148. The destruction of Vajranābha: an account of Prabhavati
JANAMEJAYA said:-O Muni, O thou the foremost of the pious, I have listened to an account of the stealing away of Bhānumati, the conquest of Keshava, the bringing of Chlālikya from the celestial region,
and the god-like sport of the Vrishnis of incomparable energy in the ocean and many other wonderful subjects. While describing the destruction of Nikumbha you have mentioned that of Vajranābha. O Muni, I am now curious to hear this (1–3).
VAISHAMPAYANA said:—O great king, O descendant of Bharata, hear, I shall now describe the destruction of Vajranābha with an account of the victories of Kāma and Shāmva (4).
O victor of armies, a great Asura, celebrated by the name of Vajranābha, practised hard austerities on the summit of the mount Sumeru.
Pleased with his penances the Divine Brahmā, the grand-father of the world, asked him to pray for a boon (5–6).
O king Janamejaya, there at, that foremost of Dānavas prayed for two boons that even the gods might not kill him, and that he might get the city Vajra where even the air cannot easily enter,
which gives every sort of desiered-for objects even when they are not thought of, which has gardens encircled by walls, many branch cities, and peerless jems of every description (7–9).
By that boon he got what he wanted and the great Asura Vajranābha lived in the city of Vajra (10).
O king, seeking refuge with that great Asura who had obtained this boon, millions of demons lived in that city of Vajra, in his garden and in many charming branch cities.
O king, the enemies of the gods lived there, healthy, well-fed and contented (11-12).
Once on a time, elated with the pride of the boon given in his favour and that of his city the wicked Vajranābha got himself ready to impede the course of the world.
O king, approaching the king of gods he said “O slayer of Pāka,all the three worlds are the common properties of all the high-souled sons of Kashyapa.
I therefore wish to govern the three worlds. If you, O king of gods, do not approve of my proposal, give me battle” (13-15).
O descendant of Kuru, hearing the words of Vajranābha, Mahendra, the foremost of celestials, consulted with Vrihaspati and said:—
“O gentle one, our father, the ascetic Kashyapa, is now engaged in a sacrifice. After its termination he will do what is fair” (16–17).
Thereupon the Dānava went to his father Kashyapa and expressed his desire. Kashyapa said what the king of gods had communicated (18).
“O son, go now to the city of Vajra and live there controlling yourself. After the termination of the Yajna I will do what is fair” (19).
Thus addressed Vajranābha returned to his own city. Thereupon Mahendra went to the city of Dwāravati having many doors and communicated secretly to Vāsudeva what Vajranābha had said.
Thereat Janārddana said “O Vāsava, the horse-sacrifice of Vasudeva is now at hand. After its termination I will kill Vajranabha (20–22).
O lord, O refuge of the pious, even the wind cannot enter into his city if Vajranābha does not wish it. At a convenient hour we will concert measures for entering there” (23).
O descendant of Bharata, honored by Vāsudeva's son in his horse-sacrifice the king of gods set out (24).
Even before the termination of Vasudeva's sacrifice the heroic Vāsava and Keshava, the foremost of celestials, began to think of means for entering into the city of Vajra (25).
During the celebration of Vasudeva's sacrifice an actor, by name Bhadra, pleased the great saints with his beautiful acting.
The leading Munis then asked him to pray for a boon. Thereupon saluting those best of Munis assembled in the horse-sacrifice, the actor Bhadra, resembling the king of gods himself, as desired by Krishna and as if urged on by the goddess of learning, prayed for the following boon (26-28).
THE ACTOR said —“O foremost of Munis, may I be come the food of all the twice-born ones: may I range over the earth consisting of seven insular continents:
may I, without any obstruction, range all over the sky: may I be gifted with strength and be not slain by all creatures mobile and immobile.
May I assume any form I like either of one born, dead or immediately born. May not decreptude overtake me and may the Munis always remain pleased with me” (29–32).
O king, the Munis said “so be it.” That immortal-like one began to range all over the earth consisting of seven insular continents.
He began to show his performances in the cities of the Dānava kings, in Uttarakura, Bhadrāshwa, Ketumāl and the island of Kalāmra.
On the occasion of every Parva, that great actor, who had obtained the boon, used to come to Dwarakā adorned with the Yādavas (33–35).
Thereupon, one day, the Divine Sakra, the king of gods, said to Dhārtarāshtra swans:– “O celestial birds, although you are the carriers of the gods and the pious, still you are our brothers on account of your being begotten by Kashyapa (36–37).
Now the great duty of killing the enemies of the gods awaits us. You should satisfy it. But take care, don't divulge the counsel (38).
If you do not obey the commands of the gods you will meet with a hard punishment. O foremost of swans, you can go anywhere you like (39).
Therefore going to the most excellent city of Vajranābha where no one else can enter you should range in the tanks of his inner appartment (40).
Vajranābha has a jewel of a daughter, peerless in beauty, in the three worlds, by name Prabhāvati who is fair like the rays of the moon (41).
I have heard that her mother has obtained that beautiful daughter by virtue of the boon conferred by the goddess Haimavati (42).
O Swans, her friends has kept that beautiful and chaste maiden for Swayemvara and she too will select a husband of her own accord.
Do you describe to her the various accomplishments, family, beauty, character, and age, of the high-souled Pradyumna (43-44).
When you will find that the chaste daughter of Vajranābha has felt some attachment for Pradyumna, take carefully her news to Pradyumna and return with his message to her.
In this work of an emissary you should, according to your intelligence, govern your eyes and faces. You should thus do me a good turn now (45–47).
O swans, what more shall I speak, you should describe all these accomplishments of Pradyumna to her, which will likely attract Prabhāvati's mind; you should communicate to me and to my younger brother Krishna at Dwāravati daily what happens there (48–49).
