[245]The three-fold objects of life, namely, Dharma, Artha and Kama.
[246]It was the practice in ancient India that the kings used to send their sons to their preceptors to recieve proper instructions. These princes lived in the family of their preceptors.
[247]Sukra promised not to consign the mantras of reviving a dead man to any body but this promise was falsified.
[248]As a frog revives as soon as he is dead so Kacha rose up many times alive after his death. The allusion, contained in this chapter, is as follows:—Vrihaspati (Angirasa) was the priest of the gods and Sukra that of the Danavas. There was a rivalry between these two Brāhmanas. Sukra knew the mantra of reviving a dead man with which he revived many Daityas. Vrihaspati did not know it. Thereat Kacha, the eldest son of Vrihaspati, was sent to Sukra to learn it. Kacha became his disciple and began to please him and his daughter Devajani. By and by he exercised a great influence on Sukra's daughter who was greatly attached to him. One day while Kacha was tending kine the Danavas, learning that he was the son of Vrihaspati, hacked him into pieces, which were eaten up wolves. Devajani grew mad after him and pressed her father to revive him which Sukra did. Next time he was burnt to ashes and they were mixed up with liquor which Sukra drank up. Devajani again wanted her father to revive Kacha; this was a question of life, and death to him. He therefore taught Kacha the mantra first who came out of his womb and then revived again Sukra. Thus did Kacha learn the art of reviving a dead man. See Mahabharata, chapters LXXV and VI, Adiparva.

CHAPTER LXXVIII. ANDHAKA'S ADVICE TO KANSA.

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 Yadavas 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 Ikshaku 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 fire[249] 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 Putra[250] 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 of serpents are all declaring that this city will soon be a widow[251] (24). Behold in the sky the dreadful planet Rahu, by his own effulgence, is possessing the star Swāti[252] and is waiting in your tenth star Chitra.[253] The dreadful planet Mangala[254] is united with them in its oblique course (25). By its dreadful effulgence Budha[255] 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 Ketu[256] Bharani[257] 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 unwearied 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).

[249]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.