Krishna's Lineage

by Simon Brodbeck

  33 When you destroyed Rāvana and his army out of infatuation, for the sake of a woman, I don’t think that was right. Your great deed was despicable. 34 Although you’d set out to live in the forest under a solemn vow, you struck a blow upon a poor monster. Such behaviour is unheard of among good people. 35 The virtuous behaviour of good people, which leads to the good and happy state, isn’t born of anger, but you killed him out of infatuation, and brought forest-dwellers into disrepute. 36 Rāvana’s the lucky one, since he was killed in battle, whereas you followed the code of the vulgar, killing him because of a woman, while you were under a solemn vow.

  37 That idiot hadn’t conquered his senses. You might have killed him in battle, but fight now in battle with me—if you’re man enough.

  38 As he listened to what the envoy said, Raghu’s descendant had kept his composure and showed no signs of agitation. Being someone who told the truth, he now said with a smile:

  39 Envoy, you’ve said this out of respect for the one who sent you, but it’s not true, since you’re accusing me of wrongdoing, when I’m completely steadfast and the soul of the Veda. 40 If I’m confused about the true path, or if Rāvana was killed, or if my wife was abducted, why should he complain? 41 Good people are not sullied by mere words—they remain on the good path always, in their dealings with good people and with others, as if a divine will will provide. 42 The envoy has fulfilled his task, so now leave, envoy, without delay. In these parts, people like me don’t attack the mediocre who boast about themselves. 43 This is my younger brother Shatrughna the Foe-Slayer, a tormentor of his foes. He’ll respond to that Daitya with battle, you idiot.

  44 After hearing this, the envoy left with Sumitrā’s son Shatrughna, as authorised by Raghu’s descendant, the great king. 45 Travelling swiftly, Sumitrā’s son arrived at the Dānava’s great forest and set up camp at the edge of the forest, looking forward to the fight. 46 Then the Daitya, enraged by the envoy’s message, came out of the forest and stood there face-forward for the fight.

  47 That was a vicious duel between Sumitrā’s son and the Dānava. In the face of battle, both of them were resolute warriors. 48 They slammed each other with sharp and straight arrows, but neither of them became weary or turned away from the battle. 49 Then, as the duel continued, Sumitrā’s son injured the Dānava with arrows, and then deprived him of his spear. The Dānava was on the wane. 50 In that great battle Shatrughna the Foe-Slayer, the tormentor of his foes, lifted up a sword with a golden hilt, and cut off Lavana’s head with it.

  51 After he’d killed the Dānava in battle, Sumitrā’s sensible son, to the delight of his allies, used a missile to cut down the Daitya’s forest. 52 Sumitrā’s son knew the right thing to do, and after he’d cut down the forest he approved the founding of a town, for the benefit of the region.

  53 That town is named Mathurā. She was built by Shatrughna in the olden days, on the site of Madhu’s Forest, after he’d killed the Dānava in battle. 54 She’s a very noble town, with a wall, watchtowers, and gateways. She’s prosperous, populous, and full of luxurious mansions, 55 gardens, and groves. She’s well-bounded and sturdy, with high walls. Her belt is the hurdle of the moat, 56 her armlet a series of watchtowers, her earrings the finest palaces, her mouth a well-guarded gateway, her laughter the noise at the crossroads, 57 her men healthy heroes. Bustling with elephants, horses, and chariots, she looks lovely on the bank of the Yamunā, like a half-moon. 58 She’s a fortress with fine markets, she’s proud of her collection of jewels, and the god sends rain down upon her fertile fields at the right time.

  59 So, furnished with its men and women, that town came to prominence, and the Shūrasena country was populated. 60 In that town, the king was a valiant son of the Bhoja family known as Ugrasena Fierce-Army, whose energy was as ample as his army. 61 And Vishnu, who should become his son but Kālanemi, that enormous Daitya you killed in the war over Tārakā.

  62 He’s a bulbous-eyed king named Kamsa. His power is as clear as a lion’s, and he’s famous across the earth, strengthening the lineage of the Bhojas. 63 But he’s vicious. He makes the other kings who rule the earth nervous, and they can’t trust him. Having strayed away from the true path, he inspires fear in all creatures. 64 Imbued with the same old arrogance, his cruel heart intent on cruel deeds, he makes his subjects’ hair stand on end. 65 He pays no heed to the laws for kings, brings no happiness to his own side, and does no favours for his own realm. He’s fierce, and always wanting taxes.