You should thus exert yourselves so long as the self-controlled Lord Pradyumna does not carry away Vajranābha's daughter (50).
Those Dānavas, elated with the pride of the boon conferred by Brahmā, are not to be slain by the gods. So their destruction in the battle-field should be brought about by Pradyumna and other sons of gods (51).
An actor, Bhadra by name, has of late obtained the boon (of entering into his city). So the Yādavas, headed by Pradyumna, will enter into Vajranābha's city in his guise (52).
O Dhārtarāshtras, you are to do all that I have said. Besides for doing me this good you should do what more crops up in time. O swans, to enter into the city of Vajra depends on his will. The gods cannot enter there by any means whatsoever (53–54).
149. The celestial swans go to the city of Vajra
VAISHAMPAYANA said:-O king, from before the swans used to go to the city of Vajra. So hearing the words of Vāsava they at once went there (1).
O heroe, those birds jumped into the charming tanks filled with golden lotuses and lilies which could be touched. Although they had come many a time before they now astonished all with their polished and sweet words (2-3).
O king Janamejaya, speaking in sweet words those celestial swans ranged in the tanks of Vajranābha's inner appartment and became his great favourities. He then said to those Dhārtarāstras the following words (4-5).
“You speak these sweet words because you always live in the celestial region. Come here always whenever you will know of a great festival in my house. O swans living in the celestial region, regard this house of mine as your own and enter here confidently” (6–7).
O descendant of Bharata, thus addressed by Vajranābha those birds entered into the palace of the king of Dānavas: for the work of the gods they spoke like men and made acquaintance with all speaking various words (8–9).
At that time the women, who were living in the palaces of Kashyapa's sons (Dānavas) partakers of all forms of blessings, attained to great delight on hearing of that beautiful account of the swans (10).
Thus ranging in the inner appartment of Vajranābha, the swans saw his beautiful and smiling daughter Prabhāvati and made her acquaintance (11).
Amongst them the goose Shuchimukhi contracted friendship with the princess of charming smiles (12).
Relating hundreds of beautiful stories Shuchimukhi created the confidence of Vajranābha's daughter and one day she said to her (13).
“O Prabhāvati, I consider you the most beautiful in the three worlds as regards your beauty, character and accomplishments. I wish to tell you some thing (14).
O you of beautiful smiles, your youth is almost gone: that which is gone does not return like the water of a stream (15).
There is no other happiness to women greater than enjoyment with men in this world. I tell you the truth, O auspicious lady (16).
O you of fair limbs, although ordered by your father to make a free choice, why do you not select one of the gods or Asuras as your husband (17)?
O youthful lady, many a bridegroom, endued with beauty, heroism and other accomplishments, come here and go away disregarded. O lady, when you do not like a bridegroom becoming your family and beauty, why should then,
O you of fair limbs, Rukshmini's son Pradyumna, who has none in the three worlds equal to him, in bravery, accomplishments, pedigree and beauty, come here (18-20)?
O you of a beautiful waist, although he is a man of men, that highly powerful and virtuous-souled one shines like a god amongst the gods and like one of them amongst the Dānavas (21).
Seeing him the women cannot cheque their natural love as the cow cannot cheque its milk and the stream its water (22).
I dare not compare his face with the full-moon, his eyes with lotuses and his gait with that of a lion (23).
O fair lady, what more shall I say? The powerful Lord Vishnu, having brought Cupid (the limbless god, Ananga) under his subjection as one of his limbs, has created him as his son, extracting the very essence of the world (24).
He was stolen away, in his childhood, by the sinful demon Shamvara: having slain him and kept his character unscathed he learnt all his illusory powers (25).
All the accomplishments, that are worthy of being sought for in the three worlds, and all those that you can imagine, exist in Pradyumna.
In his effulgence he is like fire, in patience he is like earth, in lustre he is like a lake.” Hearing it Prabhāvati said to Suchimukhi (26–27):
“O gentle lady, I have heard many a time from the conversation between my father and the intelligent Nārada that Vishnu is living in the land of men (28).
With burning cars, Shrānga (bow) and club he has consumed the races of the Daityas. O honourable lady, he is the great enemy of the sons of Diti and should be shunned by them.
The king of Dānavas collects information about Vishnu from the Asuras who live in the branch cities for his well-being.
O you of sweet smiles, every woman wishes that the family of her husband may be superior to that of her father. If you how ever can find out any means for bringing him here you will show me a great favour and purify our family.
I ask you, O you of sweet words, tell me how Pradyumna, born in the family of Vrishnis, may become my husband. I have learnt from the conversation of elderly Asura women that Hari is a great enemy of the Daityas and gives them great trouble.
I had heard before how Pradyumna was born and how the powerful Shamvara was killed by him. What more shall I say? Pradyumna is always present in my heart.
But the means by which I may be united with him is solely wanted. O friend, learned you are no doubt; still as a maid servant of yours, I appoint you as my emissary.
Point out to me the means by which I may be united with him.” Thereupon consoling her Suchimukhi smilingly said:-(29–38).
“O you of sweet smiles, I will go there as your emissary and communicate to him your great devotion (39).
O you of beautiful waist, O you of sweet smiles, I will so exert that he may come here and you may become the consort of Cupid (40).
O you of fair eyes, regard what I have said as true. Communicate to your father that I speak cleverly; you will reap a great benefit therefrom"?
Thus spoken to by the goose Prabhāvati acted accordingly. The king of Dānavas said to the goose in his inner appartment.
“O beautiful Suchimukhi, Prabhāvati has communicated to me about your cleverness in speaking. Do you describe to us becoming stories.
Tell us what wonders you have seen in this world, not seen before by any and whether worthy or unworthy of being seen by others.” O king, the goose then said to Vajranābha (41–45).
“O foremost of Dānavas, I have seen an intelligent saintly lady, by name Shāndili, perform a wonderful feat by the side of the mount Sumeru (46).
