Nara Narada Narayan Narayani
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jarasandha mace
Thursday, July 8, 2021
Monday, July 5, 2021
Sunday, June 27, 2021
Durvasa
Andhaka
144. Andhaka goes to the mount Mandāra
VAISHAMPAYANA said :-O descendant of Bharata, hearing attentively the words of Nārada the great Asura Andhaka felt a desire for going to the mount Mandāra (1).
Having gathered other Asuras (around him) the highly energetic and powerful Andhaka, elated with the pride of his strength, arrived at the mount Mandāra.
It was covered with huge clouds, great herbs and virtuous Siddhas. There lived the great Rishis and it abounded in many elephants, sandal, Aguru and various other trees.
It was rendered charming with the songs of the Kinnaras and it danced as if with the blossoming trees blown by the wind.
It was filled with the sweet notes of the birds and swans moving about beautifully. It was adorned with the highly powerful buffaloes, the destroyers of the demons and lions white as the rays of the moon.
It was filled with hundreds of deer. Arriving there he said to that best of mountains existing there in his own form (2–8).
“You know that by virtue of my father's boon I am not to be slain by any. The three worlds, consisting of mobile and immobile creation, are under me.
O mountain, out of fear, none is able to fight with me. O great hill, I have heard that on your table-land there is a forest of Pārijāta trees, the jewels of them, adorned with flowers conferring all desired-for objects.
My mind is filled with curiosity-tell me speedily where that forest is on your table-land. O mountain, if angry you will not be able to do any thing against me:
on the other hand if I oppress and trouble you, I do not see any one who will be able to protect you.” Thus addressed the mount Mandāra disappeared therefrom (9-12).
Thereupon worked up with great anger Andhaka, proud of his boon, set up a terrible leonine shout and said:-“O mountain, although requested by me you have not shown me sufficient honor.
Now witness my strength—I will crush you within this very moment.” Saying it the powerful Andhaka, elated with the pride of the boon, uprooted, with the help of the Asuras,a summit extending over many yojanas and began to grind it.
O heroe, for this all the streams of that huge mountain were blockaded. When Rudra came to know of all this he showed him such a special favour,
that it appeared in the same beauty abounding in infuriated elephants, deer, various streams and variegated gardens, which it possessed before it was uprooted by Andhaka (13–18).
Thereupon by the power of the Lord,the dreadful summits, uprooted by Andhaka, brought about the destruction of the Asuras themselves (19).
O king, the mountain summits crushed those Asuras to death who uprooting them were flying away (20).
Those Asuras however, who were sitting at ease on the table-land of the mount Mandāra, were not killed thereby.
Seeing his soldiers thus crushed down Andhaka set up a terrible leonine shout and said:-"O mountain, there is no need of fighting with you.
I invite him who is the owner of the garden situate on your elevation. Let him come forward to fight. What is the use of carrying on the work of destruction remaining in disguise in the battle
field” (21–23).
Thus addressed the Lord Maheswara, desirous of killing him, took up his mace and arrived there riding on his bull (24).
The intelligent, three-eyed deity, the lord of goblins came there encircled by ghosts and goblins. At that time when Mahādeva was worked up with anger the entire world shook and the rivers flew in contrary courses with burning water (25–26).
O king, by Hara's energy all the quarters were consumed with fire and the planets began to fight with one another. O descendant of Kuru, at that time all the mountains were moved and the god of rains sent down showers of char-coals accompanied with smoke.
And the moon became hot and the sun cool. The Brahmavādins forgot the Vedas. O sinless one, at that time the asses gave birth to cows and the cows to horses.
The trees were reduced to ashes and fell down on earth. The bulls began to oppress the kine and the kine began to ride on the bulls.
All the quarters were filled with Rākshasas, Yatudhānas and Pishācas. Beholding the universe in such an altered condition the Divine Mahādeva cast off his mace effulgent like fire.
O king, that dreadful mace, discharged by Hara, fell on the breast of the Asura Andhaka, the thorn of the pious, and immediately reduced him to ashes (27-33).
When the enemy of the world was slain, the gods and the Munis, having asceticism for their wealth, began to propitiate Shankara (34).
Celestials bugles were sounded and showers of flowers fell down. O king, the three worlds were freed from anxiety and enjoyed rest (35).
The gods and Gandharvas began to sing and the Apsaras began to dance. The Brāhmanas began to recite the Vedas and perform sacrifices (36).
