Andhaka

 VAISHAMPAYANA said:—Beholding Vasudeva thus insulted and covering their ears with their hands the leading Yādavas took him for one having his lease of life run out (1).

Resorting to patience, although his mind was worked up with anxiety Andhaka, the foremost of speakers, addressed, mildly in the midst of that assembly, powerful words to Kansa (2).

“O my son, it is unworthy of you to give vent to such words. To use such words to relatives is considered unbecoming and culpable by the pious (3).

O hero, if you consider yourself as one, not born in the family of the Yādavas listen to what I say. The Yādavas do not by force wish to regard you as one of them (4).

Rather a person like you becoming their master they have become censurable to all. What more, it appears, that the king Asamanja, of the Ikshāku race, has returned in your person (5).

O my son, you may wear matted locks, may have your head shaved, may take any appellation, Bhoja, Yādava or Kansa, your head will remain in its natural shape (6).

Cursed is that Ugrasena who has begotten a son like you, a wretch and curse of our family (7).

O my son, the wise never make themselves a parade of their own accomplishments. The qualities, recognized by the Vedas, attain to fructification when spoken of by others (8).

A stupid boy, the destroyer of his race like you, becoming our king the family of Yadus has become degraded among the royal families of the world (9).

The vilifications, that you have given vent to, considering them as proper, have not been able to accomplish your object rather you have laid bare your character before the public (by it) (10).

Will you consider the insulting of a highly worshipful innocent preceptor, like the destruction of a Brāhmana, as conducive to well-being (11)?

O my son, the aged ought to be adored and worshipped like fire¹ for their anger can consume even the regions acquired by Yoga (12).

Self-controlled and learned men, of advanced intellect, should enquire into the conduct of the people as they watch the movements of fish in water (13).

Like an oblation not consecrated by mantras you always pain the fire-like aged people with heart-rending words (14).

You are remonstrating with Vasudeva for his son. We speak ill of your these useless and abominable words (15).

If a son becomes wicked the father is not so, rather he falls into many difficulties on account of his son (16).

You might think that Vasudeva did not do his duty by hiding his own baby son. But ask your own father about it (17).

Chiding Vasudeva and speaking ill of the Yadu race you have acquired poison consequent upon the enmity of the Yādavas (18).

If Vasudeva has acted unfairly by doing this for his son why did not Ugrasena kill you in your infancy (19)?

Persons, conversant with moral laws, have given the name of Putra² to a son because he saves the departed ancestors from falling into the hell of Put (20).

From the very beginning of their birth you have been cherishing enmity towards the youthful Sankarshana and Krishna although born in the race of the Yādavas and they too consider you as their enemy (21).

On account of your chiding Vasudeva and exciting the anger of Vāsudeva the hearts of all the Yadavas are trembling (22).

On account of your thus remonstrating with Vasudeva Krishna has become your enemy and therefore these evil omens are declaring your future fear (23).

Evil dreams in the end of night and dreadful portends like the vision of serpents are all declaring that this city will soon be a widow³ (24).

Behold in the sky the dreadful planet Rahu, by his own effulgence, is possesing the star Swati⁴ and is waiting in your tenth star Chitra.⁵ The dreadful planet Mangala⁶ is united with them in its oblique course (25).

By its dreadful effulgence Budha⁷ has covered the western sky in the evening. And going beyond its course Sukra is ranging in the sky (26).

Separated by the tail of Ketu⁸ Bharani⁹ and other twelve planets are following the moon (27).

Encircled by a disc the dawn with its effulgence is obstructing the sun and the birds and animals are going in contrary directions with cries (23)

Crying continually and emitting ember-like breaths the dreadful jackals are coming out of the cremation-grounds and going towards the city both in the morning and evening (29).

Fire-brands are falling on earth with a terrible sound and the earth and mountain summits are shaking all on a sudden (30).

The sun being possessed by Rahu the day is appearing like a night and all the quarters are filled with portendous smoke and thunder-bolts (31).

The thick clouds, accompanied by lightnings, are pouring down blood—the gods are being shaken off their stations and the birds are leaving their resting trees (32).

What more, all the evil omens, described by the astrologers as indicating the future death of a king, have set in (33).

You are always harmful towards your relatives, backward in observing your royal duties and wrathful for nothing. Therefore your death is imminent (34).

When you have out of your foolishness insulted the aged and god-like Vasudeva resembling a Vasu, there is no peace for you (35).

You are an enemy of our race. From to-day we drive away the love that we had for you. After this we shall not adore you even for a moment (36).

That giver, of gifts among us, is blessed who will behold the lotus-eyed Krishna of un wearied actions (now) ranging in the forest (37).

For you this Yadu race is uprooted. Krishna will again unite his own kinsmen (38).

Your sense has been entirely destroyed by Destiny. Speak whatever you like. Vasudeva will forgive you for all (39).

O Kansa, I think it proper now that aided by Vasudeva, you should go to Krishna and ingratiate yourself to his good graces” (40).

Footnotes

1. Fire was an object of worship with the ancient Aryans. It was compulsory for three higher castes to preserve consecrated fire in their house. It was kept perpetually and handed down from one generation to another.