That Shandili, the good friend of the auspicious daughter of the mountain chief (Uma) is large-minded and a great benefactress of the world (47).
I have also seen the auspicious actor, who has obtained a boon from the Munis, who can assume shapes at his will, who always gives food to all in the three worlds and is liked by all.
O sinless hero, that actor travels always in Uttarakuru, the island of Kalāmra, Bhadrāshwa, Ketumal, and other islands.
He knows many songs and dances of the gods and Gandharvas. And with his dancing he surprises the gods (48–50).”
VAJRANĀBHA said:—“O goose, I had heard of this many a time before. The high-souled Siddhas and Chāranas had mentioned this to me (51).
O daughter of a bird, I am also stricken with curiosity for seeing that actor who has obtained this boon. But there is none to speak of those accomplishments of mine to him, hearing which he will come to me (52).
THE GOOSE said :-O foremost of Asuras, that actor is an appreciator of merits. Hearing of accomplished persons he travels over the seven insular continents. O great Asura, if he hears of your great accomplishments, know him as already arrived here (53-54).
VAJRANĀBHA said:—“O auspicious daughter of a bird, O goose ! may good betide you. Do you so arrange that the actor may come here” (55).
Thus despatched on an errand by Vajranābha, the swans went to Krishna and the king of gods and communicated to them every thing (56).
Hearing it Adhokshaja engaged Pradyumna in the work of acquiring Prabhāvati and killing Vajranābha (57).
O descendant of Bharata, resorting to his celestial Māyā Hari sent the Bhaimas there disguised as actors (58).
They dressed Pradyumna as the heroe, Shāmva as his fool, Gada as his companion and dressed other Bhaimas with becoming dresses.
Leading dancing girls were the fit heroines of that party. The actor Bhadra and his party were also suitably dressed.
Thereupon ascending the cars driven by Pradyumna, the great car-warrior Yādavas set out on the mission of the highly powerful celestials.
O king, at that time they all assumed the semblances of men and women as necessary though they were men. Thereupon they arrived at Supura, a dependant city of Vajra (59–63).
150. The Yādavas arrive at the city of Asuras as actors
VAISHAMPAYANA said:-Thereupon king Vajranābha ordered the Asuras living in their own cities, “Give them most excellent rooms (1).
Treat them as guests, give them various jewels and various raiments which please people (2).”
Recieving the order of their Chief they did all this. And arriving there, the actors too, heard of before, excited their curiosity (3).
With great delight they welcomed the actor with presents of jewels (4).
Thereupon the actor, who had obtained the boon, pleased highly the citizens of Supura with his dancing (5).
They gave a performance of the great epic Rāmāyana: the birth of the incomparable Vishnu for the destruction of the king of Rākshasas (Rāvana) (6).
How Lomapāda and Dasharatha had brought for Shānta, the Muni Rishwashringa through prostitutes (7).
In that performance the actors so perfectly personated the characters of Rāma, Lakshmana, Shatrughna, Bharata, Rishwashringa and Sānta, that even the elderly Dānavas were startled and spoke repeatedly of the similarity of their appearances (8–9).
Seeing their dresses, acting, entrance and introduction the Dānavas were filled with wonder. With particular parts of the performance the Asuras were so much pleased and attracted that they repeatedly rose up, expressed their appreciation and gave away charming necklaces of gold and Vaidurja, bracelets and cloths.
After receiving their remuneration the actors, with separate slokas, eulogised the Asuras in order of their family and birth (9-13).
O king, afterwards the inhabitants of the dependant cities communicated to Vajranābha the arrival of the beautiful actors (14).
O Bhārata, the king of Daityas had already heard of it. Now pleased he sent a massenger to bring the actor. At the mandate of the king of Dānavas, the Daityas, living in branch cities, took the Yādavas, disguised as actors, to the charming city of Vajra (15-16).
For their accomodation, a beautiful house, built by the celestial architect, was offered, and necessary articles, by hundreds, were given them (17).
Thereupon having set up a beautiful pandal the great Asura, Vajranābha, made a great festival with the actors (18).
After they had been relieved of toil the highly powerful Vajranābha gave profuse jems and requested them to begin the play (19).
O king, having kept the women of his family behind a screen at a place from which they could see all, the great Asura himself sat with his kinsmen (20).
Then dressing themselves as actors, and arranging for the concert the Bhaimas, of dreadful deeds, went on with the performance (21).
They first played various tunes on musical instruments, as Kansya, Venu, Muraja etc. Afterwards the women, brought by the Bhaimas, sang the Gandharva song Chhalikya, delightful to the mind and ears (22–23).
Then with seven scales, Gāndhāra and others, three Grāmas, and with Rāgas, Vasanta and others, they sang sweetly the song of the sacred discension of Ganga (24).
Hearing that sweet song of the coming down of Gangā set in time and tune Asuras rose up again and again and pleased the actors (25).
For some business the powerful Pradyumna, who had assumed the guise of an actor, Gada and Shāmva conducted the Nāndi.1
After the termination of the Prologue Rukshmini's son sang the hymn, accompanied with beautiful gestures, of the descension of Gangā. Afterwards they began the performance of the drama Rambhābhisara.2
Shura acted the part of Rāvana, Monovati represented Rambhā, Pradyumna Nalakuvara and Shāmva his Vidushaka.3 By their illusory powers the Yādavas represented the scene of Kailāsha (26-29).
They acted how the wicked Rāvana was imprecated by Nalakuvara, worked up with anger and how Rambhā was consoled (30).
After the performance of this drama, the glory of the high-souled Nārada by the heroic Yādavas, the Dānavas were pleased with the dancing of the highly powerful Bhaimas.
They gave them costly apparels, jewelleries, necklaces set with costly jems, beautiful balloons, cars ranging in the sky, elephants coursing in the etherial region, cool and celestial sandal, Agura, and other scents and the valuable jem Chintāmani which gives all that is thought of.