The planets resumed their natural positions and the rivers flew in their proper courses. Fire did not burn in water. All people began to cherish hopes (37).
The foremost of mountains Mandāra again shone in beauty—adorned with its pristine prosperity and effulgence (38).
Having thus benefitted the gods the Lord Hara began to sport with Umā again in the garden of Pārijāta (39).
143. The history of the Asura Andhaka
JANAMEJAYA said:-O foremost of Munis, O Vaishampayana, I have listened to an account of the spoliation of Shatpura. Do you now describe the destruction of Andhaka mentioned by you before.
O foremost of speakers, I am also very anxious to hear of an account of Bhānumati's being carried away and of the destruction of Nikumbha (1-2).
VAISHAMPAYANA said:–In the days of yore when all her sons had been slain by the Divine Lord Vishnu, Diti, with ascetic penances, worshipped Marichi's son Kashyapa.
O descendant of Bharata, pleased with her penances, service, help and beauty the foremost of Munis, Kashyapa, said to her having asceticism for wealth — “O fair one, O religious lady, I have been pleased with you. Pray for a boon” (3-5).
DITI said:-O lord, O foremost of the pious, the gods have killed my sons and I have none at present. I pray for such a son of incomparable prowess whom the gods will not be able to kill (6).
KASHYAPA said:—O goddess, O daughter of Daksha, O you having lotus eyes, I have no influence over Rudra, forsooth your soon will not be killed by any other god save him. Your son shall have to protect himself from Rudra (7-8).
O descendant of Kuru, thereupon the truthful Kashyapa touched, with his fingers, the belly of that goddess.
She gave birth to a son having a thousand arms, thousand leads, two thousand legs, and two thousand eyes. O desendant of Bharata, because he used to go about like a blind man, people of that province called him by the name of Andhaka.
O Janamejaya, considering himself as above death, that Daitya used to oppress all and carry away by force their jewels.
Having carried them away by force the highly proud Andhaka, a terror to all the worlds, compelled the Apsaras to live in his own house.
Out of foolishness, that son of Diti, bent upon committing sin, used to steal other's wives and jewels (9-14).
O descendant of Bharata, once on a time that oppresser of all, with his own followers the Asuras, prepared himself for conquering the three worlds.
Hearing it the Lord Sakra said to his father Kashyapa —“O foremost of Munis, Andhaka is doing all this. O lord, command me what I should do.
O Muni, how shall I suffer such oppressions of my younger brother? And how shall I strike the dear son of my step mother?
O Sire, if the son of this worshipful mother be killed by me forsooth she will be worked up with anger” (15–18).
Hearing the words of the king of gods the great Muni Kashyapa said:—“May good betide you, O lord of the celestials; I shall prevent him by all means.”
Thereupon O descendant of Bharata, Diti and Kashyapa, with great difficulty, desisted Andhaka from conquering the three worlds (19-20).
Although thus prevented that wicked souled one began to oppress the immortals and the other inhabitants of the celestial region by various means (21).
The wicked-minded demon uprooted the trees of the forest and spoiled the gardens. O descendant of Bharata, even before the very presence of the gods,
that Dānava, elated with the pride of his strength, took away the charioteers and horses of Indra and the celestial elephants, of the quarters.
That thorn of the gods used to throw obstacles in the way of those men who wanted to propitiate the gods with Yajnas (22–24).
O king, in fear of Andhaka and the obstruction of Yajnas, the sacrificers stopped the performance of sacrifies and the asceties gave up the practice of hard usterities.
At his command the wind blew, the sun gave its rays and the moon appeared and disappeared with stars.
In fear of the highly dreadful and wicked Andhaka, elated with the pride of his strength, the cars of the sky-rangers could not freely pass in the welkin (25–27).
O heroe! O upholder of the Kuru race, thus in fear of the highly terrible Andhaka the world was divorced from Om and Vashatkar1 (28).
Once on a time the sinful demon devastated the provinces of Uttarakura, Bhadrāswa, Ketumāl and Jamvudwipa. What more, although capable, the gods, Danavas and other creatures used to show him respect (29–30).
O foremost of the pious, oppressed by Andhaka the Brahmavadins unitedly concerted measures for his destruction.
Amongst them the intelligent Vrihaspati said:—“Save Rudra, no body will be able to kill him, for, at the time of conferring the boon the intelligent Kashyapa said to Aditi “I shall not be able to protect your son against Rudra (31-33).
