Harivamsha

by Bibek Debroy

  ‘Samkarshana realized that he was in danger. Perched on the shoulders of the daitya, the handsome one spoke to Krishna. “O Krishna! I am being carried away by this daitya, who is like a mountain peak in his radiance. He has exhibited great maya and assumed the form of a human. What should I do to chastise the one who is evil in his intelligence? In his insolence, the radiant Pralamba has doubled his size.” Krishna knew about the conduct and strength of Rohini’s son. Therefore, he smiled. Amused, he replied in words of assurance. “I see. It is evident that you have adopted the traits of a man and have kept it a secret that you pervade the universe. You are the supreme mystery among all mysteries. Remember the self that you adopt at the time of the destruction of the worlds, when they immerse themselves in the ocean. Submerge yourself in your own self. Remember your own conduct and behaviour as the ancient god in the water. Remember the form from which Brahma resulted. The sky is your head. The water is your body. The earth is your forgiveness. The fire is your mouth. Your breath is the life force in all the worlds. It is you who created Manu through your mind. You have a thousand faces. You have a thousand limbs. You have a thousand feet and eyes. You have a navel with a lotus in it. You are the one with a thousand rays. You are the slayer of enemies. The residents of heaven see what you display to the worlds. Who deserves to know what has not been uttered by you earlier? In the worlds, everything that deserves to be known has been instructed by you earlier. Even the gods do not know what is known to you alone. The residents of heaven do not see that space has been generated from your body and that they have also been created by you. They only worship your artificial form. The gods have not seen your limits. Therefore, it has been said that you are infinite. You are subtle. You are great. You are one. You are subtle and difficult to comprehend. You are the eternal pillar and support on which the universe is established. You are the one who holds up the entire universe, with its immobile and mobile objects. The four seas are your extension. The four varnas are your division. You are the lord of the four yugas in the worlds. You are the one who enjoys the fruits of the four kinds of sacrifice. It is my view that what I am to the worlds, you are also that. Both of us belong to the same body. For the welfare of the universe, we have divided ourselves into two. I am the eternal god of the worlds. You are the eternal Shesha. Our body, divided into two, holds up the universe. I am what you are. You are the eternal one and so am I. We come from a single body. We are immensely strong and have decided to divide ourselves into two. Why are you behaving in this foolish way? Strike the danava on his head. O god! Using your fists, which are like the blow of the vajra, strike the enemy of the gods on his head.” Thus, Krishna reminded Rohini’s son about his ancient nature. The one who pervades the inside of the three worlds became full of strength. Using his fists, which were like the blow of the vajra, the mighty-armed and brave one struck the evil Pralamba on the head with great force. His skull was crushed and penetrated his body. Without a head and without life, he sunk down on his knees and fell down on the ground. Pralamba’s body was scattered through the universe, dispelled, like clouds in the sky. The shattered head and body began to exude blood, like the red-complexioned current that flows down from the summit of a mountain. Having slain Pralamba, Rohini’s powerful son controlled his own strength and embraced Krishna. Krishna, the gopas and the gods in heaven were satisfied at the daitya having been slain and pronounced benedictions of victory over the immensely strong one. The gods situated in heaven pronounced, “The daitya has been killed through strength. The child is undecaying in his deeds. He will be known as Baladeva.”701 Because of his strength, people on earth came to know him as Baladeva. A daitya who was unassailable even to the gods was slain through his deeds.’

  Chapter 59

  Vaishampayana said, ‘In this way, Krishna and Bala702 roamed around in the forest and spent the monsoon months. When they returned to Vraja, the brave ones heard that the gopas in Vraja desired to observe Shakra’s festival. Curious, Krishna spoke these words. “What is this festival of Shakra that everyone is happy about?” An aged gopa replied in these words. “O son! Listen to the reason why we perform a festival in Shakra’s honour. O destroyer of enemies! Shakra is the lord of the gods and of the clouds. O Krishna! He is the eternal guardian of the worlds and this festival is for him. The clouds are urged by him and are adorned with his weapon. The crops follow his command and are generated from the new clouds. He is Puruhuta Purandara,703 the one who ensures water in the clouds. When the illustrious one is pleased, he satisfies the entire universe. When that god is worshipped, he ensures the crops and we and other men enjoy them and obtain subsistence from them. When that god showers in the worlds, crops result. The earth is satisfied and the universe is seen to be like amrita. Even when the calves have fed, the cows yield an abundant supply of milk. Grass grows and the cows and the bulls are nourished. There is no lack of crops. There is no lack of grass. Cattle and people do not suffer from hunger. This is seen to be the case when the clouds yield forth rain. Shakra milks the sun and provides the divine water. This new supply of milk is held by the clouds and flows from the clouds. Stirred by the wind, the clouds create a loud noise. Because of the force they have accumulated, people think that they are roaring. In this way, the clouds are united with the wind. The thunder has a sound like that of the vajra and seems to shatter the inside of everything. The vajra crushes the clouds and releases water from the sky. The many kinds of clouds wander at will, but Shakra is the lord and they are his servants. Sometimes, the clouds are scattered, signifying a bad day. Sometimes, there is a pearly white drizzle. Sometimes, the sky is thick with clouds. In this way, rain is formed by the sun and milk is generated from cows. For the sake of all the worlds, Parjanya showers down rain on earth. Since he showers down, all the kings are delighted with Shakra. We and other men worship the great lord of the gods.” Krishna heard the aged gopa’s words about Shakra’s dominion.