Giving away presents in this way at every scene those Dānavas were deprived of their riches and jewels. Even the women of the Dānava-Chiefs shared the same fate (31–37).
On the other hand, Prabhāvati's friend Suchimukhi said to her:—“O you of fair beauty, I had gone to the charming city of Dwārakā protected by the Bhaimas.
O you of sweet smiles and beautiful eyes, I saw Pradyumna there secretly and told him about your love for him, O you having lotus eyes. Pleased he has appointed this evening for meeting you (38–40).
O you of a beautiful waist, the Bhaimas never speak an untruth; verily to-day you will meet your love” (41).
Hearing it Prabhāvati, filled with joy, said to the goose:—“O fair lady, to-day wait in my room and sleep here. If you live by me I do not fear any body. With you I wish to see Keshava's son.”
The goose said to her lotus eyed friend Prabhāvati “So it will be.” Afterwards with Prabhāvati, she went up to her quarters (42–44).
Thereupon in the upper storey of that house constructed by the celestial Architect, Prabhāvati began to make arrangements against Pradyumna's arrival.
After the completion of the arrangements, the goose, with Prabhāvati’s permission, went away speedily like air for bringing Kāma.
Going to Kāma who was living in the guise of an actor that one of sweet smiles said “you will see her to night”.
And returning speedily she said to Prabhāvati, “O you of expansive eyes, console yourself; Rukshmini's son is coming” 45–48).
Thereupon seeing a fragrant garland filled with bees carried for Prabhāvati, the highly powerful and self-controlled heroe, Pradyumna, the slayer of his enemies, sat there on assuming the form of a bee.
That garland, covered with black-bees, was taken by the maid servants to the inner appartment and kept near Prabhāvati.
O gentle king, when gradually evening set in, the other bees fled away. Then having none to follow him the heroic Bhaima chief slowly sat on Prabhāvati's ear (49-53).
Thereupon beholding the highly charming full moon arise there Prabhāvati, a clever speaker, said to the goose,
“O friend, my limbs are burning, my mouth is being dried up and my heart is filled with curiosity. What is the name of this disease ? The newly-risen full moon of cool-rays is liked by all. It is still creating anxiety in me as if it is not liked by me.
Oh fie on the nature of a woman I I have not seen him—I have wanted him after only hearing of him— still my limbs are burning.
I am saying so of my own accord lest my love may not come. Alas! if he does not come I will meet the same fate with the silly lily.
Alas! Although I am self-controlled stil I have been bitten by serpent-like Cupid (54–58).
The rays of the moon are by nature cool, delightful and charming. But, wonder, they are scorching my body. The wind, carrying the filaments of various flowers, is cool by nature, still it is scorching my beautiful frame like forest-fire (59–60).
I am thinking of being patient, but my weak mind, shattering my resolution, does not allow me to do so. Forsooth, losing control over my mind, I will run mad and be killed, for my heart is trembling and I am looking again and again wildly (61–62).
151. Pradyumna appears before Prabhāvati and marries her
VAISHAMPAYANA said:—Afterwards thinking “this maiden has been completely possessed by me.” Krishna's son delightedly said to the goose:—
“Tell the daughter of the Daitya king, that in the guise of a black-bee, I have come here along with other black-bees, attached to the garland (1-2).
I am now at present under her command. Let her do what she likes to do with me.” Saying this, the beautiful husband of Rati appeared there in his own form (3).
At that time the house was lighted up with the effulgence of the person of the intelligent Madana. And the beautiful rays of the moon were put to shame (4).
As the lord of waters (the ocean) rises with the lord of night (moon) on a Parva day, so Prabhāvati's ocean of love increased on seeing Kāma (5).
Then turning her eyes a little with bashfulness, Prabhāvati, having eyes like lotuses, sat there with her face cast down (6).
Seeing it Pradyumna held, with his own, the hands of thin-built and beautiful Prabhāvati bedecked with handsome ornaments. Then with hairs of his body standing erect he said:—
“Why have you cast down your face resembling the full-moon and acquired after desiring for it a hundred times? Why do you not speak with me (7-8)?
O you of a fair face, do not crush the effulgence of your countenance. Cast off your fear and favour this servant of yours.
There is no more time, O timid girl. The hour for my return has well-nigh arrived. I pray to you with folded hands, shake off your fear.
As you are peerless in beauty and fidelity so according to the condition of time and place favour me by a Gandharva marriage” (9-11).
Thereupon touching fire existing in the jem (he put on) and reciting the mantra the Bhaima heroe Pradyumna performed the Homa ceremony with flowers.
Thereupon holding Prabhāvati by the arm embellished with most excellent ornaments he circumambulated the fire of the jem (12–13).
O king, at that time to keep the honor of Achyuta’s son, Hutāshana, the divine lord of effulgence, the witness of virtue and sin in the world, blazed up.
Thereupon settling in his mind about the Dahshinā (money-gift) the heroic descendant of Yadu said to the goose:-"O bird, remaining at the gate, do you guard us” (14–15).
Hearing it the goose saluted him and went away. Afterwards spending the whole night he, early in the morning, went to the theatre.
Although reluctant Prabhāvati gave him farewell, and he too, thinking in his mind of the beauty of his love, went away.
Thus awaiting the orders of Indra and Keshava, the Bhaimas, for the great work, lived there disguised as actors.
Keeping the secret close those high-souled ones awaited the hour when Vajranābha would go out for conquering the three worlds.
O king, as long as Kashyapa was engaged in his sacrifice so long there did not take place any dissension between the high-souled and virtuous celestials and the Asuras ready for conquering the three worlds (16–24).
Thus while the intelligent Yādavas were waiting there for the proper hour there appeared the rainy season delightful to all creatures (25).
