Thereupon beholding the charming autumnal night and the beautiful moon the powerful Krishna felt a desire of sporting (15). Sometimes he made the haughty bulls fight with one another in the roads of Vraja adorned with cow-dung pastes. He again set the powerful cow-herds against one another. He sometimes got hold of the kine in the forest like a crocodile. (16–17). Sometimes thinking of his boyhood and bringing the youthful women of Gopas under his control at night he used to enjoy there (18). With their glances those Gopa women used to drink as if the ambrosia of his beautiful face who was like the moon come down on earth (19). Krishna was by nature beautiful but clad in a silken raiment of shining yellow colour he appeared more beautiful (20). Having his arms adorned with Angadas and bedecked with garlands of wild flowers Govinda beautified the entire Vraja (21). Filled with surprise at witnessing the wonderful conduct of that powerful (being) the beautiful Gopa women used to call him by the name of Dāmodara (22). And casting again and again their glances accompanied by various gestures they began to assail him with their rising breasts (23). After a few days had passed away in this way the parents of those milk-women prevented them (from doing so). Those damsels however, fond of amusements, used to hunt Krishna at night (24). Sometimes arranging themselves in rows and sometimes in circles they, singing hymns relating to Krishna's glories, used to satisfy him. And all of them appeared in pairs with Krishna (25). Casting loving glances at Krishna and following his course those youthful damsels of Vraja imitated all his sports (26). Sometimes striking their palms in the forest they used to imitate him and sometimes they used to take delight in imitating his songs and dances accompanied by lovely smiles and looks (27-28). Singing sweet songs describing the profuse love for Krishna these beautiful women, devoted to Dāmodara, used to range at Pleasure in Vraja (29). As she-elephants, covered with dust, enjoy with an infuriated elephant so those milk-women, their limbs covered all over with dust and cow-dung, used to sport with Krishna encircling him on all sides (30). Drinking repeatedly his ambrosia-like beauty with their eyes accompanied by side-long and smiling looks the Gopa-women, having antelope eyes, could not attain to the consummation of delight (31). When Damodara used to exclaim "O! Alas!" the damsels anxiously and delightedly used to listen to the words given vent to by him (33). Thus encircled by the milk-women Krishna used to sport, of his own accord, in the autumnal night adorned by the moon[244] (35).
| [244] | This is one of the principal incidents of Krishna's life on which innumerable poets of India have exhausted their skill and ingenuity. This incident has also been recorded in several Puranas. Some hostile critics interpret this Rāsa dance as one of the blemishes of Krishna's character and proceed to prove that he was an emblem of carnality. They draw upon certain Indian scholars in support of their argument. It is therefore necessary to throw a few suggestions before our readers so that they may understand Sri Krishna aright. This Rāsa dance is described in a few words in Harivamsha, a little more profusely in Vishnu Puran, but very elaborately in Srimadbhagavatam. There is no mention however to this incident in the Mahabharata. In Vishnu Puran it is described as the out-burst of a tender love of a number of young girls for their youthful companion. In Harivamsha it is the love of youthful damsels for a handsome young man. In Bhagvata it is the passionate love of some women for a young man. In all these books however the different phases of love have been described with a grand esoteric meaning behind them. This Rāsa was nothing but a "Ball" dance in which all the youthful damsels and girls took part and which was introduced by Krishna. It was a favourite pastime with the Aryans and frequent references to this dance are seen in Mahabharata and other classical works of note. That it was a purely innocent amusement freed from every shade of carnality is beyond all doubts. From the internal evidences of the three great works on Krishna's life, namely Harivamsa, Vishnu Purana and Srimadbhagavatam it is evident that Krishna, at this period, was merely a boy of ten years of age or so. It is impossible for a boy of this tender age to be so very carnal as he is depicted to have been. All the youthful maidens and girls of Vraja were fond of Krishna. It was not only on them that he exercised his wonderful influence but he did so on the elderly men too. This is clear enough from the incident that he succeeded in suppressing the great Indra-yajna. Krishna used to invent and organise varions sorts of sports for his comrades, both boys and girls. In the previous Chapter his wonderful influence over his male companions and elderly men has been described. This Chapter is introduced by the poet to show that his influence over the women was equally marvellous. All these incidents go to prove more his super human origin. In all these three works no mention is made of the name of a particular woman for whom he cherished a special fancy as Radha. There is a occasional mention of this word in Bhagavat and only once in Harivamsha where it means a worshipper. This story of the carnal love of Krishna for his various companions is described at a length in Brahma Vaivarta Purana which is regarded as a spurious production and is not considered as an authentic record of his life. The esoteric meaning underlying this incident is the union between the human soul and the Supreme Soul. Krishna is the impersonation of the Supreme Soul and Radha or the worshipper is the emblem of the human soul. The worshipper can secure unification with the Supreme Soul by love—earnest and deep-seated devotion. This love, this devotion has been described by various poets in various forms. |
CHAPTER LXXVI. DEATH OF ARISTHA.