From the Vedic writings it appears that the ancient Aryans used to worship fire as a sacred element. This fire-worship still prevails amongst the followers of Zoroaster. This fact goes to prove that the Parsis and the Hindus are of the same stock.

2. Putra is derived from Put the name of a hell and the root tra to save from the hell Put.

3. The master of the city will soon die.

4. The star Arcturus or fifteenth lunar asterism consisting of but one star. Mythologically it is one of the wives of the sun.

5. A star in the virgin's spike. Swati is the star under whose influence Kansa was born. Chitra was then in the tenth place. Rahu was inimical there. From this, it is evident that all his attempts will prove futile and he will meet with death.

6. The planet Mars.

7. The planet Mercury. This portends that his adminstration will come to an end.

8. The dragon's tail or descending node, in astronomy the ninth of the planets. The rising of a comet is an evil omen.

9. The name of the sacred lunar asterism containing three stars.

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arrival

 VAISHAMPAYANA said:-The two heroic sons of Vasudeva, united with Damaghosha, spent five nights with delight like one in the way according to the rules of a traveller.

And when they reached the city of Mathurā all the Yādavas, headed by Ugrasena, came out to receive them (1–3).

All the traders, subjects, ministers and the boys and old men of Mathurā came out to recieve them (4).

All the crossings of four streets were decorated with garlands and flags; trumpets were beaten announcing joy and panegyrists began to sing the glories of those two foremost of men (5).

At the return of those two brothers the entire city of Mathurā appeared delighted, joyous and beautiful as on the occasion of an Indrayajna (6).

The songsters began to sing on high ways delightful songs containing a profuse description of the glories of the Yādavas, announcing “O ye Yādavas, the two brothers Rāma and Govinda, celebrated in the world, have arrived at their own city. Do you sport happily (7-8).”

When Rāma and Krishna came there none in the city of Mathură was poorly, in dirty clothes and unconscious (9).

Cows, horses and elephants grew delightful and birds began to emit auspicious notes and men and women attained to mental felicity (10).

Auspicious winds, shorn of dust, began to blow in the ten quarters and all the images of deities in temples were delighted (11).

All the signs of the Krita age appeared there in Mathurā with their arrival (12).

Thereupon seated on a car drawn by beautiful horses Rāma and Keshava entered the city of Mathurā in an auspicious moment (13).

As the gods follow Shakra the Yādavas followed Rāma and Govinda to the charming city (14).

As the sun and moon enter into the mountain so those two descendants of Yadu, with delightful faces, entered into the house of their sire Vasudeva (15).

Keeping their respective weapons there of their own accord the two sons of Vasudeva attained to consummate delight (16).

Thereupon bowing unto the feet of Vasudeva they showed proper honor to king Ugrasena and other leading Yādavas who were assembled there (17).

They, too, welcomed by them duly in return, delightedly entered into their mother's appartment (18).

In this way following Ugrasena, Rāma and Keshava, of extraordinary deeds and beautitul faces, spent some days happily in Mathurā (19).

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Vikadru

 93. An account of Haryashwa

VAISHAMPAYANA said:—With Rohini's son the powerful Vasudeva began to live happily in the city of Mathurā filled with Yādavas (1).

Gradually his person shone greatly in the beauty of youth and regal prosperity. And delightedly he began to range in Mathurā adorned with woods (2).

Once again incited by his two daughters and remembering the death of Kansa, Jarāsandha, the king of Rājagriha, made preparations for a battle (3).

In this wise the mighty car-warriors Yādavas fought seventeen times with Jarāsandha but could not kill him in battle (4).

Thereupon accompanied by his four-fold forces the prosperous king of Magadha made preparations for the eighteenth expedition (5).

Out of shame for his previous defeats and with a view to slay Krishna, the highly-powerful and valiant king of Rājagriha the beautiful Emperor Jarāsandha, like unto the king of gods in prowess, set out encircled by a huge army. And despite his many endeavours he again came back unsuccessful (6-7).

Hearing that Jarāsandha had desisted the Yādavas, stricken with his fear, began to hold counsels (8).

Thereupon the highly effulgent Vikadru, well-read in moral laws, said to the lotus-eyed Krishna in the very presence of Ugrasena (9).

“O my child Govinda, listen to the origin of our family. I am relating it because the proper time has come. Act according to my words, if you regard them proper, O pious one (10).

Listen, I shall describe at length the origin of this race of Yādavas as related by Vyasa conversant with the knowledge of spirit (11).

In Manu's race flourished a celebrated and prosperous king by name Haryashwa born of Ikshwāku, and powerful like Mahendra himself (12).

Like unto Indra's Sachi he had a beloved spouse by name Madhumati the daughter of the Daitya Madhu (13).

She was youthful and of matchless beauty and used always to carry out king’s wishes. And so she grew dearer than his very life (14).

Observing the vow of one wife that daughter of the king of Dānavas, of a beautiful hip and capable of assuming forms at will, although a woman, used to satisfy the desire of that foremost of Ikshāwkus like the sky-ranging Rohini (15).

O Mādhava, once on a time banished from the kingdom by his eldest brother, that lotus-eyed foremost of kings Haryashwa, conversant with the knowledge of time, left Ayodhyā of his own accord.