  66 That Kamsa there in Mathurā is the one you defeated in battle, transformed. Feeding on flesh, he plagues the people with his demonic soul. 67 And the demon as strong as a horse, who was known as Hayagrīva Horse-Neck, has been born after him as a stallion called Keshin, 68 a villain with a mane and a harsh whinny who lives alone and unbridled in Vrindāvana, the Swarming Forest, feeding on human flesh. 69 Bali’s son Arishta, the great demon who can change shape at will, has taken the form of a bull, with a hump. He’s become the enemy of the cows. 70 Diti’s son Rishta Daitya, who ranks high among the Dānavas, is Kamsa’s mount, in the form of an elephant. 71 The arrogant demon famous among the Daityas by the name of Lamba is now named Pralamba, and lives in the Bhāndīra banyan tree. 72 The Daitya called Khara, a prize demon, has become Dhenuka. That Daitya roams in the dreadful palm-forest, chasing people away. 73 Varāha and Kishora, both of them important Dānavas, have been born as Chānūra and Mushtika, and have taken to the stage as exhibition wrestlers. 74 And, killer of Dānavas, the two Dānavas Maya and Tāra are amusing themselves in Prāgjyotisha, Naraka Bhauma’s town.

  75 You smashed these Daityas down and banished them, Vishnu, but they’ve taken human form and are oppressing human beings on earth. 76 They all hate the stories of you, and they kill people devoted to you. Surely, out of your kindness, these Dānavas should be destroyed.

  77 They fear you in heaven, they fear you in the ocean. Kālanemi would fear you on earth, but he’d never fear anyone else. 78 You were the only one who was able to kill him, bearer of fortune. When that vile Daitya fell from heaven, he came to the earth, 79 but after he’s lost his way on earth and been killed in his human body, it’ll be difficult for him to get back to heaven while you’re paying attention, Keshava.

  80 So Vishnu, you yourself must come, and the two of us must travel to the face of the earth. Send yourself forth of your own accord, for the destruction of the Dānavas. 81 For it’s in your unmanifest forms—which are by turns visible and invisible to the supreme gods—that the gods you created will be produced on the earth’s surface. 82 Vishnu, if you come down Kamsa will be destroyed, and the matter that the earth came here about will be accomplished. 83 You’re the master of the mission to the Bhārata lineage, you’re the vision, you’re the most essential aspect. So come, Hrishīkesha, and kill those Dānavas on earth.

  45. Vishnu’s Descent

  1 Vaishampāyana said:

  Madhusūdana, the supreme lord and master, smiled as he listened to what Nārada said. Then he responded with a handsome speech:

  2 Since you speak to me for the sake of the triple-world, Nārada, we must hear the last word from Brahmā, who organises everything.

  3 I know that the Dānavas have been born on earth in embodied form. Having assumed their various forms, the Daityas are causing trouble. 4 I know that Ugrasena’s son Kamsa has appeared on the earth. I know that Keshin is a Daitya in the form of a horse. 5 I know the elephant with the water-lily crown, and the wrestlers Chānūra and Mushtika. I know that Arishta Daitya has the body of a bull. 6 I know about Khara, and the great demon Pralamba. Brahmin, I know about Pūtanā, the daughter of Bali. 7 Brahmin, I know about Kāliya, the serpent who lives in a pool of the Yamunā, keeping his body submerged for fear of Vinatā’s son Garuda. 8 I know that Jarāsandha stands at the head of the earth’s rulers, and I’m well aware that Naraka is in the fortress of Prāgjyotisha.

  9 I’m keenly conscious that the great Bhārata drama depends on me. I understand everything about how those kings wil
l take their places. 10 I’ve foreseen that they’ll be destroyed in their human bodies, and that after they’ve died they’ll be received in Shakra’s heaven.

  11 I’ll go to the terrestrial world and become human, and then I’ll concentrate on bringing myself into contact with the enemy. 12 I’ll kill all those great demons, Kamsa and the rest, extinguishing each one with whatever method serves. 13 I’ll make use of my various techniques as appropriate, for the enemies of the main gods have to be killed in battle.