Vaishampayana said:—One day in the first part of the night while Krishna was sporting, the dark-hued Dānava, Aristha by name, assuming the form of an infuriated bull and resembling Death himself, was seen there terrifying all the inmates of the cow-sheds (1). His body was like extinguished ember and cloud, his horns were sharpened, his eyes were effulgent like the sun, his feet were endued with sharpened hoops and his hump was extremely hard (2). He was repeatedly licking his lips with his tongue and moving his tail with pride. And for breaking down many palaces with his hump it became exceedingly hardened (3). Incapable of being repulsed on account of his own huge body, with his body covered with excreta and urine, that Dānava, of huge waist, fleshy mouth, hard knees and long abdomen, terrified all the cows with his skin hanging from his neck and horns (4-5). That Daitya Aristha, of huge body, the slayer of inimical bulls and the injurer of the cows, assuming the form of a bull, was running about in the cow-sheds and pasture grounds. His face was marked with strokes against the trees and his horns were adorned as if for a fight (6-7). He used to approach the kine, when big with their young ones and cause abortion and used to know them immediately after their delivery (8). Without fighting with the bulls and cows that irrepressible, and dreadful Daitya, always intent on striking them with his horns, could not derive pleasure in pasture grounds (9).
Accidentally on that day, the proud bull, under the influence of Vaivaswān (the regent of the departed), came before Keshava (10). Divesting the cow-sheds of bulls, calves and young bulls that one, elated with proud, used to assail the kine (11). At that time, that one of wicked soul, under influence of Vaivaswān, terrified the cows that were near Krishna roaring like a cloud accompanied by Indra's thunderbolt. Thereat striking his palms and setting up a leonine shout Govinda ran after him, increasing the anger of the demon in the shape of a bull. Beholding Krishna and enraged with the sound of the strokes of his palms against his arms, moving his tail and expanding his eyes in delight that bull issued out a shout expressing his desire for fight. Beholding that wicked demon of the form of a bull approach Krishna did not move out from where he stood and rather remain there firm like a mountain (12-15). With a view to slay Krishna, that bull too, raising up his face and aiming at his belly, came there quickly (16). Vasudeva, resembling a bull, confronted that irrepressible and collyruim-like bull before him (17). As a bull faces a huge bull so Arishtha met Krishna and from his nostril came out foams with a sound (18). Thereupon Krishna and the bull confronting each other they appeared like two clouds, touching each other in the rains (19). Placing his feet on the space between the horns Krishna humiliated his pride and struck him at the neck resembling the sky (20). Then uprooting his left horn resembling the rod of Yama he struck him on the face with it; thereat that foremost of bulls breathed his last (21). With his horns, head and shoulders shattered that demon fell down vomiting blood like a cloud sending down showers (22).
Thereupon beholding the proud Dānava in the shape of a bull slain by Govinda all the people began to eulogise him exclaiming "Well done! Well done!" (23). Slaying that bull demon in that moon light the lotus-eyed Upendra again engaged in sport (24). Like the immortals adoring their king in the celestial region the Gopas began to worship delightedly the lotus-eyed Krishna.