  ‘Damodara knew about Shakra’s powers. But he spoke these words. “O gopa! We are gopas who wander around in the forest. We earn our subsistence from the richness of cattle. Therefore, know that cows, mountains and forests are our gods. Agriculture is subsistence for farmers. Trading is subsistence for merchants. Cattle are supreme for us and these are said to be the three means of subsistence.704 Supreme divinity is constituted by whatever form of knowledge one is united with. If a man obtains fruits from someone, but performs good deeds in the name of someone else, such a person obtains a double misfortune—in this world and in the world hereafter. There is a boundary at the end of the field. It has been heard that there is a forest at the end of the boundary. There is a mountain at the end of the forest. Therefore, our refuge is determined.705 It has been heard that, in the forest, mountains can assume whatever forms they wish. Assuming their own forms, they find delight in their own respective summits. They706 assume the form of lions with manes and tigers, supreme among taloned ones. They protect their own respective forests and scare those who want to cut down trees. There are those who are evil in conduct and are performers of harsh deeds. Despite earning a living from the forest, when they act in a perverse way, they kill them.707 Brahmanas perform sacrifices through mantras. Farmers perform sacrifices through ploughing. We gopas should perform a sacrifice to the mountain. We should worship the mountain and the forest. It seems desirable to me that gopas should perform a giriyajna708 in the forest. We should perform this rite at a fortunate place, under a tree, or at the foothill of the mountain. There, let us measure out the ground and slay animals at the sacrifice. Let us milk all the cows in the herd. What is the need to reflect further? Let all the cows be decorated with autumn flowers and let us circumambulate this supreme mountain. Having done this, let us again go to the forest. It is the agreeable and beautiful season of autumn. Clouds, the stores of water, have departed. The cows have obtained plenty of tasty grass that is full of energetic qualities. The priyakas709 have blossomed. The clumps of reeds are sometimes fair and sometimes dark. There is tough grass
everywhere. The sound of peacocks cannot be heard in the forest.710 The sky sparkles and no water can be seen there. There are no cranes and there is no lightning. The clouds that still exist are like elephants that are not in musth. The remaining clouds are not troubled by the wind of the monsoon. Having begun to shed their heavy covering of leaves, the trees seem content. The sky seems to be ready for a coronation.711 The white-complexioned clouds are like a headdress. The swans are like whisks. The full moon is like a sparkling umbrella. The water has diminished in all the waterbodies. The swans seem to be laughing at them and the cranes have abandoned them. The river is advancing towards her lord.712 The two chakravaka birds are like her breasts. The banks are like her hips. The swans are like her smile. When it is night, night lotuses bloom in the water. There are stars in the sky, competing with each other. There are flocks of intoxicated curlews. The paddy fields are ripe and pale. Having enjoyed this beauty, the mind finds pleasure in the forest. With blooming lotuses, ponds, lakes, wells, paddy fields,713 rivers and pools are blazing in their beauty. Pankajas, padmas714 and other white flowers and blue utpalas are increasing the beauty of the waterbodies. Peacocks have got over their desire. The wind is blowing gently. There are no clouds in the sky. The ocean is quiet. As the seasons have progressed, the peacocks are relaxed in conduct and have ceased their dancing. Because of the scattered peacock feathers, the earth seems to possess many eyes. Yamuna’s banks used to be dirty with mud. But the banks are now covered with kasha flowers.715 Swans and herons have made their nests there. Paddy has ripened in the fields and the forests. Birds are shrieking, eating crops and aquatic plants. At the time of the monsoon, with the onset of the rains, the grass was tender. It has turned hard now. The moon has discarded its garment made of clouds. Ignited by the qualities of autumn, it seems to dwell happily in the clear sky. The cows yield double the quantity of milk and the bulls possess double the stamina. The forests are doubly prosperous and the earth is covered with crops with qualities. The stellar bodies are free from clouds. There are lotuses in the water. The minds of people are content. In the autumn, since the sky is free of fierce clouds, the sun blazes with its sharp energy and its rays dry up the earth. Kings desire to obtain victory and conquer the earth. They advance towards other kingdoms, infusing vigour in their soldiers. The mind is attracted towards the colourful beauty of the forests, with the coppery-hue of bandhujiva flowers and many regions covered with mud. Trees, adornments of the forest, are found in the forest. There are blossoming asanas, saptaparnas, kovidaras, ishusahvas, nikumbhas, priyakas, svarnakas, srimaras, pichukas and ketakis in every direction.716 In Vraja in particular, autumn has manifested itself in the form of the beautiful women of Vraja, with the sound in the vessels as its laughter. There is no doubt that in the world of the gods, the residents of heaven are waking up the god who has the bird on his standard,717 having happily slept during the monsoon. After the monsoon has withdrawn, excellent crops are obtained during the autumn. We should worship the god who is the mountain and especially the cows. Let us decorate their horns with peacock feathers. Let there be bells on their necks and autumn flowers. Let us start giriyajna and worship the cows for our good fortune. Let the gods worship Shakra and let us worship the mountain. There is no doubt that we should use our strength to perform a sacrifice for the cows. Do this if you agree with me and if you are my well-wisher. There is no doubt that cows must always be worshipped in every way. If you have been assured by me, if you are pleased with me and if you desire prosperity, then act in accordance with my words. Do not think about it.”’