We should now find out the means by which the eternal Sarva, the benefactor of all, may be informed of the trouble of all the creatures (34).
If the powerful, Divine Lord Bhava, the refuge of the pious, be informed of our object he will surely remove the misery of the world,
for to save the pious espicially the Brāhmanas from the wicked is the work of Bhava, the god of gods, and the preceptor of the world (35–36).
Let us go and seek the help of the best of the twice-born Nārada. He is a friend of Mahādeva,and will point out to us an expedient?”
Hearing the words of Vrihaspati the ascetics saw Nārada the foremost of the celestial saints in the sky (37-38).
Worshipping him duly and welcoming him the gods said:- “O celestial saint, O lord, O pious Rishi, go speedily to Kailāsha and speak to the great god Hara, for the destruction of Andhaka.”
They said this to Nārada for their own safety. He too said “so be it” (39–40).
After the departure of the Rishis the learned Muni Nārada thought over this matter in his mind and arrived at a conclusion.
For seeing the god of gods, Siva, the divine Muni repaired to the garden Mandāra where he always lived (41–42.
O descendant of Bharata, having lived in Sulapani’s (Siva's) charming garden of Mandāra for one night, he, with the permission of Vrishadhwaja,
took a well-set garland of Mandāra flowers, the best of all sweet-scented articles and another of Santānaka flowers and set out for the city of the celestials.
O king, having placed that highly fragrant garland around his neck Nārada went where the wicked-souled Andhaka, proud of his strength, was (43–46).
Seeing that garland of Santānaka flowers and smelling its sweet fragrance Andhaka asked him :-
"O great Muni, having asceticism for your wealth, where have you got these beautiful flowers which are always carrying such a beautiful scent and colour?
They have, by all means, excelled the Santānaka flowers of the celestial region. Where do they grow and who is their owner?
O Muni, whom the gods entertain as their guest, if you have respect for me tell me all this” (47-49).
O descendant of Bharata, hearing this that foremost of Munis, Nārada, having tapas for his jems, held him by the hand and said:—
“O heroy, these flowers grow in the charming forest situate on that best of mountains Mandāra. They are the creation of the trident-handed deity (50–51).
The ghostly attendants of the great Mahādeva guard that forest. So without his permission no body can enter there.
Those goblins put on various dresses, use diverse weapons, are dreadful and unapprochable. On account of their being protected well by Mahādeva they are unslayable by all creatures.
In that garden of Mandāra Hara, the soul and protector of all, and followed by goblins, always plays there with the goddess Umā (52–54).
O you born in the race of Kashyapa, if one adores Hara, the lord of the three worlds with particular hard austerities he obtains the Mandāra flowers.
These trees, beloved of Hara, confer jewels of women, other precious stones and all sorts of desired-for objects (55–56).
O you of incomparable prowess, that forest of trees, where no misery prevails, is self effulgent. The sun or the moon does not pour its rays there.
O you of great strength, amongst those huge trees some give scents, some water and some various fragrant raiments. They also pour various desired-for edibles and drinks.
O sinless heroe, know it for certain that in that Mandāra forest no body experiences thirst, hunger or fatigue. What more, even in hundred years cannot be described the virtues, superior to those of the celestial region even, which those trees possess.
O foremost of the sons of Diti, he, who lives there even for a day, acquires victory over all superior to that of Mahādeva even.
There is no doubt about it. In my opinion that region had been selected before the creation of the world, as the heaven of heaven and happiness of happiness (57-63.
Saturday, June 26, 2021
puts questions and the mystery is explained
VAISHAMPAYANA said:—In the same month in which Pradyumna was stolen away by Shamvara desirous of killing himself Jāmvavati gave birth to Shāmva (1).
From his boyhood he was trained by Rāma in the use of arms and the other Vrishnis used to respect him considering him little inferior to Rāma.
From his birth Krishna, shorn of enemies and neighbouring hostile kings, lived in his capital happily as the immortals live in the garden of Nandana (2-3).
At that time the hostile kings could not enjoy peace in fear of Janārddana; and witnessing the prosperity of the Yādavas even Vāsava did not like his own riches (4).
Thereupon once on a time Duryodhana undertook the celebration of a sacrifice in Hastināpur and all the kings set out for (that city).
