Thereupon once on a time while separated from Krishna the powerful and beautiful Sangkarshana, ranging on the summit of the mountain, sat under a charming shade of a blossoming Kadamva tree, sweet-scented wind began to fan him (5–6). Thus served by the wind and smell of wine touching his nostril he felt a hankering for wine and his mouth began to dry up like one who had excessively drunk in the previous day (7-8). Thereupon recollecting the drinking of ambrosia in the days of yore, he, searching the wine, saw the Kadamva tree (9). Deposited in its cave, the water, that the clouds showered on the tree in the rains, had become a delightful wine (10). The powerful Baladeva was over-powered by thirst, so drinking that wine again and again, like a sick person drinking water he grew inebriete and his body began to reel (11). On account of his being drunk his eyes and face, resembling an autumnal moon, began to roll (12). The goddess Vāruni, who was the churning rod of ambrosia unto the gods, was born in that Kadamva cave in the shape of wine. And so she passed by the name of Kādamvari (13). Inebriete with Kādamvari wine while Krishna's elder brother began to speak in indistinct but sweet words the wine incarnate Kānti, the beloved spouse of the moon, the goddess Sree the foremost of damsels having the emblem of a cloud on her flag, these three celestial ladies approached him with sweet words (14–16). First of all coming before the inebriete son of Rohini the goddess Vāruni, with folded hands, addressed to him words conducive to her own well-being (16):—"O Baladeva, O foremost of gods, do thou consume the host of Daityas. I am here thy beloved lady Vāruni (17). O thou having a pure countenance, thou used always to reside by the forest fire, but now thou hast disappeared. Hearing this, I am ranging on the face of the earth like one whose religious merit has been dissipated (18). For a long time I lived in the filaments of flowers and spring flowers whose bunches were never touched. But I am fond of pleasures, therefore at the advent of the rains, hiding my own true form I was lying in the Kadamva cave in expectation of thy arrival stricken with thirst (19–20). O sinless one, as I was despatched with consummate beauty reigning over all my limbs, by my father Varuna at the time of the churning for ambrosia, so I have been sent by him now (21). O lord, thou art my beloved preceptor, so I wish to live by thee as I was residing by the forest fire in the ocean (22). O god, O sinless Ananta, save thee I shall not be able to serve any other people. And so I shall not leave thee even if thou dost remonstrate with me (23)."
With her eyes rolling a little and her hip moving in drunkenness, the goddess incarnate of beauty, Kānti, exclaiming "May victory crown Rāma", approached Sangkarsāna, who was seated there and lovingly addressed to him with folded-hands the following words pregnant with significance (24–26). "I regard the highly powerful god Ananta of thousand heads more than the moon. Therefore with all my accomplishments I am following thee like wine (27)." Thereupon Kamalā, the abode of lotuses who always lives on Vishnu's breast, placed herself on the breast of the holder of plough-share like a garland of pure flowers (28). Taking a garland of pure flowers, placing herself on the breast of the lotus-faced Baladeva, the well-adorned Kamalā, with a lotus in her hand, said (29):—"O Rāma, O beautiful Rāma, united with Vāruni, Kānti and myself thou dost, O king of gods, appear beautiful like the moon (30). This is thy crown, I have brought from the abode of Varuna, which used to shine over thy thousand heads like the sun (31). O thou having lotus eyes, the golden Kundalas crested with diamonds and the celestial first lotus, which were thy ear ornaments (have also been brought) (32). The blue silken apparel, worthy of the ocean, which was in it and the beautiful neck-chain (have also been brought) (33). O god, O thou having large arms, now thy proper time has come. Do thou, as before, adorn thyself with these ornaments and do them honor (34)."
The goddess Sree having said this, Baladeva, accepting those ornaments and the three celestial damsels, shone like the autumnal moon (35). Thereupon united with the slayer of Madhu resembling a cloud surcharged with water he attained to great delight like the moon released from Rāhu (36). One day while they were conversing as they always do at home Vinatā's son, who had just returned from the battle-field, whose body was wounded with the strokes of weapons, who wore celestial garlands and unguents and who used to speak highly of the victory of gods, came there quickly. (37–38). When the Lord Vishnu was asleep in the abode of Varuna in the ocean of milk, Virochanana's son pilfered his crown (39). For that crown of Vishnu, Garuda, the foremost of birds, fought a dreadful battle with the Daityas in that ocean, and securing it and not seeing Vishnu there, he was, with great force, passing through the surface of the earth, on his way to the celestial region (40–41). While proceeding with that effulgent crown on his lap, Vinatā's son arrived there and saw his master Vishnu engaged in another work (42). Beholding Vishnu in a human form on that best of mountains, without any diadem on his head and with out any visible dress and apprised of his intention that foremost of birds threw from the welkin that crown on Vishnu's head in such a way as if it had been attached to his head from before. And placed upon Mādhava's head that diadem shone there like the mid-day sun on the summit of the mount Sumeru (43–45).