  Chapter 60

  Vaishampayana said, ‘Those who earned their living from tending to cows heard Damodara’s words, which were like amrita. Without any uncertainty, they replied, “O child! Your great words increase the delight of the gopas. All of us are pleased with your intelligence, which leads to the prosperity of men. You are our refuge. You are our delight. You are the one who knows. You are the succour. You are the one who grants freedom from fear. There is no well-wisher like you. You are the one who has created this peaceful Vraja. We are happy in this Gokula. We dwell here in peace, with all our enemies pacified. It is as if we have come to heaven. Since your birth, you have performed valorous tasks on earth, those that are extremely difficult for even the gods to accomplish. Knowing this, and your pride, there is wonder in our minds. In strength, excellence, fame and valour, you are supreme among mortals, like Purandara among the gods. In beauty, prosperity, favours, face and smiles, you are supreme among mortals, like the moon among the gods. There is no other man who is your equal in attire, form, childhood behaviour and strength. O lord! You have spoken words about giriyajna. Like the ocean against the shoreline, who is capable of transgressing them? O son! From today, we stop Shakra’s sacrifice and start a prosperous sacrifice to the mountain, which you have ordained for the welfare of the gopas and the cows. Let us arrange for food, altars and delicious milk. Let beautiful vessels be arranged near the wells. Let large pots be prepared for payasam and food that is licked.718 Let all the kinds of food, eatables and peya be brought. Let there be vessels for meat and amusement. Let us spend three nights in collecting milk and every kind of milk product. Let buffaloes and other animals that will be eaten be given grain. Let all the gopas be involved in arranging for this sacrifice.” There was happiness in Vraja and great delight throughout Gokula. There was the blaring of trumpets and bulls bellowed. Calves mooed, increasing the joy of the gopas. There were lakes of curds and whirlpools of ghee. There were rivers of milk. Heaps of meat were readied and mountains of rice were prepared. When the sacrifice commenced, the mountain overflowed with cattle. There were satisfied gopa men and beautiful gopa women. The sacrifice commenced by placing kindling on the fire. With brahmanas, the gopas performed the sacrifice near the mountain. When the sacrifice was over, Krishna used his maya to assume the form of the mountain and consumed the rice, the milk, the excellent curds and the meat. The best among brahmanas were satisfied by being fed well. When they stood up, they were delighted in their minds and cheerfully uttered words of benediction. After the bath at the end of the sacrifice, as he desired, Krishna drank the milk. Assuming his divine form, he laughed and said, “I am content.” The gopas saw Krishna stationed at the forefront, astride the summit of the mountain and in the form of the mountain, wearing divine garlands and smeared with celestial unguents. The lord enveloped everything with his celestial form. He bowed down with the gopas and worshipped his own self.719 The gopas were astounded at the sight of the divinity astride the supreme mountain. They said, “O illustrious one! We are your servants. What work should we servants undertake?” From the mountain, he addressed the gopas in a powerful voice. “From today, if you are compassionate, you should worship me in the form of cows. I am your foremost god. I am auspicious and will satisfy all your desires. Through my powers, you will possess ten thousand cows and will enjoy them. In every forest, I will be auspicious towards all those who are devoted to me. Just as I am stationed in heaven, I will remain present with you. These are famous gopas, Nandagopa and the others, who are stationed here. Pleased with them, I will grant these gopas great prosperity. Be satisfied. These cows will quickly have calves. There is no doubt that I am supremely delighted with them.” As a token of worship, the innumerable herds of cows and thousands of bulls circumambulated the supreme mountain. Milk-yielding cows and calves were adorned with garlands and anklets. There were hundreds and thousands of cattle with garlands on their horns. They were followed by a thick crowd of cowherds, smeared with unguents on their limbs and attired in red, yellow and white garments. Their armlets were made out of peacock feathers and they carried staffs in their hands. Their hair was arranged and bound, with peacock feathers fixed at the ends. In the assembly, the gopas looked even more radiant. Some rode on bulls, while others danced happily. Other cowherds quickly ran after the cows. When the circumambulation and worship by the cows was over, the form of the mountain instantly vanished.720 With the gopas, Krishna
entered Vraja. They were astounded at giriyajna having been undertaken.’