Hearing of Janārddana with his sons, his prosperity and the city of Dwārakā situate on the bank of the ocean, those kings, collecting information through their emissaries, arrived at Krishna's palace, who was fond of guests and had controlled his senses, for seeing him (5-7).
The king Duryodhana and others who were under the subjection of Dhritarashtra, the sons of Pandu, Dhristadyumna and others, the kings of Pandya, Chola, Kalinga,
Vahlika Drāvida and Khasa with eighteen Akshowhinis of soldiers arrived at the city of Yādavas protected by Krishna's arms.
After those kings had been accommodated in their respective quarters set apart for them, the lotus-eyed Hrishikesha, with leading Yādavas, went to them.
The Yadu king Madhusudana shone in the midst of those kings like the autumnal sun. Thereupon showing them civilities according to their age and place Krishna sat on his golden throne.
The kings too occupied seats according to their ranks. As the gods and Asuras shine in Brahma's Durbar-Hall so those kings appeared exquisitely beautiful.
Thereupon in the hearing of Keshava, the Yadus and kings discoursed on various themes (8-16).
In the meantime there blew a huricane accompanied with the muttering of clouds charged with lighting. A few moments after riving from that unfair weather, Nārada appeared there covered entirely with matted locks and with the Vinā in his hand (17–18).
Sakra's friend, the ascetic Nārada, effulgent like fire, dropped before the kings like a scintillation. As soon as that foremost of ascetics, Nārada touched the ground the unfair weather dis appeared.
Having entered that ocean-like court of the kings Nārada said to the eternal Yadu king who was seated on his throne:—
“O thou of large arms, thou alone hast become an object of wonder to the gods. O Purusottama, there is none blessed like thee in the world.”
Thus addressed the powerful Krishna, smilingly said:—“Yes I am an object of surprise and good luck, especially in the matter of presents.”
Thus spoken to in the midst of kings the foremost of Munis, Nārada said, “O Krishna, I have got the proper reply. I now depart for my wished-for region” (19-24).
The kings present in that meeting could not make out the mystery of Nārada's words. Seeing therefore, Nārada, about to start they said to Keshava, the lord of the universe (25):—
“O Mādhava, Nārada said “Wonder and blessed” and you too replied saying “Presents”. O Krishna, we have not been able to decipher these celestial expressions. If we are worthy of listening to the true imfort we wish to hear it” (26-27).
Krishna then said to all those leading kings:-"Yes, you are the fit persons to hear it and the twice-born Nārada will relate it (28).
O celestial saint, describe to these kings who are anxious to hear the true import of your question and my reply.”
Thereat Nārada, seated on a white golden seat beautifully embellished, began to explain those words (29-30).
Nārada said:-O ye assembled kings, hear how I have mastered this great question. Once on a time when the sun rose after the termination of the night I was alone walking on the bank of the Gangā.
I saw a tortoise of the shape of my Vinā, extending over two Krosas. It was huge like a mountain, had four legs, two coatings, was soaked with water, and covered with mosses.
Its skin was hard like that of an elephant. Then touching that acquatic animal with my hands I said:—
“O tortoise, methinks you have a wonderful body and are fortunate, for you are covered with these two invincible coatings. And not caring for any body you, without any anxiety, range in the water” (31–36).
Hearing it that water-ranging tortoise said to me like a man: “What wonder is there in me, O Muni? And how can I be blessed ? This Gangā, flowing downwards, is blessed in whom range hundreds and thousands of animals like myself. What is more wonderful than she” (37-38)?
Thereat filled with curiosity I approached the river Gangā and said: “O foremost of rivers, you have many lakes in you. Adorned with many huge-bodied animals, you, protecting the hermit ages, are you going to the ocean. Blessed are you therefore and have many wonders in you” (39-40).
O Janamejaya, thus spoken to Gangā, in her own form, appeared before the foremost of the twice-born, the celestial Gandharva Nārada, the favourite of Indra and said
“O celestial songster, O foremost of the twice-born, O you fond of quarrels, do not say so; I am nither blessed nor I do contain wonders. I am afraid of the words of a truthful person like yourself.
O twice-born one, that ocean is blessed and full of big wonders where hundreds of rivers like myself are flowing.”
Hearing the words of (Ganga) flowing in three ways I went to the ocean and said:—“O great ocean, O lord of waters, you are the origin of all waters—therefore you are blessed and full of wonders in the world.