And with very few members with him he repaired to woods with his dear wife and began to live there. One day the lotus-eyed Madhumati said to the king who had been exiled by his brother (16-18).

“O foremost of kings, do thou cast off all desires for thy kingdom. Let us both go to the house of my father Madhu (19).

There is the charming forest of Madhu Iike unto the city of the celestials where the trees pour down flowers and fruits as desired. We shall enjoy there happily (20).

O king, thou art dear unto both my parents and for my satisfaction thou art dearer unto my brother Lavana too (21).

So united with him we shall be able to enjoy there happily as if we are in our own kingdom. O foremost of men, repairing there like unto the immortals in the garden of Nandana we shall enjoy there as if in the city of gods. May good betide thee (22).

O sovereign, greatly vain is thy brother. He cherishes malice against us and is always proud of his kingdom. We should therefore renounce him (23).

Oh fie on such a wretched habitation and dependance like a slave. Therefore, O heroe, let us both go to my father's house” (24).

Although he had no desire of bringing about the destruction of his eldest brother through the help of his father-in-law the lust-stricken king however liked the words of his wife (25).

Thereupon after that foremost of men the king Haryashwa, stricken with desire, had repaired with his beautiful wife to the city of Madhu the king of Dānavas said to him with love:

-"Welcome to thee, O my son Haryshwa, I am pleased to see thee (26-27).

O foremost of kings, I confer on thee all this my kingdom except the Madhu forest; do thou live here (28).

In this forest Lavana will become thy help and guide in destroying thy enemies (29).

Do thou rule over this prosperous kingdom abounding in kine, filled with cow-herds and adorned with the water of the ocean (30).

O my son, if thou dost live here thou shalt have a huge mountainous fortress and thy extensive kingdom, consisting of prosperous villages and cities, will be the abode of kings (31).

The country, that is watered by the ocean, is freed from dangers. There thou shalt have an extensive territory by name Anarta (32).

O king, that will however come to pass in time. Do thou now engage in performing the duties of a king in this country (33).

O my child, in time thy family will be amalgated with the Yadu race originating from Yayati. Although born in the Solar Dynasty thy race shall constitute a subdivision of the Lunar race (34).

My desire is, O my child, that after conferring upon thee this.most excellent territory I shall repair to the ocean the abode of salt for carrying on ascetic observances (35).

O my son, being united with Lavana, do thou rule over this prosperous and extensive kingdom for multiplying thy race” (36).

Hearing those words of Madhu and exclaiming “do thou enter into watér” Haryashwa accepted the kingdom and the Daitya too repaired to the abode of Varuna, the asylum of ascetics (37).

Thereupon Haryashwa, highly effulgent like unto animmortal, laid out a city for habitation on that best of mountains (38).

That kingdom named Anarta, consisting of beautiful cities and precious kine, grew prosperous in no time (39).

Inhabited by subjects Anupa country, adorned with forests, situate on the bank of the ocean and abounding in walls and villages, was filled with fields and cons (40).

The highly powerful king Haryashwa, enhancing the delight of the subjects and cities, ruled over the prosperous kingdom with glory and in pursuance of the royal duties (41).

By the perfect administration of the high-souled Haryashwa that prosperous kingdom became endued with all the characteristics of a kingdom and gradually increased in dimension (42).

Adorned with royal accomplishments, that king, O lord, stationed in a kingdom, by his conduct and morality acquired the prosperity of his family (43).

Thereupon gradually desiring for a son the intelligent Haryashwa began practising holy observances. He begat on Madhumati his highly illustrious son Yadu (44).

Gifted with a voice like the blare of a bugle, irrepressible unto his enemies and endued with all regal marks the highly energetic Yadu began to grow up gradually (45–46).

He was the only begotten son of the high-souled Haryashwa who ruled over the prosperous earth (47).

Therefore having ruled piously for ten thousand years over his kingdom suffering no deterioration the king Haryashwa disappeared from the earth and repaired to the city of the celestials (48).

Thereupon the subjects installed the valiant Yadu in the kingdom. After the demise of his sire the beautifnl Yadu, like unto Indra himself, (from whom the Yādavas have sprung) rose like the sun and governed the earth. (During his regime) the fear of robbers was dispelled (49–50).

Once on a time while engaged in sporting in the water along with his liberal wives like unto the moon (surrounded) by stars the king began to swim in the water of the ocean he was all on a sudden assailed by the powerful king of serpents Dhumavarna (51-52).

Dragged by the king of serpents he was taken to his city, which had pillars and doors made of diamond, was adorned with a heap of pearls, white conch-shells, masses of various other jewels, corals and trees covered with foliage.

It abounded in leading serpents living in the belly of he ocean and in its middle were temples of golden or moon-like lustre (53–55).

That lord of kings saw there in the clear water of the ocean the city of the serpent chief built as if like one on the surface of the earth (56).

Ease at heart the king Yadu entered that structure of fathomless water filled with serpent females (57).

To him was offered a most excellent watery seat made of jems strewn over with lotus leaves and hung together by a lotus thread (58).

When the king Yadu sat on that superb serpent seat Dhumavarna, the king of Pannagas, respectfully said (59).