CHAPTER LXXVII. KANSA INVITES KRISHNA AND SENDS AKRURA TO BRING HIM.
Vaishampayana said:—Hearing that Krishna was advancing in power like fire in Vraja, Kansa, anticipating fear from him, was filled with anxiety (1). On Putana being slain, the two trees being dragged by the boy of no boy-like deeds, Kalya being vanquished, Dhenuka being killed, Pralamva being discomfitted, the mount Govardhana being raised up, Indra's commandment being disregarded, the kine being protected by enviable deeds and Kakudmi and Arishtha being destroyed the Gopas were filled with delight. Beholding these highly terrible portends indicating his impending death and these unthought of feats amongst his rising enemies Mathura's king Kansa considered himself as brought under the influence of death. And his organs and mind being deprived of consciousness he appeared like one dead (2-6). Thereupon in the noiseless dead of night, Mathura's king Kansa, the son of Ugrasena of fierce commands, summoned his father and kinsmen to his city (7). Summoning god-like Vasudeva, Kangka, Satyaka, Dāruka, Kanka's youngest brother, Bhoja, Vaitarana, the highly powerful Vikadru, the king Bhayesakha, Viprithu of great prosperity, the liberal Kritavarma, the highly energetic and bold Bhurishravā and various other descendants of Yadu race and welcoming them all in due order he said:—"Listen, O ye Yādavas, ye are all business-like, devoted to the Vedas, expert in ascertaining the proper rules of conduct, the introducers of the three Vargas[245], ever observant of your duties, like gods in this world, and ever wending the good ways and firm as the mountains (8-13). Ye are all shorn of haughtiness and you have all lived properly in the families of your preceptors[246], ye are all therefore proficient in archery and capable of holding royal counsels (14). Besides ye are all like lamps of glory in all these worlds, conversant with the real purport of the Vedas, the true import of the Ashramas (conditions of life), with the order of Varnas (castes), the propounder of the beautiful rules of conduct, the leaders of the givers of laws, the conquerors of foreign kingdoms, and the protectors of those seeking refuge with you (15–16). You are all so very vivacious in your conversation and endued with such an unimpeachable character, what to speak of the earth even the celestial region may feel itself honored (by your presence) (17). Your conduct resembles that of the Rishis, your power is like that of the Maruts, your anger is like that of Rudras and your effulgence is like that of the fire (18). As the earth is supported by the mountains so the decaying race of Yadus is upheld by you all, heroes of far-famed glory (19) You all follow my will, why then are you at present disregarding the rising calamity of mine, (20)? Like unto a rising a cloud, Nanda Gopa's son, the celebrated Krishna of Vraja is about to strike at the root (of the race) (21). I have lost my heart and four eyes and I have no able ministers. And therefore that boy was kept secretly in Nanda Gopa's house (22). Like a malady disregarded, the swelling ocean and the roaring clouds of the rainy season that wicked-minded one is rising in power (23). I have not been able to find out the means of subduing or to understand the movements of that boy of wonderful deeds born in Nanda Gopa's house (24). That boy is either the offspring of a god or born of any other powerful being. I however do not know any thing—but I surmise so by his superhuman deeds which even the celestials can not perform (25). While asleep in his infancy he drank up the life of Putanā (going there in the form of a) bird under the pretext of sucking her breast (26). Vanquished in no time in the lake of Yamuna, that Nāga Kalya, ranging in the region underneath, has disappeared (27). But Nanda's son, by his Yoga power, has risen up again. Dropped down from the top of a palm tree Dhenuka has breathed his last (28). Pralamva too, whom even the gods could not surpass in battle, has been slain like an ordinary animal, by that powerful one with the strokes of his fist (29). Suppressing the festivity in honor of Indra, and putting a stop to excessive rain consequent upon his anger that boy held up the mount Govardhana for affording shelter to the kine (30). The powerful Aristha, with his horns shattered, has been slain by him in Vraja. From the actions of that boy living in the village of milk-men it appears that he is not a boy, but assuming the false guise of a child, is sporting there merely. While he stands before me for