  14 When the great ones—gods, divine seers, and light-elves—sent off their portions for the earth’s sake, they did so with my consent, 15 for it was a decision that I’d already made, Nārada. But Grandfather Brahmā hasn’t yet appointed a home for me. 16 What shall I be born as, in what place, and what guise shall I wear when I kill them in battle? Tell me that, Grandfather.

  17 Brahmā said:

  Listen, mighty Nārāyana, as I tell you the means of achieving your goal.

  Who will beget you upon the earth? And who will be your mother? 18 Where will you be born, strong-armed god? You’ll be born on earth as the builder of a family, and you’ll preserve the whole great lineage of the Yādavas, 19 and after overthrowing those demons and building up your own great lineage, you’ll set down a marker for human beings. Learn about it from me.

  20 Vishnu. Some time ago, at great Varuna’s great rite, Kashyapa stole the sacrificial milking cows. 21 The fact was that two of Kashyapa’s wives, Aditi and Surabhi,* didn’t want the cows that Varuna was giving away. 22 Then Varuna came to me, bowed his head in respect, and said:

  The guru has stolen my cows, your holiness. 23 And now that he’s got what he wanted, the guru won’t let me have the cows back. He was obeying Aditi and Surabhi, two of his wives. 24 Those cows of mine are ageless and divine, my lord, and yield whatever one desires. They roam across all the oceans, protected by their own fiery energy, 25 and they stream with supreme milk that doesn’t spoil, milk that’s like the nectar of the gods. Who apart from Kashyapa would have been able to overpower those cows of mine?

  26 Brahmā, you’re the one who has to keep everyone under control, whether the miscreant be a king, or a guru, or anyone else. You’re our final recourse. 27 If the powerful aren’t punished when they ignore their duty in the world, then, guru of the world, there’ll be no boundaries for the people. 28 In any case, what must be must be, and your holiness is able to do what needs doing. Return my cows, and then I’ll return to the ocean.

  29 The divine cows are your essence, Brahmā. What the cows are, you eternally are. In the worlds you’ve made, cows and brahmins are known to be equivalent. 30 Cows must be rescued as a priority, for when they’re rescued, they rescue the brahmins, and then, once the cows and the brahmins are rescued, the world will be rescued.

  31 That’s what Varuna the lord of the waters said to me, your highness. So, realising the true significance of the cows, I put a curse upon Kashyapa. I said:

  32 With the part of himself which he used to steal the cows, the great Kashyapa will go to earth and become a cowherd. 33 His two wives—the one called Surabhi, and Aditi the mother of gods—will both accompany him as well.

  34 So as a result of this, Kashyapa’s part, who shares Kashyapa’s distinctive energy, is living on the face of the earth, among cows. He’s called Vasudeva. 35 Not far from Mathurā there’s a mountain called Govardhana, and he’s busy there with his cows, paying his taxes to Kamsa. 36 That wise man Vasudeva’s two wives, Devakī and Rohinī, are Aditi and Surabhi.

  37 Descend there, Madhusūdana, for the good of the worlds. These heaven-dwellers are encouraging you with benedictions for victory. 38 Send yourself down to the face of the earth of your own accord, and satisfy Devakī and Rohinī with one child each.*39 At first you’ll be a mere boy with the characteristics of a cowherd, but then you must grow, strong-armed god, as you did long ago when you took your three strides. 40 Using yourself and your extraordinary power to keep yourself secret within your adopted form, you must roam the rich earth, bringing pleasure to thousands of cowgirls. 41 Lucky are the ladies who’ll see your body adorned with its garland of forest flowers, Vishnu, as you tend the cattle and race around the woods.

  42 Strong-armed Vishnu, with your lotus-petal eyes. When you’re a youngster living with the cowherds, the world will be young again. 43 While you’re grazing cattle in the forest, and racing around the cowpens, and diving into the Yamunā, lotus-eyed god, your devotees will follow their hearts’ desire and take pleasure in you.

  44 Vasudeva’s life will be a good life, since you’ll call him daddy and he’ll call you son. 45 For whose son could you become other than Kashyapa’s? And Vishnu, who’s capable of carrying you apart from Aditi? 46 So depart, using your own special method, for the sake of victory. As for us, Madhusūdana, we’ll go back to our own home.