Specially, the rivers, full of waters, worshipped by the world and purifying them, come to you as your wives.”
Thus addressed, riving the waters, by the force of the wind, the ocean rose up and said:—“O celestial songster, O foremost of the twice-born, do not say so; I am neither full of wonders, nor I am blessed.
Blessed is the earth on whom I live. What is more wonderful than the earth in the universe ?” Hearing the words of the ocean, I, filled with curiosity, went to the bed of the earth and said to Prithivi the energy of the universe:—
“O beautiful earth, endued with great patience, thou art blessed and wonderful in the universe for thou art sustaining all the worlds.
Thou hast given birth to the churning rod of men and patience. Thou art the work of the sky-ranging gods.” Excited at my words and forsaking her natural patience she replied:-"
O celestial songster fond of quarrels, do not say so. I am neither blessed nor wonderful. This my patience is dependant on another. O foremost of the twice-born, the mountains, that are upholding me, are indeed great and wonders are seen in them.
They are the bridges of the worlds.” O kings, hearing those words I went to the mountains and said “O ye mountains, great you are and full of many great wonders.
Besides you are the mines of gold and many precious jems, and you are living on earth for ever” The immobile mountains, adorned with forests, replied to my question in consoling accents.
“O Brāhmana saint, we are not great and there is no wonder in us. The creator Brahmā alone is great and wonderful even amongst the celestials” (41-58).
Thereupon thinking that with the Creator Brahmā, this cycle of questions would terminate I went to him. Approaching in order, the four-headed, Self-sprung Deity, the origin of the world I saluted him and said to him, expecting that my words would come to a close :-
"Thou art alone great, wonderful and the preceptor of the world. There is no other creature in this world which is equal to thee. From thee has emanated this universe identical with mobile and immobile creations.
O king of gods, the gods, Dānavas and other creations of the three worlds, and this universe, manifest and unmanifest, have all emanated from thee.
Thou art the eternal king of gods. O God, while thou art the best of gods what wonder is there that thou art the origin of all the worlds.”
Hearing my words the Grand-Father Brahmā said:—“O Nārada, why do you call me great and wonderful? The Vedas, which are upholding the worlds, are great and wonderful.
O Vipra, know me as identical with the truths that lie in Rik, Saman, Yayur and Atharvan. The Vedas are upholding me and I too uphold them” (59–67).
Hearing the words of the Self-sprung Parameshtin, I made up my mind for going to the Vedas. According to the words of the Grand-Father I went near the four Vedas worshipped with mantras and said:—
“O ye Vedas, the Grand-Father has said that you are great, wonderful and the source of the Brāhmanas. You are superior even to the Self-sprung Deity. There is none in Sruti and Tapas superior to you. Therefore I have come to ask you,”
Thereupon the Vedas, with their faces towards me, replied:—“The Yajnas are great and wonderful. O Nārada, we have been created for Yajnas and are not masters of ourselves. So the Yajnas lord over us.”
Hearing that the Vedas are superior to the Self sprung Deity and the Yajnas are superior to the Vedas I approached the Yajnas headed by the household fire and said (68-74):—
“O ye Yajnas, as spoken by the Grand-Father and the Vedas, great effulgence is seen in you. There is nothing in this world more wonderful than you.
You are born from the twice-born and are therefore great. By you, with a portion of the sacrificial offerings the gods are pleased, the great saints with mantras and the Agnis with oblations” (75–77).
After I had finished my say Agnisthoma and other Yajnas, stationed in the sacrificial grounds, replied:—
“O Muni, there is no such word as wonder and great in our midst. Vishnu alone is the great wonder—and he is our supreme refuge.
The lotus-eyed Vishnu, manifested as men, offers those oblations into fire on which we feed. As the large-armed Vishnu, having eyes like red lotuses, is great with his consort, so great is a Yajna accompanied with presents.”
Afterwards I came down on earth to ascertain Vishnu's movements and saw Krishna encircled by kings like your worthy selves. I said to Mādhava surrounded by you all “Thou art great and wonderful;” and he too replied saying “with presents.”
This has put a stop to my words. Pursuing words in order, beginning with the tortoise I have come here—and they have now been verified in this Purusha with Dakshinā.
I have thus explained, as questioned by you, the secret of my words. I now go whence I have come.