The swans, fleet like the mind, used daily to carry the intelligence of the highly powerful princes to Shakra and Keshava.
Thus well protected by those Dhārtarashtras the highly powerful Pradyumna used to spend every night with the beautiful Prabhāvati (26–27).
The Asuras, possessed by Death, could not perceive that they had been surrounded by the swans and actors in the city of Vajra at the command of Vāsava (28).
By and by, well protected by the swans the heroic son of Rukshmini began to spend even the day in Prabhāvati's house (29).
O descendant of Kuru, on account of his illusory powers, one half of his body used to appear on the stage—and with the other half he lived with Prabhāvati.
The Asuras used to envy the high-souled Yādavas for their prosperity, humility, character, sportiveness, cleverness, simplicity and learning.
Their women used to envy the Yādava women for their beauty, luxury, scents, pure words and conduct (30–32).
O king, Vajranābha's illustrious brother Sunābha had two beautiful and accomplished daughters—one of them was named Chandravati, and the other Gunavati. They daily used to go to Prabhāvati's house (33–34).
One day seeing Prabhāvati engaged in love affairs in her house they asked her about it on account of their confidence in her love for them (35).
She said:—“I possess a learning which can soon bring a desired-for husband and gives prosperity. It has such a wonderful power, that whoever, may he be a Dānava or god, is thought of he at once comes losing all control over himself.
By the power of this learning I sport with the son of a god. See, by my power, Pradyumna has become my most favourite.”
Seeing him, endued with beauty and youthfulness, they were filled with wonder (36–38).
Afterwards smiling gracefully the beautiful Prabhāvati again addressed to her sisters words suited to the time:—
“The gods are always engaged in virtuous acts, ascetic penances and are truthful: on the other hand the great Asuras are haughty, fond of pleasures and untruthful.
So the gods are superior, for victory is there where reign virtue, asceticism and truth (39–41).
I will instruct you in this learning; you may select two celestial youths as your becoming husbands. By my power you will soon get them” (42).
Hearing it the two sisters said to Prabhāvati having beautiful eyes “So it will be.” Thereupon when the honorable daughter of Vajranābha asked Pradyumna about it he mentioned the names of his uncle Gada and the heroe Shāmva for both of them were beautiful, accomplished and valiant (43-44).
PRABHĀVATI said:—Formerly pleased with me Durvāsa conferred on me this learning : it gives good luck and always preserves maidenhood (45).
The great saint said: “He, whom amongst the gods, Dānavas and Yakshas you will think of, will be your husband. I desired for this heroe.
Do you take this learning and you will in no time be united with your loves.”
Thereupon, O king, those two beautiful daughters of Sunābha, filled with joy, accepted the learning from the mouth of their sister and practised it.
Then they thought of Gada and Shāmva. Covered with illusion by Pradyumna those two heroic Bhaimas entered there with him.
Those two heroes, fond of the pious and the slayers of their enemies, espoused them according to Gandharva rites after reciting the mantras.
Of them Gada married Chandravati and Keshava's son Shāmva Gunavati. Thus awaiting the orders of Sakra and Keshava those leading Yadus lived there happily with Asura girls (46-51).
152. A description of the rainy season
VAISHAMPAYANA said:-In the rainy season, while looking at the sky filled with clouds Kāma having, a countenance like the full moon, said to Prabhāvati of beautiful eyes:
“O fair lady, see there appears the moon of beautiful rays covered with clouds like your face covered with hairs. O you of fair eye-brows, see the lightning on the cloud looks beautiful like your handsome gold ornament.
O you of fair limbs, the clouds are discharging torrents of rain like unto your necklace (1-3).
The cranes, emerging in the drops of water, are shinning like the rows of your teeth. O you of fair eye-brows, the lotuses being under water, the tanks full of streams do not look beautiful (4).
The clouds adorned with crane, like beautiful and clean teeth, are appearing like elephants, with huge tusks, about to fight with one another in the forest (5).
O you of beautiful limbs, like unto circlets on your forehead the three coloured rain-bow, adorning the sky and clouds, is gladdening the damsels (6).
Expanding their large feathers, the pea-hens looking perfectly beautiful in the company of their mates and delighted at the muttering of couds, are dancing and emitting notes in return (7).
Displaying their charming beauty for a moment on the turrets other peacocks are dancing on the roofs of the houses, white like the moon (8).
With their feathers exhausted, the beautiful peacocks, adorning for a moment the tops of the trees, are again goining to the naked ground in fear of new grown-grass (9).
The delightful wind, proceeding from cool drops of rain, like sandal-paste, is blowing carrying the fragrance of Sarjā and Arjuna flowers the very friend of Cupid (10).
O you of a fair body, had not this wind brought new showers and removed the exhaustion of sporting it would not have been so much liked by me (11).
What is dearer to men in this season of the union of lovers than the approach of this fragrant wind (12)?
O you of fair body, beholding the banks of the river "overflown with water swans exhausted, and united with Sārasas and Krounchas, are delightfully goining to find out quarters after their heart (13).
O you of beautiful eyes, on the departure of the Swans and Sarāsas emitting notes like the clatter of car-wheels, the rivers and tanks, shorn of beauty, do not appear charming any more (14).
The goddess sleep, informed of the true character of the rainy season and Hari, having saluted the most beautiful Sree, has sought refuge with Upendra, the lord of the world, lying down for rest in the celestial region (15).
O you having lotus eyes, the divine Upendra having fallen asleep the shinning moon, covered with cloth like cloud, is imitating the colour of his countenance (16).
Seeking to please Krishna, all the seasons are showering all sorts of flowers and bringing garlands of Kadamva, Neepa, Arjuna and Ketaka (17).
All the flowers, and trees, with the elephants, having their faces soiled with poison, and filled with bees, are exciting great curiosity in men (18).
