25 Is this creature that’s appeared the son of a god? We don’t know. He can only be inferred from his deeds, which are superhuman—they even surpass those of the gods. 26 In his infancy, when he was still a breastfeeding baby and he wanted some breastmilk, he drank up the dangerous bird Pūtanā along with her life. 27 Then, in a pool on the Yamunā, he tamed the serpent Kāliya, a denizen of the underworld, led him out of the pool in no time at all, and made him disappear. After performing that trick, the son of cowherd Nanda came up out of the water again safe and sound. 28 He made Dhenuka fall lifeless from the top of a palm tree. 29 As for Pralamba, whom the gods couldn’t have countenanced in battle: the boy killed him with one fist, as if he were an amateur.*30 The boy prevented Vāsava’s festival, and when a rainstorm arose from Vāsava’s fury he held it in check and kept the herd of cattle dry by lifting up Mount Govardhana. 31 And he killed mighty Arishta at the cattle station, ripping out his horn. Something other than a child has taken the form of a child and is amusing itself with childhood games!
32 This is the catalogue of his deeds while living in the cattle station. Danger is close at hand for Keshin—and for me, certainly. 33 It’s as if the one who killed me previously, in my former body, is standing in front of me now, wanting to fight. 34 But why, when he has the power of a god, must he play around as a miserable human cowherd enfeebled by death? And why must he do it in my cattle station? 35 Argh! Who is this god who’s hidden his true form under an inferior form and is amusing himself like a fire in a charnel-ground?
36 They say that once, in connection with another concern of the gods, Vishnu, in the form of a dwarf, seized this broad earth. 37 After assuming the form of a lion, mighty Vishnu killed Hiranyakashipu, the grandfather of the Dānavas. 38 Once, after assuming an inconceivable form on the summit of Mount Shveta the White, Bhava brought down the Daityas with his attack on the triple city.*39 Brihaspati’s son Kacha Āngirasa may have looked after Shukra Bhārgava, but after gaining access to demonic magic, he caused a drought for the demons.†40 The god with a thousand faces, endless, eternal, and imperishable, assumed the form of a boar and raised the earth out of the restless ocean. 41 Long ago, after the nectar was created, Vishnu assumed the form of a woman and caused a terrible war between gods and demons. 42 And even before that, when the gods and Daityas came together with the nectar as their objective, Vishnu—known here as Akūpāra—supported Mount Mandara.‡43 He also divided his essence into four parts in the house of Dasharatha, and as the part named Rāma, he killed Rāvana.
44 In this way, assuming various forms in what is effectively fraud, this god does what he needs to for the success of the gods. 45 So this boy is surely Vishnu, or Shakra the prize of the Maruts, come here because he wants to overpower me. It’s just as Nārada told me!
46 In this connection, Ugrasena my lord, there are doubts in my mind over Vasudeva. It’s because of his special plan that we’ve come to this state of distress. 47 For I met Nārada the brahmin once more, in the Khatvānga Grove, and he spoke to me a second time, as follows:
48 Kamsa, you made a great effort to kill the baby, but those deeds of yours were rendered fruitless by Vasudeva in the night. 49 Kamsa, you should know that the little girl you threw down onto the stone that night was the daughter of Yashodā, and that Krishna is the son of Vasudeva. 50 Vasudeva is an enemy in the guise of a friend, and he switched those two babies around that night, planning for your death.
51 That daughter of Yashodā has killed the two mountain-dwelling Dānavas Shumbha and Nishumbha, on the highest peak of the Vindhya range. 52 She’s had her consecration, and she answers prayers. Attended by gangs of sprites, she’s praised by violent brigands and delighted when large animals are offered. 53 She’s blessed with a pair of jugs, one full of liquor, one full of meat, and she’s decorated with peacock-tails and bright peacock-feather armbands.
54 Her forest rings with the cries of crows and excited jungle-cocks. Full of herds of goats, full of birds roaming free, 55 it resounds with the sounds of lions, tigers, and boar. Its woods are dense and deep and surrounded by wilderness on all sides. 56 By way of decoration there are wonderful urns, chowries, and mirrors, and there’s the sound of hundreds of celestial musical instruments playing. That’s her domain on the Vindhya mountain, created according to her distinctive genius. 57 Bringing fear to her enemies, she dwells in that charming place eternally, enjoying herself immensely, honoured even by deities.