After the departure of Nārada to the celestial region, the kings, stricken with wonder, repaired to their respective territories with their army and conveyances. The heroic Yadu chief, Janārddana too, with the Yādavas, effulgent like fire, entered into his own palace (78-88).
describes the feat of Krishna
Krishna said:—“Ye pious Yādavas, by virtue of your ascetic power and that of mental concentration, and on account of his own sin Bhumi's son Naraka has been slain.
Many beautiful maidens have been released from his inner appartment and the summit of the mount Mani has been uprooted and brought here.
My servants have also brought this collection of riches. You are now the masters of all these things.”
Having said this the Lord stopped. Hearing the words of Vāsudeva, the Bhojas, Andhakas and Vrishnis, having their hairs stand erect in joy, worshipped Janārddana.
Afterwards those heroic men, with folded hands, said to them: “O large-armed son of Devaki, it is no wonder to thee that thou hast accomplished, for the gods, a highly difficult feat and hast propitiated thy own people with riches and other objects of pleasure acquired by thy own power” (1-6).
Thereupon the wives of the Dāshārhas and Ahuka, filled with joy, repaired to the Hall for seeing Krishna. The seven queens of Vasudeva, headed by Devaki and the beautiful-faced Rohini saw the large-armed Rāma and Krishna seated at ease.
Having saluted first Rohini Rāma and Krishna afterwards saluted Devaki. As Aditi, the mother of gods, looks beautiful in the company of Mitra and Varuna so the goddess shone in the company of her two lotus eyed-sons (7–10).
Thereupon, the illusory daughter of Yashodā, whom the people describe as one and without any parts, with whom, the Purusottam Krishna, the king of gods, was born at the same moment and for whom he slew Kansa with his relatives, appeared before Krishna and Rāma, the foremost of men.
Up to this time she was being adored in the Vrishni family and was being brought up and maintained like a daughter.
She, whom the people of the world know as the irrepressible Yoga maiden, and as one and without any parts, was born for the protection of Keshava.
Because she protected Keshava with her goddess-like celestial body the Yādavas used to worship her with great pleasure.
As soon as she entered the Hall, Mādhava approached her, like unto a man his beloved female friend and held her by the hand.
The highly powerful Rāma too held her by his right hand, embraced her and smelt her head. The Vrishni women then saw her between her two brothers Rāma and Krishna like unto the goddess Sree,
with golden lotuses in her hands and seated on a lotus too. They then showered fried paddy and diverse flowers and repaired to their respective quarters (11-19).
Afterwards speaking highly of the wonderful deeds of Janārddana and honoring him the Yādavas sat delightedly on their respective thrones.
Thus adored by his god-like kinsmen the mighty-armed and highly illustrious Mādhava, the enhancer of the joy of the citizens, began to live there happily with them (20–21).
After the Yādavas had all taken their seats, the worshipful saint Nārada, according to the order of the king of gods, came to Janārddana at the meeting.
Then worshipped by the heroic Yadu chiefs and shaking hands with Govinda he sat on a most excellent throne. Seated at ease he said to the Vrishnis:—
“O foremost of men, know that I have come here at the mandate of the king of gods. O leading kings, hear now of all the heroic deeds which Krishna, the slayer of Keshi, has performed from his boyhood (22–25).
Having oppressed the Yādavas and put in chains his father Ahuka, the wicked son of Ugrasena, Kansa secured for himself the kingdom.
Seeking refuge with his father-in-law, Jarāsandha, that wicked-minded wretch, the curse of his family, used to hate the other Bhojas, Vrishnis and Andhakas.
Inorder to accomplish a good work for his kinsmen and protect Ugrasena the powerful Vasudeva preserved his own son (26–28).
You have all heard of the highly wondrous deeds which the slayer of Madhu performed before Shurasena and others while living with the milkmen in the suburb of Mathurā.
One day while Janārddana was sporting under a cart, the highly powerful, dreadful, grim-visaged She-demon Putanā, under the guise of a bird, wished to make him suck her poisoned breast.
He however killed her. Beholding however the dreadful, grim-visaged daughter of Bali, Putanā slain, the forest-ranging Gopas regarded him as one born again and gave him the name of Adhokhshaja.
The Purusottama, in his infancy, performed another wonderful feat. While playing he upset a cart with his feet. He injured some of the boys for which Yashodā tied him to a wooden mortar.
