the king of Mathurā, seated in the sporting arena, like one dead, with his followers (10).
What offence did they commit thereby, that we all, elderly in age, came to Mathurā at (another's) instigation (11).
O kings, terrified at our huge and overwhelming army, Rāma and Keshava, leaving their own city and soldiers, fled away to Gomanta (12).
We still pursued them there; and though expert in the art of fighting we were defeated in the battle-field by those two boys (13).
Though they did not fight with us, with cars, elephants, horses and infantry, still, as the Kshatriyas should do, we laid seige to the hill and set fire to it (14).
O ye leading Kshatryas, if they had given up their life quietly in that conflagration considering it a forest fire we would have considered them humbled. We blame Janārddana because he fought against us (15).
As the matters have now stood it appears that wherever we shall go we will pick up a quarrel. Let us, therefore, O king, contract friendship with Krishna (16).
Besides, Krishna has not come to this city of Kundina for picking up a quarrel. He has come for the maiden. Why should he fight with another (17)?
Krishna is not an ordinary human being. He is the foremost of men in this land of mortals, the foremost of gods in the land of celestials.
He is the Deity and the Creator of the worlds. In God there is no malice, pride or crookedness (18–19).
They are not stupified, they do not grow lean and are not visited by any calamity. They always remove the calamities of those who bow unto them.
In order to show his true form, Vishnu, the king of gods has come here with Garuda. You should also know that Krishna never goes with his army to slay his enemies. That he has come here accompanied by the leading Bhojas, Vrishnis, Andhakas and Yādavas indicates his desire of contracting friendship with you (20–22).
Therefore, O kings, let us go and offer the high-souled Keshava hospitality with arghya and water to rinse his mouth (23).
What more, if we make peace with Keshava we shall be able to live freed from anxiety and fear” (24).
Hearing the words of the intelligent Dantavakra, Sālwa, the foremost of speakers, said to the kings (25).
SALWA said:—“What is the use of this fear? Had we trembled in Krishna's fear and thought it proper to make peace with him, we would have left our weapons at that time (26).
Besides what is the necessity of speaking ill of our own army and extolling another? Such is not the duty of the Kshatriya kings (27).
We are all born in great royal families and have glorified our respectve races. Why should then our sense be poorly like that of a coward (28)?
I know Devaki's son Krishna as the immortal, eternal, Prime Deity Vishnu, invincible unto the kings, powerful, adored of all the worlds, Vaikuntha and the preceptor of the entire world, mobile and immobile (29-30).
I know full well all the objects of Vishnu. He has in view, for incarnating a portion of His Self, the destruction of king Kansa, the relieving of the earth of her burden, our destruction and the protection of the worlds. (I know also) that a great battle will take place between Vishnu and all the kings (31–32).
O kings, I know truly that consumed by the fire of his discus we will go to the abode of Yama. Still considering that no one meets with untimely death, no one survives when the proper time comes and the lease of his life runs out in due time; therefore a man should not entertain fear (33–34).
When the ascetic virtue of the Daityas is annahilated the Divine Vishnu, conversant with Yoga, brings about their destruction in proper time (35).
This Lord of gods sent down Virochona's son, the highly powerful Bali, to the nether region (36).
O kings, Vishnu has performed many other feats like this; you should not therefore question the subject of fighting—for Vishnu has not come here to fight.
Besides he, whom the maiden will choose, will get her. What chance is there of a quarrel amongst the kings? Let us all be reconciled now (37-38).
VAISHAMPAYANA said:—The intelligent kings thus spoke amongst themselves. But king Bhishmaka did not say anything out of regard for his son (39).
He knew his own son to be highly-powerful, elated with pride, fearful in battle, a mighty car-warrior and well protected by Bhārgava weapons (40).
BHISHMAKA said:—My son is highly powerful and is ever arrogant. He does not fear any one in battle and he won’t stoop before Krishna (41).
If Krishna carries away the maiden by the strength of his arms forsooth a great dissension will take place amongst the powerful warriors (42).
Alas, how will this my son, evil disposed towards Krishna, survive? I do not see any means of his escaping with his life, from Keshava (43).
Alas, how shall I, for my daughter, set my eldest son, the enhancer of the joy of the departed manes, in fight against Keshava and his son (44).
My son Rukshavan, elated with pride and possessed by ignorance, who does not return from the battle-field, does not pray for boons from Nārāyana (45).
Forsooth he will be consumed like cotton thrown into fire. The heroic king of Karavira Shrigāla was in no time consumed by the powerful Keshava, fighting in various ways.
While living in Vrindāvana, the powerful Keshava held up the mount Govardhana with one finger for seven days. Remembering his superhuman feat my mind is drooping (46-48).
Coming on the mount (Govardhana) along with all the gods, Sachi's lord (Indra), the slayer of Vitra, sprinkled Krishna and recognised him as Upendra (his younger brother) (49).
The dreadful Nāga Kālya, burning in the fire of his poison and effulgent like Death, was subdued by Vāsudeva in the lake of Yamunā.
The highly powerful horse-shaped Dānava Keshi, irrepressible even unto the gods, was slain by him. Killing the demon of Panchajana he brought back from the abode of Yama Sāndipani’s son who was lost in water for ever (50–52).
Fighting with many on the mount Gomanta both Rāma and Keshava destroyed many horses and cars and struck terror into their enemies (53).
There those two highly powerful sons of Vasudeva brought about the destruction of the elephants through elephants, that of the car-warriors through car-warriors, that of the cavalry through cavalry and that of the infantry through infantry (54).
The way in which they destroyed the elephants, horses and cars in that battle, none amongst the gods, Asuras, Gandharvas, Yakshas, Uragas, Rākshasas, Nāgas, Daityas, Pichāsas, Guhyakas has been able to imitate. Thinking of that battle my mind is greatly drooping (55–56).
I had never seen before on earth a man more powerful than Vāsudeva the foremost of the celestials nor have I heard that such a man was ever born in the land of immortals (57).
Truly has the mighty-armed king Dantavakra said that we should reconciliate the highly powerful Vāsudeva for our well-being” (58).
VAISHAMPAYANA said:-Having thus thought, in his mind, over the weakness and strength of the respective armies Bhismaka felt a desire to go to eternal Krishna for propitiating him (59).
Many a king, proficient in the Science of Polity, approved of his going, and he too, having benedictory songs sung by panegyrists and bards, set out (60).
After the expiration of the night all the kings, performing their morning rites, sat in their respective quarters (61).
The spies, who were sent to the city of Vidarbha, returned and communicated every thing secretly to their master (62).
Hearing of Krishna’s Abhisekha1 from their emissaries, some amongst those kings attained to delight and others were stricken with fear and sorrow.
And many paid no attention to it. Thus moved by the (news of) Krishna's Abhisheka the army of the kings, abounding in men, horses and elephants, was agitated like a huge ocean and divided into three divisions (64).
Marking the division of the kings, the foremost of kings Bhismaka began to think within himself about the unthought-of insult offered to them by him.
And in order to be informed of their object he, with a burning heart, went to their assembly.
In the meantime, carrying on their heads the letter announcing Krishna Abhisheka, the emissaries, despatched by Kaishika, entered into that ocean-like assembly of the kings (64–67).