“O foremost of Yadus, having established this great family on earth and begotten you, a highly powerful sovereign, your father has gone to heaven (60).

O my child, the family, the very mine of kings, that your father has established for the behoof (of the world), will be known as Yādava after your name (61).

O lord in this your family, the gods, the Rishis and the eternal sons of the great Uragas will take birth as men (62).

O foremost of kings, therefore, in pursuance of your own duties and by virtue of patriarchal deeds, accept these five maiden daughters of mine begotten on the sister of Yuvanāshwa.

You are worthy of obtaining a boon and I shall confer one upon you (63–64).

Those, who will be born in your family, will be celebrated by the names of Bhouma, Sātwata, Bhoja, Andhaka, Yādava, Dāshārha and Vrishni—these seven (families) (65).”

Having said this and with water in his hands the foremost of Pannagas, Dhumavarna, who was observing the vow of a daughter, gave away to him cheerfully his daughter.

And then delightedly he conferred on Yadu the following boon :-"O giver of honors, these my five daughters will give birth to five sons endued with the energies of their parents in equal proportions.

By the power of my boon all the kings, born in your family, will be able to assume forms at will and range in water” (66-69).

Having thus obtained the boon and the five maidens the king Yadu, like the moon, rose up soon from the water (70).

Adorned with celestial garlands and unguents the king, in his bridal dress and encircled by the five ladies like unto moon in the midst of five stars, visited the entire inner apartment of the serpent (71–72).

Then having consoled his five fire-like wives the king, filled with great delight, returned to his own city (73).

94. The sons of Yadu and their conquests

VAISHAMPAYANA said:—After a long time the king Yadu begat on the five daughters of the Nāga king five large armed royal sons, the scions of his family, namely Muchukunda, Padmavarna, Mādhava, Sārasa and Harita (1-2).

Beholding those five sons like unto the five elements the king, of incomparable prowess, was delighted (3).

Once on a time worked up with pride and strength the five brothers, like unto five pillars of earth, stood before their sire and said:

—“O father, we have come of age and have been endued with great strength. Command us soon what we shall do according to your mandate” (4-5)?

Hearing the words of his sons endued with the prowess of a tiger and marking their earnestness for work Yadu, the foremost of kings, was highly pleased and said (6):

—“Let my son Muchukunda build up two mountainous cities around the mountains Vindhya and Rikshavān (7). Let my son Padmavarna build up in no time in the Sauth a city on the mountain Sahya (8).

Let my son Sārasa lay out a charming city in the province adorned with Champaka trees in the West on the mount Sahya (9).

Let my son, the large-armed Harita protect the island of Dhumavarna, the king of serpents, situate in the ocean of yellow water (10).

And installed in the office of heir-apparent, let my pious and large-armed son Mādhava, the eldest and foremost of all my sons, rule over my own kingdom (11).”

Thereupon according to the mandate of their sire, those foremost of kings, duly installed with chowries and others, and having attained to regal prosperity, set out towards their respective provinces in search of the quarters where they would lay out their cities (12-13).

Having selected the interior of the Vindhyā impassable with hills, situate on the bank of Nermudā, for laying out his city, the royal saint Muchukunda cleared that place, constructed a bridge on a level with Nermudā and laid out ditches full of fathomless water around the city (14–15).

In the various wards of the city were constructed temples, carriage roads, shops, high ways and gardens (26).

Within a very short time that foremost of kings Muchukunda adorned his city with flag-staffs and pennons and filled it with wealth, corn and kine. It became prosperous like (Amarāvati), the capital of Indra (17).

That foremost of kings, powerful like the king of gods, thus named his city built up by his own power. Since this city is built under the protection of the mountain Rikshavān and abounds in rocks it will be celebrated by the name of Mahishmati (18-19).

Thereupon between the mountains Vindhyā and Rikshavān he laid out a highly charming city beautiful like the city of gods, by name Purika consisting of hundreds of gardens, prosperous shops and courtyards (20–21).

Because that city was laid out around the mount Rikshavān by the pious-souled king Muchakunda it was named Purika (22).

Thus did the powerful king Muchukanda, the foremost of the pious, build two spacious cities worthy of being enjoyed by the gods and began to rule over them (23).

The royal saint Padmavarna laid out, on the mountain Sahya on the bank of the river Venā, the province Padmāvata abounding in trees and creepers with a skill like that displayed by the celestial Architect Viswakarmā.

And his city was known by the name of Karavira. Knowing the small compass of his territories the king laid out one complete kingdom (24-26).

In the well-known prosperous province of Vanavāsi abounding in trees of all seasons Sārasa built his highly charming city Krouncha consisting of many Champoka and Asoka trees and coppery colored earth (27–28).

Harita began to govern the island of the ocean abounding in many jewels and beautiful women (29).

In his kingdom the fishermen, called Mudgaras, used to range in the bed of the ocean and collect shells (30).

People of other provinces used to gather heaps of corals and brilliant pearls grown in water. (31).

Searching in small boats and collecting jewels born in water Nishādas used to gather them in big boats (32).