a battle, forsooth, I know that he is my Death—(the destroyer) of my former body (31–33). There is a vast difference between the birth as a wretched milkman amongst men, weak for their death and his sporting in my cow-settlement with the power of a god (34). It appears to me as certain that a god, covering his own true form with a Gopa body, is sporting here like fire in the cremation ground (35). I have heard that in the days of yore in order to accomplish the work of the celestials, Vishnu, assuming the form of a dwarf, took away the earth from Bali (36). At another time assuming the form of a lion that powerful Vishnu killed Hiranyakashipu the grand-father of the Dānavas (37). Assuming a form, surpassing the range of thought, Bhāva (Siva) the destroyer of Tripura killed all the Daityas on the Sweta mountain (38). Being shaken off his promise[247] by his preceptor Angira's son (Kacha) resorting to a frog's illusion[248] Bhrigu's son (Sukra) caused a drought (in the land of the Dānavas) (39). Assuming the form of a boar that thousand-headed eternal deity Vishnu raised up the earth from the great ocean (40). When the gods and Asuras, assembled for (churning) for ambrosia, Vishnu, in the shape of a tortoise in the ocean, held up the Mandara mountain (41). And when there arose ambrosia he, assuming the form of a beautiful woman, created a highly terrible battle between the gods and demons (42). Assuming a wretched dwarf form in the days of yore he rescued the three worlds including the land of the celestials, with his three foot-steps from Bali (43). It was he, who having divided himself into four portions and taking his birth as Rāma in Dasharatha’s house, killed Ravana (44). For accomplishing the work of gods Vishnu assumes various forms and deceitfully does his own work (45). Forsooth Vishnu, of whom Nārada spoke to me, or Sakra, the king of gods, has now come for bringing about my death (46). In this matter our fear proceeds from Vasudeva; this is even my firm conviction. By his sense we have been reduced to this strait (47). When I met Nārada again in Khatwānga forest that Brāhmana said to me "O Kansa, Vasudeva, in the night, has baffled your great care regarding Devaki's child (48–49). The daughter, whom you dashed against a stone in that night, is Yashodā's daughter and know Krishna as Vasudeva's son (50). Vasudeva, your enemy in the guise of a friend, after due consultation, exchanged the children in night for bringing about your death (51). Having slain on the Vindhya mountain the two sky-ranging Dānavas, Shumbha and Nisumbha, that daughter of Yashoda, sprinkled by the gods, is being worshipped by the dreadful robbers and various animals. She is fond of human and animal sacrifices and confers boon (upon her worshippers) after their hearts (52–53). Embellished with two jars full of wine and blood and adorned with peacock-feathers she has made her own abode, by her own power, in the forest of the Vindhya range. It is filled with cries of proud cocks and crows, abounds in free birds and deer, echoes with the roars of lions, tigers and boars, is thick with trees and covered entirely with woods. The temple is filled with golden vases, chowries, mirrors and is resonant with the sound of thousands of trumpets. The beautiful goddess, the mother of fear unto the enemies, daily lives there with great delight and even the celestials adore her. Nārada has said that the boy who is known as the son of Nanda Gopa, Krishna, will be the agent of many important deeds. The second son that will be born of Vasudeva and pass by the name of Vāsudeva, that kinsman of yours will easily put you to death. He is Vasudeva, the powerful son of Vasudeva. Morally he is my kins-man, but at heart a dreadful enemy (54–61). As a crow, with its beaks fond of flesh, distresses the eyes of a man on whose head it sets its foot, so this Vasudeva, brought up by me in my house, along with his son, kinsmen and fruits, is trying to strike at the root of my family (62–63). A man, after killing an embryo or a cow or a woman, can somehow save himself, but there is no region for an ungrateful person (64). An ungrateful man, who for a selfish end, gives vent to sweet words which prove dangerous in the long run, wends the way of out-castes (65). He, who having his mind bent on iniquity, injures an innocent man, is constrained to wend the way leading to hell (66). On account of our rules of conduct and accomplishments, we are worthy of praise to persons like you seeking friendship. And such sons are more worthy of praise (67). As by the dreadful fight of the elephants, trees are destroyed which, after the close of the combat, become their food, so when dissensions take place amongst kinsmen, either relatives or inferior arbitrators meet with destruction (68–69). Vasudeva, while you are about to sow dissensions in this family, I now understand forsooth that without knowing you I fed you who are like death (70). O foolish man, you are always angry by nature, fond of creating enemies, sinful and of false humility. It is you who have brought this Yadu race into a pitiable strait (71). O Vasudeva, your old age is of no use. Unknowingly did I reward you who, in his hundred years with all his hairs grey, do not become old (72)? He is aged in this world whose sense is ripe. But he is not aged whose hairs are grey (73). You are of a harsh temper; your intellect is not ripe and you are merely old in age like an autumnal cloud (74). O vain Vasudeva, you have thought. 'On Kansa being slain my son will govern Mathura' (75). Your hope is already frustrated, O you who have uselessly grown old and your resolution is falsified. No, one who has the desire of living, will live before me (76). By this wicked mind you have thought of injuring me who have confided in you; I will take steps against it in the presence of your two sons (77). I have never killed an old man, a Brāhmana, a woman, or any one specially amongst my kinsmen, and I shall never do it (78). You are born here and have been brought up by my father. Besides you are my sister's husband and the first preceptor of the Yadus (79). Born in the great family of the well-known Lords Paramount of the world you are being worshipped as a preceptor by the noble and religious Yādavas (80). Old man, what shall we do? For such a conduct of a leading Yadava like your self, all the members of the Yadu race have become the butt of peoples' talk (81). O Vasudeva, if I am dead or defeated, for your improper conduct, it will put the Yadavas to shame before the pious (82). By concerting this measure for my destruction you have made yourself an object of distrust and the Yādavas of redicule (83). What more, you have created such an enmity between me and Krishna that there will be no peace in the Yadu family unless one of us dies (84).
"Whatever it may be, O giver of gifts, go to Vraja, at my command and bring these two boys, Nanda and other Gopas who pay tributes to me (85). Tell Nanda to come quickly to Mathura with his annual tribute along with other milk-men (86). Kansa, surrounded by his servants and priests, wants to see Krishna and Sangkarshana, the two sons of Vasudeva (87). He has heard that, that both of them are of hard limbs, powerful, careful, clever in fighting and well up in holding a match in the arena (83). Well-armed the two wrestlers of mine are rejoicing to combat with them. They are also experts in fighting and will match them (89). Besides these two boys, ranging in the woods of Vraja, the two immortal-like best of warriors are my sister's sons and therefore I should see them (90). Tell the inhabitants of Vraja that the king, of his own accord, is celebrating a bow festivity (91). Therefore let them come with necessary milk, curd, butter, &c., to cater the invited persons after their hearts and live at ease in the forest attached to the city. (62–93). O Akrura, I am filled with curiosity to see Krishna and Sangkarshena. Do you go soon, bring them here and satisfy my command (94). If they come here I shall attain to supreme delight. Beholding those two highly powerful boys I shall engage in a work conducive to my well-being (95). If they do not come here at my behest I shall subdue them in time (96). O Akrura, it is better to use conciliatory words first towards the boys. Do you soon bring them here with sweet words (97). O you of firm vows, if you are not alienated from me by Vasudeva, do you accomplish this great work conducive to my pleasure (98). Do that by which they may come here."
Thus villified, Vasudeva, resembling a Vasu, resorting to gravity and patience, stood there motionless like an ocean (99). Assailed by foolish Kansa, with these shaft-like words, he, resorting to forgiveness, did not give any reply (100). Those, who saw him thus insulted at that time, all exclaimed, bending low their heads, "Oh fie Oh fie!" (101). With his celestial vision the liberal Akrura could know everything. And so he was filled with great delight like a thirsty man on seeing water. And in order to see the lotus-eyed Krishna he left Mathura in that very moment (102-103).