58 And the other baby is the one called Krishna, the son of cowherd Nanda.
Here Nārada told me that the reason for this was: the fateful deed. He said: 59 The one who was born to kill you will be a relative. He’ll be a Vāsudeva, the second son of Vasudeva.
60 So this boy is actually that Vāsudeva, the mighty son of Vasudeva. By rights he’s my relative, but in his heart he’s my mortal enemy. 61 If a crow stands on someone’s head with both feet, it will peck both their eyes with its beak, greedy for meat, 62 and in exactly the same way this Vasudeva here, with his sons and relatives, is cutting at my roots and gnawing at my flanks. 63 Even the killing of an unborn child, a cow, or a woman can be forgiven, but there’s no heaven for someone who’s ungrateful, particularly if they’re a relative. 64 An ungrateful person brings a vicious kind of friendship, and as a consequence they soon tread the path that’s followed by the fallen. 65 An evil-hearted person who perpetrates evil upon an innocent is made to tread the cruel path that leads to hell.
66 As your kinsman I deserve your respect, Vasudeva, because I’ve performed the obligatory duties, behaved properly towards figures of authority, and done favours for my relatives. Or perhaps you think your son deserves more of your respect than I do? 67 Deep in the forest, shrubs are destroyed when a squabble between elephants gets violent, but when the fight is over the elephants feed together. 68 It’s exactly the same for relatives, but once that moment of rupture has occurred, the injured relative bears a grudge, and is on the lookout for an opportunity.
69 You’re trouble, Vasudeva. I’ve deliberately helped you to thrive, but you’re out to ruin the family—the family to which you’re very much opposed. You’re intolerant and fond of enmity. You’ve always been an evil-minded cheat. 70 Though I honoured you with rank, Vasudeva, age hasn’t brought you wisdom, you fool. While occupying a position of responsibility you’ve brought the Yadu clan into a lamentable state. 71 Someone doesn’t become an elder because of their white hair, even if they’re a hundred years old. The most venerable person is actually the one who’s mature in judgement, 72 but your habits are crude and you’re not very advanced in judgement. You’re an elder only in age, like a dry cloud in autumn.
73 What do you really believe, wrongheaded Vasudeva? That Kamsa will be killed and your son will rule Mathurā? 74 Your hopes are in vain, you who’ve grown old in vain. Such fantasies are futile. Only someone who didn’t want to live would stand against me. 75 Without a worry in your mind, you want to harm someone who trusted you. So I’m going to pay that back on your two sons, while you watch.
76 I’ve never killed an elder, a brahmin, or a woman, and especially not a relative, and nor will I in future. 77 You were born and raised here, nurtured by my father. You’re the husband of my cousin. You’re the first guru of the Yadus, 78 honoured as a guru by wise and virtuous Yadus, and numbered within the well-known larger set of universal emperors. 79 But when in future we’re reduced to being reviled by the wise, will we all behave in the same way as you do now, as a leader of the Yadu herd? 80 Whether I’m killed or whether I prevail, the Yadu representatives who circulate among the wise will be covered in shame because of Vasudeva’s wicked ways. 81 Even if your scheme to get your son to kill me in combat is successful, it’s not the kind of behaviour that inspires confidence, and the reputation of the Yadus will suffer. Think about that.
82 An implacable hostility has arisen between the two of us, Krishna and I. The Yādavas will have peace only when one or the other of us is dead.
83 Akrūra here, the ge
nerous master, must go quickly and fetch cowherd Nanda and the cowherds from the herding station, to pay their taxes at my command.
84 Tell cowherd Nanda to bring the monsoon tax and come quickly to the town, along with all the cowherds. 85 Tell him that Kamsa and his chief priest and advisers definitely want to see both of Vasudeva’s sons, Krishna and Sankarshana. 86 I hear that those two know how to fight in the arena, that they’re two warriors who’ll rise to the occasion, their resistance solid, their concentration immense. 87 Two of our own wrestlers, both of them trained, skilled in combat, and familiar with the joy of victory, will fight with those two. 88 It is imperative that I see those two godlike boys, my cousin’s principal sons, who live at the cattle station and roam in the forest.