People of that kingdom used to feed upon fish and meat. Taking all sorts of jewels the inhabitants of the jeweled island used to go to distant countries in boats and used to encompass the satisfaction of Harita only like unto the god of riches with articles acquired by merchandise (33-34).

Thus originating from the Ikshwāku race and being divided into four by the sons of Yadu his family was split up into four branches (35).

Having conferred in time upon Mādhava the foremost of the Yadu race his own kingdom, the Emperor Yadu cast off his earthly body and repaired to the city of the celestials (36).

To Mādhava was born a powerful son by name Sātwata endued with the quality of goodness and endowed with every sort of royal accomplishment (37).

Sātwata's son, the highly powerful Bhima also became a king. After his name his descendants are called Bhaima and those of Sātwata are known by the name of Sātwatas (38).

While this king was ruling Rāma also flourished in Ayodhyā. Having slain Lavana Satrughana (at that time) devastated the Madhu forest (39).

That Lord, the enhancer of Sumitrā's joy, laid out in that forest the city of Mathurā (40).

When in time Rāma, Bharata and the two sons of Sumitrā (Lakshmana and Satrughna) terminated their career on earth, Bhima, on account of its contaguity to his own kingdom, brought that territory of Vishnu under his own control and began to live there (41-42).

Thereupon when in Ayodhyā Kusha became the king and Lava the heir apparent Andhaka began to govern that kingdom (43).

Andhaka's son was the king Revata. From him was born the king Riksha on the charming mountain situated on the bank of the ocean. After his name that mountain is known as Raivataka in the world (44–45).

Raivata's son was the highly illustrious king Vishwagarbha. He was greatly powerful and was a celebrated king in the world (46).

O Keshava, he begat on his three goddess-like wives four auspicious sons like unto patriarchs by name Vasu, Vabhru, Sushena and Sabhāksha. Each, of those leading descendants of Yadu, acquired renown like a patriarch (47-48).

O Krishna, this family of Yadus has been spread on earth by those kings having off-spring who were born in this family (49).

Vasu had a powerful son by name Vasudeva and two beautiful daughters by name Kunti and Srhutrashravă (54).

Kunti, ranging on earth like a goddess, was the queen of the king Pandu and Shrutashravā was the wife of Damaghosha the king of Chedi (51).

O Krishna, thus I have related to you the origin of your family as I had heard before from Krishna Dwaipāyana (52).

At present our family is on the verge of extinction, and therefore for encompassing our well-being and victory, thou, as the self-sprung Deity, art born as our leader in our family (53).

Thout art omniscient and the upholder of all. And thou art above even the comprehension of gods. We can hide thee by recognizing thee as one of the citizens (54).

O lord, thou art capable of fighting with king Jarāsandha and we too, determined upon entering into a fight, are ready to follow thy guidance (55).

Jarāsandha, on the other hand, is of incomparable prowess, the leader of the entire circle of kings and has in numerable soldiers. But our resources are limited (56).

This city has a limited supply of food and fuels. It is not protected by a fort. The diches of water are not well kept and the gateways are not furnished with weapons.

It will not therefore be able to stand attack for even one day. Ramparts and walls, extending over a long distance, should be constructed around it (57-58).

And the arsenal should be repaired with bricks. Kansa used to protect his own city by his own strength and so it is not protected by many men (59).

Now when Kansa is dead and our kingdom is newly acquired this city will not be able to stand a new seige (60).

When besieged this city will be assailed by the enemies and completely ruined forsooth over kingdom, along with men, will meet with destruction (61).

The Yādavas, whom, taking advantage of their internal dissension and desirous of a kingdom we have conquered, are showing signs of enmity. Do what conduces to our well-being (62–63).

On account of our king at this time when our kingdom is in danger we shall be the butt of redicule even unto those kings who have taken to their heels in fear of Jarāsandha (63).

O Keshava, the people, who will be obstructed in the city, will distressingly say “we have been ruined by the internal dissensions of the Yādavas (64).”

O Krishna, I do not speak thus with a view to excite in thee thy sense of duty, but have simply expressed my opinion out of affection (65).

O Krishna, do thou encompass what conduces to our well-being now. Thou art the commander of this army and we are to follow thy orders. Besides, thou art the root of their quarrel. Do thou save us as well as thy own self (66).

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lightning

 Let all the kings, obeying my command, wait at the outskirts of the city and enter as soon as an opportunity presents itself (38).

Let the Madra king, Kalinga king, Chekitan,the king of Vālhika, Kashmira king Gonarda, the king of Karusha, Druma of Kimpurasha country and the Danava of hill tracts, unitedly and speedily protect the western gate of the city (39–40).

Let Venudari of the Puru race, Sonaka the king of Vidarbha, Rukshmi the king of Bhojas, the Malava king, Suryāksha, the highly powerful Drupada, the king of Panchalas, Vinda and Anuvinda of Avanti, the powerful Dantavakra, Chhāgali, Purumitra, the emperor Virāt, the king of Koushāmvi, Mālava, Shatadhanwā, Viduratha, Bhurishrava the king of Trigartta, Vānga and Panchanada all these illustrious kings and powerful like a thunder-bolt now capable of attacking a fort, get upon the northern gate and assail the city (41-44).