Beholding his own diadem brought by Vinatā's son, Krishna, with a delighted face, said to Rāma:—(46). "While arrangements for a battle have been completed on this mountain, methinks, the accomplishment of the work of gods is near at hand (47). When I fell asleep in the ocean, Virochana's son, assuming a celestial form like that of the king of gods, stole away my diadem and took it away like a planet. Garuda has brought this back (to me) (48–49). I think it for certain that Jarāsandha is near at hand, for the tops of the cars, fleet as the wind, are being seen now (50). Behold, O reverend sir, there shine the moon-like umbrellas and well-arranged armies of the kings desirous of achieving victory (51). The white, clean and flying umbrellas, on the cars of the kings, are coming towards us like cranes in the sky (52). United with the lustre of the sun the effulgence of the weapons shining like the celestial region, is moving about in ten cardinal points (53). When in the midst of battle the kings will aim at me and discharge these weapons, they will forsooth be destroyed (54). In proper time the Emperor Jarāsandha has come. He is our first guest in battle and is like a touch-stone for testing our military skill (55). O reverend sir, as long as Jarāsandha does not come we should not commence the battle. Let us therefore get ready and search for our soldiers (56)."
Saying this and desirous of entering into a battle and of slaying Jarāsandha Krishna began quietly to survey his troops (57). Beholding those kings that eternal Yadu Chief began to recapitulate within himself the counsels that were held before in the celestial region (58). "All these kings have arrived, who, observant of their royal duties, will be slain by actions laid down in Scriptures (59). I consider these leading kings sprinkled with water by Death himself like sacrificial beasts and their bodies are turned towards heaven (60). Her surface being thickly covered with their armies and territories the Earth, worn out with the weight of these kings and their forces, had repaired to the celestial region. However in no time the surface of the earth will be divested of men and the welkin will be filled with kings (62–62)".
CHAPTER XCVIII. JARASANDHA'S INSTRUCTIONS TO THE KINGS.
Vaishampayana said:—Surrounded by his four-fold forces moving like the ocean, the highly effulgent and powerful king Jarāsandha, observant of vows and the leader of kings, arrived there. He had with him war-chariots drawn by spirited horses, trained by expert warriors whose course was not impeded any where, cloud-like elephants, adorned with bells, carrying a golden room with warriors proud of battle and driven by clever drivers, horses leaping and fleet like the wind governed by clever drivers and numberless infantry armed with swords, daggers and leathern fences who could leap even high up into the the sky. A host of kings also followed him (1-6). All the caves of that best of mountains and all the quarters echoing with the clatter of car wheels resembling the muttering of clouds, the noise of the elephants in rut, the neighings of the horses and the leonine shouts of the infantry, the emperor Jarāsandha, with his army, was seen there like an ocean (7-8). Striking this palms against each other and slapping their arms that army of the kings, abounding in delighted warriors, shone there like an army of clouds (9). That army, variegated with cars, fleet like the wind, with elephants resembling the clouds, with horses resembling white clouds and with well dressed infantry, shone like clouds kissing the ocean after the termination of the rainy season (10–11). Thereupon those powerful kings, headed by Jarāsandha, encamped encircling that mountain (12). At that time the encampment of those kings lying outside shone like the full ocean during the full moon (13).