He, in that condition, uprooted two Arjuna trees for which he obtained the name of Dāmodara. The highly powerful and irrepressible Kālya Nāga was vanquished by him in the lake of Yamunā while sporting.
Adored by the Nāgas in their house in the presence of Akrura the Lord assumed a celestial body.
Observing the cows assailed by cold and wind, the high-souled and intelligent son of Vasudeva, Krishna, although a child, held up, for saving them, the mount Govardhana for seven nights (29–38).
The wicked, highly powerful, huge-bodied great Asura Aristha, the destroyer of men, has been killed by Vāsudeva. When Sunamā came with his army to arrest him he assailed him through wolves.
For protecting the cows, the highly powerful, huge-bodied Dānava Dhenuka has been slain by Keshava. Ranging in the forest with Rohini's son under the guise of a milkman he created terror in Kansa.
While living in Vraja, Purusottama Shouri killed the powerful horse of the Bhoja king Kansa that had his teeth for it is weapon and was a great help to him (39–43).
Kansa’s courtier the highly powerful Dānava Pralamva, was killed by Rohini's son with one stroke of his fist. These two highly powerful sons of Vasudeva, resembling celestial youths, were initiated at that time by the Brāhmana Gārgya. The great saint knew who they really are and so they have been tutored by him from their very birth (44–46).
Thereupon those two highly powerful, foremost of men, like unto two infuriated young lions living on the Himalaya, attaining to youth, pilfered the hearts of milk-women.
While those two heroic and effulgent sons of the milk-man Nanda used to move about in the pasture land the other boys, what to speak of equalling them in sport and strength, could not even look at them.
Hearing of those two large-armed brothers, of firm shoulders, Bala and Keshava grow up like a Shāla tree Kansa was pained and consulted with his ministers.
And when he could not arrest them by any means he oppressed Vasudeva with all his kinsmen. Fettered like a felon along with Ugrasena Anakadundubhi began to spend his days in great misery.
Having thus kept in prison his father, Kansa, with the help of Jarāsandha, Ahbriti and Bhishmaka, governed Shurasena's kingdom (47-53).
After few days had passed in this way, the king Kansa, undertook a great festival in Mathurā in honor of the trident handed deity. In that festival.
O king, wrestlers, songsters and clever dancers had assembled there from various countries. In that festival, the highly powerful Kansa had built there a rich arena, by clever and welf-trained artizans.
Thousands of seats were occupied by citizens and villagers as the sky is crested with luminous bodies (54–57).
As the performer of pious deeds ascends the celestial chariot so the Bhoja king Kansa ascended the well-decorated platform of the arena.
At the entrance of that arena the powerful Kansa had kept a mad elephant ridden by heroes and covered with weapons. Thinking of Rāma and Krishna the highly powerful Kansa had no sleep even in the night previous,
and hearing now of the arrival of those two foremost of men, like unto the sun and moon he became more careful for protecting himself (58–60).
Hearing of that most excellent arena those two foremost of men, the heroic Rama and Krishna, the slayers of their enemies, attempted to enter there as a tiger goes to the pasture of cows.
And although prevented by the warders they entered there after killing the elephant Kuvalayāpida.
Having entered that arena the irrepressible Bala and Krishna first powdered Chānura and Andhra and then killed the wicked son of Ugrasena with his younger brother (61–64).
Who else but Yadu's descendant could accomplish such a feat which even the gods could not do (65)?
Keshava has brought for you all these riches which Pralhāda, Bali and even Shamvara could not obtain before. He has killed the Daityas Muru and Pānchajana.
And coming out of his mountanous fastness Nisunda has been slain with all his kinsmen (66–67).
Having killed Bhumi's son Naraka and brought back the beautiful pair of Aditi's ear-rings Keshava attained to great fame from the celestials in their region (68).
O ye Yādavas, depending upon the strength of Krishna’s arms and shorn of pride, fear, sorrow and other impediments do you celebrate various sacrifices.
A great work of the gods has been performed by the intelligent Krishna. May you fare-well. I have come here to communicate to you this glad tidings, O ye chiefs, Vāsava has said that he would with great care procure what ever you would like to have.
He is yours and you are his. Know it for certain, that the foremost of gods, the chastiser of Pāka has despatched me here to inform Krishna that the gods have been highly pleased. There lives advancement where reign the goddesses of prosperity and modesty. In the high-souled Vāsudeva all the three exist (69–73).