As if seeing the sky, pressed down by the weight of clouds surcharged with water, your beautiful face, breast and thighs have entered into a ditch (19).
Beholding these charming clouds as if adorned with garlands of cranes it appears that they are showering grains on earth for the behoof of the world (20).
As a powerful king makes the infuriated wild elephants fight with his own so the wind is setting clouds surcharged with water against one another (21).
The clouds are pouring unearthly water, purified by air and delightful to sparrows, peacocks and other birds sprung from eggs (22).
As the twice-born ones, fond of truth and religion, recite the Riks encircled by their pupils, so the bulls are roaring with cows in the pasture ground (23).
One of the virtues of the rainy reason is that women take pleasure in living always in the company of their lovers (24).
O beautiful lady, the only defect that I perceive of the rainy season is that the moon, resembling your countenance, does not come in view, having his body possessed by the cloud-like Graha (25).
In this season when the moon appears in view at the interval of an approaching cloud, the people, as if with delight, behold a friend returning from a foreign country (26).
Their eyes, on beholding the moon, the witness of the lamentations of women suffering from separation, enjoy that festivity which those of the women, separated from their lovers, do on seeing them. So it appears to me: but this is not the fact (27).
The view of the moon is like a festival to the eyes of those women who are united with their lovers, and is like a forest-fire to those who suffer from separation, so the moon is the source of both pleasure and pain to women (28).
In your father's city there is the effulgence of the rays of the moon even in its absence; so you cannot form an idea of the merits and demerits of the moon and for this I praise him before you (29).
By practising hard austerities which are resorted to by the pious he has attained to the region of Brahmā which others can with difficulty acquire and is worshipped by all.
The Brāhmanas celebrate the glories of the great Soma in sacrifice with Sāman verses (30).
When the sacrificial fire was being brought by Pururavā from the region of the Gandharvas it was spoiled on the way. While searching that place a fig-tree was seen.
Collecting fuels from that tree the three fires were engendered. So it is that the moon, the lord of trees and herbs, revived the spoiled fire from the fig-tree.
Chandra (the moon) is the father of Budha, the author of most excellent deeds whose son was the king Pururavā (31).
O beautiful lady, formerly when his ambrosial body was drunk by the dreadful Munis the high souled Soma desired for Urvasi, the foremost of Apsaras (32).
In his family the intelligent Ayu attained to the celestial region, through the tips of the Kusa grass and secured the dignity of a demi-god and the heroic Nahusa acquired the dignity of the king of gods (33).
The moon, in whose family, the Divine Lord Hari, the creator of the world is born, for a work of the gods, as a Bhaima chief, remains always encircled by the daughters of Daksha (34).
In his family was born the high-souled Vasu, as if the flag of his race, who, by his deeds, attained to the dignity of a Lord Paramount;
the king Yadu, the foremost of the lunar race, in whose family, the Bhojas, resembling the king of gods, were born and who became the Lord Paramount, was also born in the family of the moon (35–56).
O you having lotus eyes, in Yadu's family, born in the lunar race no king has been born who is wily, atheistic, unrespectful, ugly and coward (37).
You are the daughter-in-law of an accomplished prince as you are the mine of accomplishments. Therefore bow unto Iswara fond of the pious.
O lady, the foremost of Purusha Nārāyaṇa, the refuge of the grand-father, the gods and the worlds, is your father-in-law. Bow unto him (38-39).
153. Vajranābha wants to conquer the celestial region
VAISHAMPAYANA said:—After the termination of the sacrifice of Kashyapa of incomparable energy the gods and Asuras repaired to their respective habitations (1).
After the end of the sacrifice Vajranābha too, desirous of conquering the three worlds, went to Kashyapa who told him (2),
“O Vajranābha, hear what I say if you think my words are worthy of your hearing. Sakra is the eldest of you all and the foremost in accomplishments:
he is endued with great ascetic powers, is strong by nature, devoted to the Brāhmanas, grateful, the king of the whole world and the refuge of the good and the pious. Because he is engaged in the wellbeing of all creatures he has obtained this sovereignty over the world (3-5).
O Vajranābha, you will not be able to vanquish him but yourself will be killed. As one who excites the anger of a serpent meets with his own destruction, so you will in no time be destroyed” (6).
O Bhārata, as a man, desirous of meeting with death having his limbs tied by the noose of Death, does not take medicine so Vajrānābha did not approve of the words of Kashyapa (7).
Having saluted Kashyapa, the preserver of the world, that highly wicked and irrepressible one began to make arrangements’for conquering the three worlds (8).
O king, he collected his kinsmen, warriors, and friends. He first set out for conquerring the region of the celestials (9).
At that time the highly powerful deities Indra and Upendra had sent the Swans there for bringing about Vajranābha's destruction (10).
Hearing of this intelligence from the Swans the high-souled and the highly powerful Yadus thus consulted and thought:—
“Forsooth Vajranābha will be killed now by Pradyumna. But Vajranābha's daughter and Sunābha's daughters are their devoted wives.
They are all inciente and the time for their delivery is near at hand. What should we do now?” Having settled this they asked the swans to communicate every thing truly to Sakra and Keshava, and they did so to those two gods.
They said to the Swans:—“No fear: you will have beautiful sons like Kāma endued with all accomplishments; even when in the womb they will master all the Vedas with their auxilliaries.
Your sons will at once grow to youth and they will be masters of all future topics and various scriptures” (11–17).
O Lord, thus spoken to the Swans returned to the city of Vajra and communicated to the Bhaimas what Sakra and Keshava had said (18).
Prabhāvati gave birth to a son, omniscient and youthful after his father (19).
The son Chandraprabha, resembling Gada, whom Chandravati gave birth to after a month, was equally youthful and omniscient (20).
Gunavati too gave birth to a similiarly beautiful son by name Gunavān, youthful and omniscient (21).