Let Ansumāna's son the heroic Kaitaveya, Uluka, Ekalavya, Vrihatkshatra, Kshatrādharmā, Jayadratha, Uttamoujā, Shalya, Kourāvas, Kekayas, Vāmadeva the king of Vidisha, Sāngkiti and the king of Seni occupy the eastern gate of the city. Let them proceed destroying everything as the wind disperses the clouds (45–47).

Myself, Darava and the powerful king of Chedi will protect the Southern gate with our army (48).

Thus beseiged on all sides by these armies let the city entertain a great fear like that at the fall of a lightning (49).

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Kamsa and Krishna Describe Time

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VAISHAMPAYANA said:—Breathing like a person who has drunk poison, Ugrasena, burning with grief for his son, approached Krishna (1).

He saw him there encircled by Yādavas repenting for his sinful destruction of Kansa (2).

Hearing the heart-rending lamentations of Kansa's wives he, censuring his own self in that assembly of the Yādavas, (said) (3):

—“Alas, out of my childish freak and under the influence of anger, I have, by the destruction of Kansa, made widows of these thousand women (4).

On the death of their husband these women are bewailing so very plaintively that even an ordinary man's heart, on hearing it, feels compassion (5).

Hearing the lamentations of these guileless women, even Kritānta's (Regent of the dead) heart is filled with pity (6).

I had determined before that Kansa, the oppresser of the pious, and always given to vice, should be slain (7).

Death is preferable to life unto him who, in this world, is of a degraded conduct, ruthless temper, feeble understanding and whom the people hate (8).

Kansa was highly sinful, never liked by the pious and him every one used to hate. What pity should then be felt for him (9)?

The ascetics, as a fruit of their virtuous deeds, live in the celestial region. He, who attains to glory in this world, is also like a dweller in heaven (to).

If the subjects are self-controlled, observant of their own duties and perform pious deeds, unrighteousness can never touch the king (11).

Those, who are wicked, are constrained by Death to reap the proper fruits. The pious attain to auspicious fruits in the next world (12).

Many are the agents of impious deeds in these worlds and therefore the gods perfectly protect the pious (13).

That Kansa has been slain by me should be considered by you as righteous for I have erradicated (thereby) his mis-deeds (14).

Do you now console the sorrowful women, the citizens and the merchants (15).”

When Krishna said this, Ugrasena, out of fear for his son's misdeeds, entered lowering his head along with other Yādavas (16).

In that assembly of the Yadus he addressed to the lotus-eyed Krishna the following poor words, sullied by the vapour of grief and becoming the occasion (17):

—“O my son, your anger has been pacified, your enemy has been led to the abode of Yama, your glory has followed your own duties and your name has become celebrated in this world (18).

By this action you have eatablished your glory amongst the pious, terrified your enemies, made strong the position of the Yādavas and rendered your friends proud (19).

Your glory has spread itself amongst the neighbouring chiefs and now they will all seek alliance with you and your friendship (20).

O heroe, your subjects will be devoted to you, the Brähmanas will sing your glories and the ministers, well read in peace and dissension making, will bow unto you (21).

O Krishna, accept this immortal army of Kansa abounding in elephants, horses, chariots and infantry (22).

O Mādhava, let your men take Kansa's wealth, corn, jewels, covers, gold, clothes, women and all that he possessed (23).

O Krishna, the slayer of your enemies, by the Yoga, to which you have resorted on behalf of the Yādavas, all dissensions have been put a stop to and the earth has been established. O descendant of Yadu, from you now will proceed the happiness or misery of the Yadavas (24).

Hear, what they are saying with a depressed heart. If you please, O Govinda, they may perform the obsequial rites of Kansa, of sinful deeds, who has been consumed by the fire of your anger.

Having performed the after-death ceremonies of that king who has met with this calamity, I shall, along with my wife and daughters-in-law, range in the forest with the animals. To perform the obsequial rites of the dead is the duty of men (26–28).

By performing this, Krishna, people are freed from their social obligations. Therefore having made his funeral pyre, putting fire to it and offering oblation of water I shall have discharged debt to Kansa (29).

This is my only prayer, O Krishna. Show me kindness in this matter. With the performance of his after-death rites let sinful Kansa attain to a blessed state (30).”

Hearing the words of Ugrasena, Krishna was filled with surprise. And consoling him he said (31).

“O sire, O foremost of kings, what you have said behoves your age and family and becomes your nature (32).

While the inevitable work is over, why do you say so? Although dead, Kansa will receive funeral honors befitting a king (33).

O sire, you are born in a great race and know every thing that should be known. Why do you not then understand that destiny is inevitable (34).

O king, pristine deeds of all creatures, mobile and immobile, attain to fullness in time (35).

O foremost of kings, even the liberal, beautiful and rich sovereigns, always kind to the poor, endued with prowess like that of Mahendra, well read in Srutis, laws and knowledge of Brahman, and like unto the regents of quarters, are carried away by Death (36–37).

You know too that many a pious king, ever intent on protecting their subjects, devoted to Kshitriya dutes, self-controlled and well-read in all, meet with death in time (38).

When the proper time comes men, by enjoyoyment or suffering, can understand whether his actions have been good or bad (39).