89 Announce in the herding station, in the presence of its inhabitants, that the king is pleased to host a bow-festival. 90 During the festival the herds must stay in comfort nearby, and everything that those who are invited might need should be in constant supply, so that 91 they can be given whatever they want in the way of milk, ghee, yoghurt, and whey, and the ovens can be stacked with food.
92 Go quickly, Akrūra. Do as I say and fetch those two, for I’m curious to see Sankarshana and Krishna. 93 When they arrive it’ll make me very happy, and when I’ve seen that potent pair I’ll make arrangements as appropriate. 94 If they should hear this command of mine proclaimed and yet fail to arrive in timely fashion, I may of course punish them. 95 But when it comes to children, gentleness—the first method*—is crucial, so you must bring those idlers quickly all by yourself, using only sweet words. 96 Do me this rare favour, faithful Akrūra, if Vasudeva hasn’t turned you against me.
97 While he was being abused as described, Vasudeva resembled a Vasu god. He kept hold of himself without trembling, as if he were the ocean. 98 While shortsighted Kamsa was pelting him with hurtful words, he focused his mind on forbearance and gave no reply. 99 Those who saw him repeatedly being insulted on that occasion voiced their displeasure again and again, but they did it under their breaths, with their faces turned downwards.
100 Majestic Akrūra, however, perceiving things with divine sight, was like a thirsty person who’d found water. He was delighted to be dispatched, 101 and without wasting a moment the generous master left Mathurā in high spirits, to see the lotus-eyed boy for himself.
66. Andhaka’s Response
1 Vaishampāyana said:
When the Yadu bulls saw Vasudeva the Yadu bull being abused, they all put their hands over their ears and considered him as good as dead. 2 But Andhaka had great presence of mind and was an expert spokesman, and he addressed Kamsa firmly and concisely, in plain speech, with verve. He said:
3 In my view this laboured speech of yours isn’t praiseworthy, son. It’s not appropriate, especially not between relatives, and the wise would disapprove of it. 4 It’s said—and you should take note of this—that if you weren’t a Yādava, brave sir, the Yādavas wouldn’t make you into a Yādava against your will. 5 The Vrishnis don’t deserve praise with you as their leader, son. But whether you’re a prince born in the Ikshvāku lineage who left it in order to found a lineage of your own, 6 or whether you’re a Bhoja, or a Yādava, in any case you’re still Kamsa, and whether you’re shaved clean or wearing dreadlocks, my boy, your head’s still the one you were born with. 7 Ugrasena here has our sympathies, since he’s the unfortunate man who sired a son like you, the defiler of our family.
8 The wise don’t proclaim their own virtues, my boy. Virtues may match the Veda in value, but they only become truly virtuous when someone else proclaims them. 9 The lineage of the Yadus deserves to be reviled by kings across the broad earth, since you—a fool, family-killer, and idiot—are their leader! 10 According to the speeches that you make calling yourself a good man, you’re a good man. But it’s not through words alone that the task is accomplished and one’s character made visible.
11 Who would deem it right to discard a humble guru like Vasudeva, who’s worthy of respect even from the eminent? One might just as well deem it right to kill a brahmin. 12 The elders should be sought out and honoured, my boy, for they’re like fires, and their anger can burn people up—even people who feel secure. 13 A restrained and distinguished sage can always travel the path of propriety, my boy, like a fish travelling through water. 14 In this world the elders are like fires, but you’re trying to burn them, and all you’re using is arrogant and hurtful speech. It’s as if a ritual offering were to be made without the Vedic formulae being uttered.