  Chapter 61

  Vaishampayana said, ‘When his sacrifice was stopped, Shakra, lord of the gods, was extremely enraged. He ordered the clouds known as Samvartaka to shower down rain.721 “O clouds! O elephants!722 Listen to my words. If you wish to do what brings me pleasure, place devotion to your king at the forefront. Devoted to Damodara, Nandagopa and the other gopas who have arrived in Vrindavana, have shown disrespect towards my sacrifice. It is said that the livelihood of gopas is based on cows. Therefore, use wind and rain to oppress the cows for seven days. With the terrible rain, I will myself go there, astride Airavata. I will release rain and storm that are like the vajra. With that torrential rain, you will ride on the wind. Vraja and the cows will be destroyed and their lives on earth will be over.” In this way, the lord instructed all the clouds. The chastiser of Paka wished to counter Krishna’s instruction. In every direction, dark and terrible clouds enveloped the sky. They were like mountains and their rumbling was fearsome. They were adorned with Shakra’s bow and gave rise to lightning. The clouds ensured that the sky was covered in darkness. Some clouds were like an array of elephants. Others were as radiant as crocodiles.723 Other large clouds looked like mountains in the sky. Like a herd of supreme elephants, their bodies seemed to be bound to each other. They covered the entire sky, signifying the beginning of extremely bad times. The clouds began to shower down rain that was in the form of human hands, the trunks of elephants and bamboo poles. In the eyes of men, it was as if the fathomless and infinite ocean had taken over the sky. Extremely terrible times commenced. The birds stopped flying and diverse types of animals started to flee. In every direction, mountainous clouds rumbled in the sky. Those terrible clouds were in the sky and it was as if the sun and the moon were asleep. Because of that excessive rain, the earth became deformed. Because of the thickness of the clouds, the radiance of the planets and stars disappeared. Without the rays of the sun and the moon, everything was dark. Water was repeatedly released from the clouds. Everywhere, the earth overflowed with water. The peacocks called, but the other birds were silent. The rivers swelled and flowed downwards. The frogs were swept away in the flood. The clouds thundered and the rain roared. Because of that sound, the grass and trees trembled. The large number of gopas was afflicted by fear. They exclaimed, “The end of the worlds has arrived and the earth has become an ocean.” The cows were immobile and petrified, weeping in their moos. Their ears did not move. They could not move their hooves and faces. The hair on their bodies was wet and stood erect. Their flanks and breasts were emaciated. Some were exhausted and gave up their lives. Some were afflicted and fell down. Other cows suffered from the cold and the rain and fell down with their calves. Some mother cows tried to give shelter to their calves under their bodies. Others were exhausted and gave up. Deprived of food, their stomachs were thin. Vanquished by the rain, some cows quivered and shrieked in their misery. Young calves raised their faces towards Damodara. In agony, with afflicted faces, they seemed to tell Krishna, “Save us.” There was carnage among the cows. These were terrible times and there was fear for the gopas. On seeing this, Krishna was filled with anger.