O king, even the gods cannot understand the true nature of Māyā that exists in the hearts of all. Karma is the instrument of people's being stupified thereby (40).

Urged on by his pristine deeds Kansa has met with death in time; I am not the cause thereof. Karma (pristine action) and Kāla (Time) are the instruments thereof (41).

This universe, consisting of the sun and moon, mobile and immobile creations, meets with dissolution in time and springs up into existence again in time (42).

Time subdues and favours all and therefore all the creatures are subject to time (43).

O king, your son has been consumed by his own sin. I am not the instrument thereof but Time is the cause (44).

Your son has been slain by his own actions; I am surely the instrument no doubt (45). Powerful is Time and it is difficult to know its course. This is known to persons who impartially look into the essence of things (46).

That is the course of Time by which everything comes within its ken. Let it go, do what I say now (47).

I do not care for the kingdom or the royal throne. I did not slay Kansa for a territory (48).

For the bohoof of all the worlds and for establishing my glory your son, the curse of this family, has been slain by me along with all his attendants (49).

Like unto a bird coursing at will, I shall again delightedly range in the forest in the midst of kine along with the Gopas (50).

O foremost of kings, I swear a hundred times, that I stand in no need of the kingdom. Communicate this to all (51).

O foremost of kings, you are the leader and the lord of the Yadavas and therefore deserve respect from me. Therefore place yourself on the throne and acquire victory by becoming the king (52).

If you think it proper to do what pleases me, and if it does not pain you, do you accept for ever this kingdom abdicated by me (53).”

VAISHAMPAYANA said:-Hearing those words of Krishna in the assembly of Yadus Ugrasena bent down his head in bashfulness and could give no reply (54).

Then Govinda, well read in laws, installed him on the throne. With the crown on his head the beautiful and effulgent king Ugrasena, along with Krishna, performed the funeral ceremonies of Kansa (55).

As the celestials follow their king (Indra) so all the leading Yadavas, at the command of Krishna, followed Ugrasena in the high-way of the city (56).

Thereupon when the night passed away and the sun rose, the leading Yadavas began to perform the funeral ceremonies of Kansa (57).

Thereupon desirous of performing the obsequial rites of king Kansa according to the ritualastic laws they placed his body in a palanquin and took it to the northern bank of Yamunā. And in due order they performed his funeral rites by setting fire to the pyre (58–59).

With the consent of Krishna the Yādavas also performed the funeral ceremonies of the large-armed brother of Kansa by name Sunāma (60).

Then repeatedly exclaiming. “May the departed attain to an eternal course” the Vrishnis, Andhakas and Yādavas offered oblations of water in their honor (61).

Having then offered water to Kansa and his brother, all the Yadavas, preceded by Ugrasena, returned to Mathurā with a sorrowful heart (62).

siege

 All the highly energetic warrior kings who were defeated and subjugated by Jarāsandha’s prowess, all those who were his friends, relatives, kinsmen and allies, encircled by their own armies, followed Jarāsandha with a view to please him.

Dantavakra the king of Karusha, the powerful king of Chedi, the king of Kalinga, the foremost of the powerful, Poundra, Sāngkriti, the king of Keshika, the king Bhishmaka, his son Rukshmi, the foremost of bowmen who used to challenge Vāsudeva and Arjuna in a fight, Venudāri, Shrutarvā, Krātha, Angshumān, the powerful kings of Anga, Vanga, the kings of Koshala, Kashi and Dashārna,

the powerful king of Sumha, the lord of Vidha, the powerful king of Madra, the lord of Trigarta, the king of Shālwa endued with prowess, the highly powerful Darada, the energetic Bhagadatta the lord of Yavanas, Saivya the king of Shouvira, Pāndya the foremost of the strong, Suvala, the king of Gāndhāra, Mahāvala, Nagnajit, Gonarda, the king of Kāshmir, the king of Darada, the highly powerful Duryodhana and other sons of Dhritarāshtra

—these and other highly powerful kings, mighty car-warriors, followed Jarāsandha, out of jealousy towards Janārddana. Entering the province of Shurasena, abounding in barley and fuels,they all, placing their respecting detachments before them, laid siege to Mathurā (10-22).

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secret

 After her departure Kansa took her for the instrument of his death. And being ashamed he secretly said to Devaki (49).

KANSA said:—“O Sister, I heve made endless attempts to escape the hand of death, and for this, I have destroyed many of your children. O Madam, my death has now come from another quarter (50).

Alas I being ruthless, I have, with care, slain my own kinsmen, but have not been able to supersede destiny by my manliness (51).

Under the influence of bad time, I have been the instrument of theirdeath. Therefore cast off your anxiety for the destructionof your embryos and your sorrow for the death of your sons (52).

It is Time that is the enemy of all and brings about their destruction. It is Time that moves every thing. People, like me, are merely the instruments (53).

O lady, calamities, the inevitable out-come of one’s own deeds, arrive of themselves in proper time. But pity it is that (they think) ’I am

the doer’ (54).

Do not lament for your sons and renounce your grief. Such is the course of men and no body can undo the work of Time (55).

The mischiefs, that I have done to you, are all present in my mind. I throw myself at your feet like a son. Be not offended with me” (56).