After the expiration of the night, the kings, having performed the auspicious ceremony of Koutuka, rose up for ascending the hill for fight (14). Having assembled at the valley of the mountain they, out of curiosity, began to hold counsels befitting the hour of battle (15). There was heard thus a great tumult like that of the upheaving of the ocean at the time of the dissolution of the world (16). With Kanchika turbans on their heads and canes in their hands the warders began to move about on all sides exclaiming "Ma" i.e. (do not make noise) (17). That army, hushed into silence, imitated the form of the ocean abounding in fishes and huge serpents (18). When informed of the mandate of the king that ocean-like army stood silent and motionless the king Jarāshdha, like the preceptor of the gods, addressed them, saying (19):—"United soon let the armies of the kings completely besiege this mountain (20). Let rocky weapons and clubs be got ready and prāshas and Tomaras be placed on high (21). In order to throw up let artizans make ready means of obstructing the speedy fall of weapons (22). Let what, the king of Chedi speaks to heroes engaged in fighting with one another, and inebriete with desire for battle, be carried out (23). Rive this foremost of mountains with Tankas and Khanitras and let kings, expert in fighting, be placed at no distance (24). As long as I do not kill the two sons of Vasudeva let my army remain besieging the mountain (25). You will so besiege this mountain sprung from rocks and you will so obstruct the sky with arrows that even the birds may not go out of it (26). Let the kings, at my command, wait at the base of the mountain and get up on it as soon as an opportunity presents itself (27). Let Madra, the king of Kalinga, Chekitān, the king of Valhika, Gonarda the king of Kāshmira, the king of Karusha, Druma of Kimpurushā, and mountainous tribes ascend the mountain from the other side (28–29). Let Venudari of the Puru race, Vidarbha, king Somaka, Bhoja, king Rukshmi, Mālava, Suryaksha, Drupada, the king of Panchala, Vinda and Anuvinda of Avanti province, the energetic Dantavakra, Chhāgali, Purumitra, the emperor Virat, the king of Koushāmvi, Mālava, Shrutadhanwā, Veduratha, the king of Trigarta, Bhurisrava, Vana and Panchnava, let these kings, powerful like thunderbolt and expert in capturing a fort, get up on this mountain from the north and assail it (30-33). Let Ansumāna's heroic son Kaitaveya, Uluka, Ekalavya, Dridaksha, Jayadratha, ever observant of Kshatriya duties, Uttamoujā, Shālwa, the king of Kerala, Koushika, Vāmadeva, the king of Vidishā and powerful Sukeshi get upon the mountain from the east and rive it as the wind dissipates the clouds (34–36). Myself, Darada and the powerful king of Chedi, shall rive the western side of the mountain (37). In this way let the mountain be beseiged completely on all sides by our men and entertain a terrible fright as from the fall of a thunder-bolt (38). Let the holders of clubs with clubs, Parigha-holders with Parighas and other warriors with diverse other weapons rend this foremost of mountains (39). O ye kings, you shall have, even to day to level this mountain abounding in high, uneven and dangerous rocks" (40).
As the oceans lie encircling the earth, so those kings, at the command of Jarāsandha, stood encircling the mount Gomanta (41). Thereupon the king of Chedi, like unto Indra the king of gods, said:—"What is the use of capturing like a fort this foremost of mountains Gomanta impassable with high trees and abounding in high summits. Covering it on all sides with twigs and woods we shall burn it even this very day. What is the use of making any other effort? Besides the Kshatriyas are tender and they fight with arrows in battle. We should not engage them to fight on foot in a mountain. By besieging or rising above it even the gods cannot rend this mountain. O king, to lay a siege is proper when capturing a fort (42–46). Those, who take shelter on a mountain, yield when they fall short of food, water and fuels. Although we are many in number we should not disregard the two Yadavas stationed in fight. This is not a wise policy. We do not know the strength of those two Yadavas. By their actions they have acquired celestial reputation. And although they are boys they accomplish many difficult feats (47–49). Placing all round this mountain dried grass and woods we shall set fire to them. Consumed thereby they will give up their life (50). If on being burnt they come out of the mountain and approach us we shall, all united, kill them and they too will meet with death" (51).
The kings with all the soldiers liked what the king of Chedi said for their well-being (52). Thereupon as a cloud is stricken with the rays of the sun so that mountain was ablaze with with dried woods, grass and twigs (53). According to the course of the wind and place the light-handed kings set fire on all sides of that mountain (54). Then the fire, excited by the wind, conflagrated on all sides, and with the lustre its flames, accompanied by smokes, beautified the sky (55). Thus the fire, begotten by the collection of woods, began to burn up the beautiful mountain Gomanta abounding in beautiful trees (56). And that burning mountain being rent assunder into a hundred (pieces) huge rocks began to come out from all sides, looking like huge fire brands (57). As the sun, with its lustre, lights up the clouds, so the fire lighted up the mountain with its rising flames (58). It appeared as if pained with molten metals, burning trees and agitated beasts that mountain was weeping (59). From that heated mountain which was being consumed by fire began to come out molten metals of golden, dark-blue and silvery hues (60). With its half enshrouded with the darkness of smoke, that mountain, covered with flames of fire, was shorn of beauty like disappearing clouds (61).