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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