  47 Vishnu allowed the gods to depart, and when he was alone in his heavenly home he travelled to a place of his own, in the northern part of the ocean of milk. 48 There on Mount Meru there’s an inaccessible cave called Pārvatī the Cave of the Mountain, which he always visits when he takes his three strides on full-moon days. 49 Lord Hari wisely left his old body there, and then he put himself to work in the house of Vasudeva.

  * * *

  * The cosmogony in this chapter features various scenarios known from previous Sanskrit texts. In Rigveda 10.90 the primeval cosmic person is sacrificially dismembered to form the world. Here, as shown by v. 19 below, he seems also to play a role within sānkhya cosmogony, whereby the world emerges from the primordial matrix. In due course, the label ‘cosmic person’ is also applied to various patriarchs and Manus.

  † Eight points of the compass, plus up and down.

  * Vaishampāyana narrated the origins of these creatures at Mbh 1.59–60.

  † See Mbh 1.60.9.

  * Dhruva is Polaris, the Pole Star.

  † The seven seers are listed at Hv 1.29 above. They are a constellation, the Plough or Big Dipper.

  * The story of Prithu is told in more detail at Hv 5–6 below.

  * In some other texts, this speech does lead to Nārada being cursed by Daksha (see e.g. Doniger O’Flaherty 2004: 46–48); but here in the Harivamsha Nārada is instead punished by being made to suffer the indignity of being born again—and born again as Daksha’s grandson, as if to make up for the loss of Daksha’s sons and ensure Daksha’s goodwill towards him thereafter.

  † This verse indicates that in his present birth Nārada is the son of Kashyapa and Asiknī. Since Asiknī is now also Daksha’s wife, Nārada would be in a position of potential rivalry with her sons by Daksha, which fits with his behaviour towards them. Kashyapa, as Nārada’s father, intervenes in vv. 12–13 below to avert the curse and solve the problem.

  * Here and below, Vaishampāyana plays fast and loose with the map of Daksha’s daughters and their offspring. The map is there, but sometimes the beings listed are not located within it, or the order of presentation is unexpected.

  † Skanda is fathered by both Fire and Shiva. For his birth story, see Mbh 3.213–20.

  ‡ The Krittikās are the constellation of the Pleiades, or the Seven Sisters.

  * The three worlds are (or the triple-world is) arranged as upper, middle, and lower.

  † Here Vaishampāyana returns to the enumeration of Daksha’s daughters. These are the ones given in marriage to Kashyapa. Thirteen were mentioned in v. 24 above; twelve are listed in this verse, but there is also Priyā at vv. 8–13. Thirteen—the twelve listed here, plus Khasā—are mentioned, with their offspring, below.

  ‡ So far we’ve heard about eight Vasus, eleven Rudras, and twelve Ādityas.

  * On Bāna see further Hv 106–13 below.

  * For Arjuna’s defeat of the Paulomas and Kālakeyas, see Mbh 3.170.

  † Presumably these are the offspring of Daksha’s daughter Krodhavashā (see Hv 3.45 above).

  * For the lineage of Atri down to Anga and his son Vena, see Hv 2.7–19 above.

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nbsp; † Ritual offerings have to be accompanied by specific exclamatory mantras.

  * This explanation for the Sanskrit word for son alludes to the father’s postmortem dependence on his son, as explained in Hv 11–12 below. The hell called Put seems to have been devised simply to allow this pun (compare e.g. Manusmriti 9.138).

  * The story of Madhu and Kaitabha is told below, at Hv 42.14–33.

  * For these seven, see again Hv 1.29–33 above.

  † For Manu the son of the self-born, see again Hv 1.36–2.4 above, where he is apparently Āpava, Vasishtha, and Vairāja.

  ‡ Creation as described in Hv 3 above was said to have taken place in the era of Manu Svārochisha (Hv 3.94).

  * All ten sons of Manu Chākshusha were named at Hv 2.16–17 above.

  * Six past, one present.

  † For Manu Sāvarna son of Vivasvat, see Hv 8 below.

  * The more accurate figure of seventy-one was given at Hv 2.4 above, but even that figure was approximate: 1000 ages divided by 14 Manus yields 71.43 ages per era.

  † The four ages, krita, tretā, dvāpara, and kali, are each more degenerate than the last. After the kali age, the sequence begins at krita again. See e.g. Mbh 3.186.17–23. The word ‘age’ (yuga) is used for each of these four, as well as for each cycle of four.

  ‡ Perhaps one such destruction is described at Hv 2.34–46 above.