These Yadu boys began to grow up in the palaces of Indra and Upendra mastering all the Shastras. They used to move about on the turrets of the palaces and at the desire of Indra and Upendra they were seen (by the Daityas); know it for certain (22-23).
As soon as they saw them the Daityas, stationed in the sky, respectfully communicated it to Vajranābha who was desirous of conquering the celestial region (24).
Hearing it the irrepressible king of Asuras, Vajranābha said:—“Arrest them who have trespassed into my house” (25).
O descendant of Kuru, thereat ordered by the intelligent king of Asuras the soldiers guarded all the quarters. According to the mandate of the Asura king, the destroyer of his enemies, there arose on all sides exclamations, “Arrest them speedily kill them ” (26–27).
Hearing it the mothers, fond of sons, began to weep in fear. Pradyumna encouraged them, saying:—“So long we are alive and firm you need not fear. May you fare well. The Daityas will not be able to do any thing to us.” (28–29).
He then said to the be wildered Prabhāvati:—“O lady, your father, uncles, brothers kinsmen and other relatives are waiting with clubs in their hands.
For you they deserve our respect and honor. But the time is very dreadful. The Dānava kings, desirous of killing us, will fight with us. If we bear it we shall have to die. If we fight we will meet with sucess.
Consult with your two sisters and tell us what we should do for we are now under your orders” (30–33).
Placing her hands on her forehead and kneeling down Prabhāvati, weeping, said to Pradyumna:
“O descendant of Yadu, O slayer of your enemies, take up your arms and protect yourself. If you yourself survive you will see your wife and sons. Remember the honarable Vaidarbhi and Aniruddha and save yourself from this peril (34–36).
O son of Upendra, the great and intelligent Rishi had conferred on me the boon that I would lead a blameless life for ever, would not be a widow and my sons would live.
I have this hope that the words of the Rishi, effulgent like the sun and fire, will not be falsified (37-38)”
Saying this and rinsing her month, the intelligent Prabhāvati, the jem of a woman, handed over a sword to Rukshmini's son and gave him a boon, saying, “acquire victory” (39).
Bending low his head and bowing unto it the virtuous souled Pradyumna delightedly accepted the sword offered by his devoted wife (40).
Chandravati delightedly gave to Gada one Nishtringsha and Gunavati gave another such weapon to the highly powerful Shāmva (41).
Thereupon the powerful Pradyumna said to Hansaketu who saluted him “O slayer of enemies, remain here with Shāmva and fight with the Dānavas.
I will fight in the sky, protecting all the quarters, with the slayer of the enemies.” Saying this Pradyumna, the foremost of those conversant with illusions, created a car with his Māyā.
He made the thousand-headed Nāga Ananta, the foremost of their class, his charioteer (42–44).
As fire ranges on grass, so he, ascending that best of cars, and gladdening Prabhāvati, began to move about in the midst of the Asura army (45).
With cresent-shaped arrows, dreadful like serpents, some with sharp heads and some blunt he began to assail the sons of Diti (45).
The Asuras too, resolute and maddened with battle fury, with various weapons struck the lotus-eyed son of Kamalā's lord (47).
Krishna's son cut off the arms of some decked with Keyuras and the heads of many (48).
The heads and bodies of the Asuras, sundered with the razor of the highly powerful Pradyumna, filled the surface of the earth.
The king of gods, the victor of armies, along with the gods, began to witness with pleasure the battle between the Daityas and Bhaimas (48–50).
The Daityas, who ran after Gada and Sāmva, met with destruction like a boat in a mighty ocean (51).
Thereupon Hari, the lord of gods, seeing that dreadful battle, sent his own car to Gada and asked Mātali's son Suvarchhā to become its driver.
The Lord Indra sent his Airāvata to Shāmva and engaged Pravara to ride it. He sent Jayanta as an assistant to Rukshmini's son (52–54).
With the permission of Brahmā, the creator of the world and the guide of all good works, Sakra, well-read in the regulations of all good works,
had sent there the car driven by Mātali's son and the Airāvata with the celestial youth Jayanta and the best of the twice-born Pravara (55–56).
Thinking “his ascetic virtue is gone and this wicked one is to be killed by the Yādavas” the Bhutas entered wherever they liked (57).
Gradually entering into their palaces the highly powerful Pradyumna and Jayanta began to destroy the Asuras with a net-work of arrows (58)
Krishna's son, invincible in battle, then said to the irrepressible Gada:—“O Upendra's younger brother, the king of gods has sent for you this car with the horses.
The highly powerful son of Mātali is its driver. This elephant Airāvata, ridden by Pravara, has been sent for Shāmva (59–60).
O younger brother of Acyuta, there will be a great Pujā of Rudra at Dwārakā to-day. After its termination the highly powerful Hrishikesha will come here to-morrow.
According to his orders we will kill this sinful Vajranābha together with his kinsmen who is elated with the pride of conquering the city of gods (61–62).
Methinks, we should so carefully concert measures that he may not kill us with our sons (63).
The destruction of one's own sons in this world is more than his death. Therefore the learned should protect their sons by all means” (64).
Having thus commanded Gada and Shāmva the highly powerful Pradyumna made, by his illusory power, millions of his own self and dispelled the dreadful darkness created by the Daityas.
Seeing him, the destroyer of enemies, the king of gods was highly pleased (65–69).
As the Divine soul lives in all human souls so the creatures saw Krishna's son in every one of the enemies (67).
The highly powerful son of Rukshmini thus fighting the night elapsed and three fourths of the Asuras were killed (68).
At that time when Jayanta repaired to the Ganges issuing from Vishnu's feet for reciting his evening prayers, Krishna's son fought alone with the Daityas.
And afterwards when Pradyumna recited his evening prayers in the etherial Gangā the highly powerful Jayanta alone fought with the Daityas (69-70).