After Kansa had said this, the poor Devaki, with her face bathed in tears, and casting her looks upon her husband said

“Rise up, my brother, rise up.” And then she addressed to him the following (57).

Devaki said:—“Being like the veritable Death, you have killed, before my very eyes, all my children. You are not to blame for this. Death himself is the instrument hereof (58).

I forgive you for the sin that you have committed by destroying my children, since, touching my feet with your head you are repenting for your mis-deeds (59).

Death, in old age and while in the womb, is however inevitable. And it is equally difficult to escape its hand even in boyhood and youth (60).

This is all the work of Time; you are merely an instrument. One, who is not born, is not to be seen like air.

One, who being born attains to the condition of one not born is to be considered as such.2 All this is the work of Providence.

Death first carries away all and next the instrument is pointed out. Therefore, go, my child, you are not the cause of my clildren's death.

On account of various rites,3 pristine actions, the time of creation, the works of parents, people meet with death.”

Hearing the words of Devaki, Kansa, worked up with anger and his heart consuming, entered his own house. His object being baffled he went there depressed and absent minded (61–65).

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sleep

 VAISHAMPAYNA said:—Thereupon repairing to the nether region Vishnu arrived where Saragarbha Asuras, on account of the imprecation of Hiranyakasipu, were living in the womb of water. He saw them lying there possessed by death-like sleep (24–25).

Thereupon entering into the body of the Saragarbhas in a state of dream, Vishnu, having truth for his prowess, caught hold of their vital breaths and consigned them to the care of sleep.

He said "O sleep, by my command take the vital airs of all these leading Danavas Saragarbhas and place them in order in the womb of Devaki (26-28).

They will be born of her womb and proceed to the abode of Death. Kansa's efforts will be baffled and Devaki's labour will be crowned with success (29).

I will show you such a favour that like me you will be powerful on earth and adored of all creatures (30)."

Thereupon when my gentle portion will be conceived by Devaki in her seventh conception, take that eldest brother of mine in the seventh month and place him within Rohini's womb (31).

On account of his thus being taken away from the womb, that moon-like elder brother of mine will pass, in his youth, by the name of Sangkarsana (32).

Thereupon thinking that “Devaki has untimely given birth to a child out of fear in the seventh time” Kansa will be very careful for the eighth time when I will be in her womb (33).

O goddess, may you fare-well; as being the ninth of our race, you will be conceived by Yashodă, the best of milk women, the most beloved wife of Nanda the master of Kansa's kine. You will be born on the ninth day of the dark half of the month (34–35).

I too, in the middle of the night under the influence of Abhijit1, will come out happily of the womb (36).

O sleep, highly dreadful is Kansa's rule. Therefore in the eighth month, we will be simultaneously born (and exchanged by Vasudeva) (37).

I will be taken to Yashodā and you will be taken to Devaki. By this our interchange Kansa will be stupified (38).

Then taking you by the leg he will dash you against a stone; you will then at once go up to the sky and attain to your eternal region (39).

O goddess, there the effulgence of your face will be like that of Sangkarshana and your body will be dark-blue like mine and your arms will be as huge as those of mine (40).

O sleep, when armed with an uplifted mace of three heads, and with a dagger of golden handles, when with a cup full of wine and a clean lotus, when adorned with a blue raiment and a yellow cloth thrown round your breast, you will occupy the road of the celestials, your breast will adorned with a necklace shinning like the rays of the moon, your two ears will be adorned with two celestial Kundalas and your countenance will shine like the moon (41-43).

O goddess, adorned, at my command, with a wonderful crown and hair nets, with flags of peacock feather and Angadas, embellishing the ten quarters, with your dreadful arms resembling the serpents, encircled by terrible goblins and observing the vow of celebacy you will enter into the celestial region (44–46).

When you will reach the land of gods, the thousand-eyed Indra will confer upon you the dignity of a god by sprinkling you with water according to the rules laid down by me and accept you as his sister. Having been adopted in the family of Kushika you will pass by the name of Koushika (47–48).

Afterwards when Vasava will assign to you the mount Vindhyā for your habitation you will adorn the world with thousand provinces (49).

On whomever on earth you will bestow a boon while ranging of your own accord in the three worlds, he will at once attain to the fruit thereof (50).

O goddess, there thinking of me in your mind, and starting with the goblins you will kill the two demons Shumbha and Nishumbha living in mountain, with all their attendants (51).

O sleep, you are greatly fond of an offering of meat. You will therefore, on a Navami,2 receive, on earth, worship accompanied by the sacrifice of beasts (52).

Children or wealth, it will not be difficult to acquire any of these for him, who, amongst men cognizant of my prowess, will bow unto you (53).

You will save them all from danger, those who will be tired in a huge forest, those who will be drowned in a mighty deep, those who will be attacked by robbers (54).

O auspicious lady, I will not kill him who will propitiate you with devotion nor will he meet with ruin at my hands (55).

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Sankhusha

 https://www.google.com/search?q=Sankhusha

Ugrasena

http://en.wikipedia.org/wiki/Ugrasena 
https://www.youtube.com/results?search_query=Ugrasena

https://www.google.com/search?q=Ugrasena+Garga+Samhita