15 If you’re reviling Vasudeva on account of his son, then I dismiss your miserable words as vain prattling. 16 Just because a son is cruel, that doesn’t make his father cruel, for fathers have terrible troubles on account of their sons. 17 If Vasudeva concealed his infant son, and if you think he shouldn’t have, then you should ask your own father what he thinks. 18 Because you upbraid Vasudeva and belittle the Yadu lineage, you’ll taste the poison that comes from the opposition of Yādava sons. 19 If what Vasudeva did with his son was wrong, then why didn’t Ugrasena destroy you when you were a baby? 20 People who know about duty call a son a son (putra) because a son always saves (trā) his ancestors from the hell called Put.*
21 Krishna is a Yādava by birth, and so is young Sankarshana, and so are you, although you differ from them because you have hostility in your heart. 22 Now that you’ve abused Vasudeva and provoked his son, you’ve surely roused the feelings of all the Yadus in this place. 23 And because you hate Krishna, and because you’ve censured Vasudeva, the following bad omens must foretell disaster for you:
24 Snakes feature nastily in our dreams towards the end of the night, and we interpret them as signs indicating the town’s impending widowhood. 25 In the sky the fierce red planet has turned retrograde, grazing the star Svātī with its beams.* Birds cry harshly. 26 At dawn and dusk a grisly jackal comes out of the charnel-ground and goes around the town, exhaling showers of sparks and howling repeatedly. 27 A meteor has fallen onto the face of the earth with a thunderous sound. The earth shakes without explanation, right up to her mountain peaks. 28 A bank of clouds has swallowed the morning twilight, holding back the sun and its rays. Birds and wild beasts are howling and behaving weirdly. 29 The sun has been swallowed by Svarbhānu, and night has come during the day. The directions have been struck by dry lightning and covered with plumes of smoke. 30 Clouds beset by thunder and lightning have been raining blood. The deities have been shaken off their pedestals, and the birds are deserting their roosts.
31 We’re observing all the bad omens that the soothsayers list as signs of a king’s impending death. 32 You’re hostile towards a relative, you neglect your royal duties, and you get angry without good cause, so you must be the one for whom disaster is imminent.
33 Idiot, how can you have peace of mind when you erroneously abuse faithful Vasudeva, a godlike elder? 34 This very day we renounce the affection we used to have for you. You’re not fit for our lineage, and we’ll serve you no longer.
35 Akrūra the generous master is the lucky one, for he’ll see Krishna, the indefatigable forest-dweller with the lotus-petal eyes. 36 Your behaviour has succeeded in cutting the lineage of the Yadus down to its roots, but Krishna will bring relatives back together and make it whole again. 37 Your mind is ripe for death, so you can say whatever you like: wise Vasudeva has already forgiven it. 38 But what I’d like you to do, Kamsa, is go to Krishna’s house along with Vasudeva, and make friends with him.
39 Kamsa’s eyes turned red as he listened to Andhaka’s speech, and since he was then too angry to say anything at all, he retired to his own home. 40 All the learned Yādavas retired to their own homes as well, talking about Kamsa’s animosity and not knowing what to think.
67. The Killing of Keshin
1 Vaishampāyana said:
As for Akrūra, he was longing to see Krishna, and he departed as directed, on a superb chariot that travelled as fast as thought. 2 As for Krishna, auspicious signs appearing on his body foretold an enco
unter with a relative as important as his father.
3 Just before this, Ugrasena’s son Kamsa, the king of Mathurā, had sent a messenger to Keshin, the One with the Mane, because of Krishna Upendra—to arrange the latter’s death. 4 After listening to what the messenger said, Keshin went to Vrindāvana and plagued the cowherds. He was a formidable persecutor of people, 5 an irascible and untamable Daitya horse, enterprising in his evil. He caused great destruction, eating the flesh of people, 6 eating the flesh of cows, killing cows and cowherds. With nothing to stop him, the crazy horse did as he pleased. 7 The forest where Keshin the evil Dānava horse lived was scattered with human bones and looked like a charnel-ground. 8 He dug the earth up with his hooves, destroyed trees with his charging, rivalled the wind with his whinnies, and offended the sky with his prancing. 9 The evil horse lived in the forest shaking his mane, mad, monstrous, and too mighty, following Kamsa’s example.
10 The Daitya horse wanted to kill all cowherds. Behaving like Kalmāshapāda Saudāsa,* he made the whole forest uninhabitable. 11 That malefactor spoiled the great forest: no one who lived on the forest went there, neither people nor herds of cows. 12 He made the path near that district impassable. His conduct was perverted by his madness, and he kept on eating human flesh.
13 Once, at daybreak, the furious beast was following the sound of some human beings, and impelled by the law of time, he came upon a company of cowherds. 14 When they saw him, the cowherds and the women and children ran away screaming, and sought out Lord Krishna, the lord of the world. 15 Krishna heard the calls of the cowherds and the sound of women crying. He reassured them, and then ran towards Keshin.
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