154. The destruction of Vajranābha
VAISHAMPAYANA said:-Thereupon after the sun, the eye of the world, had risen for three Muhurttas the deity Hari came there riding on Garuda, the enemy of the serpents (1).
O descendant of Kuru, the king of birds Garuda, coursing more quickly than even the swans, air and the wind, went to Sakra in the etherial region (2).
Coming near Vāsava, the lord Krishna duly blew the conch Panchajanya which increased the fear of the Daityas (3).
Hearing that sound Pradyumna, the slayer of his enemies, came near his father Keshava who said to him “Speedily kill Vajranābha” (4).
Afterwards he again said to him “Go there on Garuda's back". Saluting the foremost of celestials Indra and Upendra he did so.
O emperor Bhārata, riding on Garuda, fleet like the mind Pradyumna approached his great rival Vajranābha (5–6).
Seated on Garuda firmly the the heroic Pradyumna, well read in the use of all weapons, struck Vajranābha (7).
The highly powerful Vrajranābha was wounded on the breast with a club by the high-souled Krishna's son seated on Garuda.
That Daitya heroe, sorely assailed by Pradyumna with his club, lost consciousness; and bewildered like one dead he vomitted blood again and again (9).
Thereat Krishna's son, irrepressible in battle, told him “Be consoled”. Thereupon on regaining his consciousness in a moment the heroic Vajranābha said to Pradyumna:-"Well done ! Oh highly powerful Yādava.
By your prowess you have become an illustrious enemy of mine. Now is the time for me to strike you in return; wait here firmly (10-11).”
Saying this and roaring like a hundred clouds the king of Daityas discharged, with great force, a huge club adorned with bells (12). O king, wounded sorely on his forehead with that club that foremost of Yadus, Pradyumna, vomitted blood and lost his conciousness (13).
Seeing it the divine Krishna, the slayer of his enemies, blew his Panchajanya conch as if consoling his son. At the sound of that Panchanjanya bow the highly powerful Pradyumna revived and stood up.
O Bhārata, beholding Pradyumna consoled, all the worlds especially Indra and Keshava were greatly delighted (14-15).
O Janamejaya, afterwards according to Krishna's desire his discus, set with thousands of sharpened axles and destructive of the Daityas, came into the hand of his son.
Saluting the high souled Indra and Upendra he discharged it for destroying his enemy. O Bhārata, that discus, discharged by Nārāyaṇa’s son, separated Vajranābha's head from his body before the very presence of the Daityas (16–18).
The dreadful Sunābha, bent upon killing his enemies and taking delight in battles, was killed by Gada in the battle-field although he was very careful.
With sharpened arrows Shāmva, the aggrandiser of his enemies, converted in the battle-field, the enemies of the immortals into the family members of Yama. After the destruction of the great Asura Vajranābha, Nikumbha, in fear of Nārāyaṇa, fled in the city of Shatpura (19–21).
In this way, after the irrepressible enemy of the gods, Vajranābha had been slain, the two high-souled Haris came down to the city of Vajra (22).
Having consoled the boys and old persons stricken with fear those two foremost of celestials established peace there (23).
O king, thereupon following Vrihaspati's advice and consulting (with him) about the present and future (arrangements) the highly powerful and great Indra and Upendra divided Vajranābha's kingdom into four parts.
O king, one-fourth of that kingdom, gained by conquest, was given to Jayanta's son Vijaya, one-fourth to Pradyumna's son, one-fourth to Shāmva's son and the remaining one-fourth to Gada's son Chandraprabha (24–26).
O king, with great pleasure Sakra and Keshava divided into four parts also the four koti villages and one thousand prosperous branch cities like the town of Vajra of the kingdom of Vajranābha.
O heroe, the heroic Vāsava and Keshava also divided, into four parts, various warm clothings, deer-skin, cloths and jewels (27–28).
Thereupon those heroic kings, the great descendants of Sakra and Mādhava, were annointed there before the Rishis by the gods Sakra and Krishna with the water of Gangā issuing from Vishnu's feet, accompanied with the music of celestial bugles (29–30).
Vijaya, from before, could range in the etherial region, Mādhava's descendants, on account of the virtues inherited from their mother, practised it also (31).
Having thus installed them all the Divine Vāsava said to Jayanta “O heroic victor of armies, it behoves you to protect all these kings. O sinless one, of them one is a perpetuator of my race and the other three are born in the family of Keshava.
By my command none amongst creatures will be able to kill them. They will acquire practice of going to the celestial region and Dwārakā protected by the Bhaimas through the etherial way.
Give them, as they like, elephants born from those of the quarter,horses born from the race of Ucchaisrava and chariots constructed by the celestial Architect himself (32–35).
O heroe, give Gada and Shāmva two sons of the elephant Airāvata capable of coursing in the sky named Shatrunjaya and Ripunjaya by which these two Bhaimas may come here by the etherial way for seeing their sons and may return to the city of Dwāravati protected by the Bhaimas” (36–37).
Having issued this command the divine Purandara returned to the celestial city and the Lord Keshava to Dwārakā (38).
The highly powerful Pradyumna, Gada and Shāmva waited there for six months. And after the kingdoms of their sons had been firmly established they returned to Dwārakā (39).
O immortal-like king, those kingdoms still exist by the side of the mount Sumeru and will flourish so long the world subsists (40).
After the termination of the war of clubs and the departure of the Vrishnis to the celestial region Gada, Pradyumna and Shāmva repaired to the city of Vajra (41).
O king, after living there for a long time, they, by their respective virtuous deeds and the favour of Janārddana, the Creator of the world, again returned to the celestial region.
O king, I have thus described the history of Pradyumna. It showers blessings, fame and long life and destroys the enemies.
Dwaipayana has said that the sons and grandsons, of the persons who reads or hears it, become freed from diseases and multiply riches and health. He also attains to great fame (42-44).
