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Shri-Shuka said, ‘Having heard what the devarshi had said and having ascertained the views of the assembly and Krishna, the immensely intelligent Uddhava spoke. Uddhava said, “O god! As stated by the rishi, you must assist the sacrifice of your father’s sister’s son, but you must also protect those who have sought refuge. O lord! The rajasuya sacrifice can only be performed after a person’s wheel has conquered all the directions. Therefore, Jara’s son must be defeated. In my view, both tasks can be accomplished. Through this, a great objective will be accomplished by us. O Govinda! The kings will be freed from their bondage. Thereby, your fame will increase. That king possesses the strength of ten thousand elephants and is impossible to withstand. He is strong. Other than Bhima, there is no one who is his equal in strength. He can be defeated in a duel, not when he is with one hundred akshouhinis. He is so devoted to brahmanas that he never refuses a request made by a brahmana. Vrikodara ⁶⁵⁸ should go to him in the garb of a brahmana and request him. In your presence, there is no doubt that he will kill him in a duel. You are the supreme lord. You are time. Hiranyagarbha and Sharva, ⁶⁵⁹ responsible for the creation and destruction of the universe, are but your forms. In their homes, the queens will sing about your extensive deed of killing the common enemy of the kings and about freeing them, just as the gopis did. ⁶⁶⁰ Sages who seek refuge with you will sing about setting free of the king of elephants, Janaka’s daughter and your parents. ⁶⁶¹ O Krishna! The slaying of Jarasandha will accomplish several objectives. It will cook what has not been cooked. ⁶⁶² Hence, you should approve of the sacrifice.” O king! These words were welcome and infallible in every possible way. The devarshi, the aged among the Yadus and Krishna applauded them. Devaki’s illustrious son instructed the servants, Daruka, Jaitra and the others, to make preparations for the journey. The lord took the permission of the seniors.’

‘O destroyer of enemies! He arranged for the departure of his wives, his sons and their attendants. He took the permission of Samkarshana and the king of the Yadus. ⁶⁶³ He then mounted his own chariot, brought there by the charioteer, with Garuda on the standard. He was surrounded by a fearful army of chariots, elephants, soldiers, horse riders and their leaders. Drums, larger drums, kettledrums, conch shells and trumpets were sounded, resounding in the directions. He emerged. Excellent in their vows, along with their sons, Achuyta’s wives followed their husband, astride golden palanquins borne by men. They were adorned with the best of garments, ornaments, pastes and garlands. On all sides, they were surrounded by men with swords and shields in their hands. The ornamented attendants ⁶⁶⁴ and courtesans were borne by men, ⁶⁶⁵ camels, buffaloes, donkeys, mules, carts and female elephants. Everything required, huts made of grass, blankets, clothing and other equipment, was loaded. It resembled an ocean agitated by timinigilas and waves. There was the large army, with its standards, banners, umbrellas, whisks and the best of weapons, ornaments, diadems ⁶⁶⁶ and armour. There was a tumultuous sound and it was brilliant, as the sun’s rays reflected off it. Honoured by the lord of the Yadus, the sage ⁶⁶⁷ bowed down. Placing him in his heart, he left through the sky. He had been honoured and had heard the decision. Having met Mukunda, all his senses had been gratified. The illustrious one addressed the messenger of the kings in pleasant words. “O messenger! O fortunate one! Do not be scared. I will arrange for Magadha to be slain.” Thus addressed, the messenger left and reported it accurately to the kings. Desiring to be freed, the kings waited to meet Shouri. Hari passed through Anarta, Souvira, Maru, Vinashana, mountains, rivers, cities, villages, settlements of cowherds and mines. Mukunda crossed Drishadvati and Sarasvati. Having crossed Panchala and Matsya, he arrived at Shakraprastha. ⁶⁶⁸

‘Men find it extremely difficult to see him. Hearing that he had arrived, Ajatashatru ⁶⁶⁹ was delighted. He emerged with his priests and well-wishers. There was the sound of singing and the playing of musical instruments. Sounds of the brahman were chanted. He approached Hrishikesha, just as the senses welcome the breath of life. Seeing Krishna, Pandava’s heart melted with affection. He had seen his loved one after a long time and he repeatedly embraced him. With his arms, he embraced Rama’s unblemished abode. From the touch of Mukunda’s body, everything inauspicious was removed from the king. There were tears in his eyes and he obtained supreme satisfaction. His body was exhilarated and he forgot the delusion of this world. Bhima smiled and embraced his maternal uncle’s son. He was satisfied. His eyes filled with tear and his senses were overwhelmed with affection. The twins and Kiriti ⁶⁷⁰ were delighted. Shedding profuse tears, they embraced Achyuta, the most loved among their well-wishers. Arjuna embraced him and the twins worshipped him. As was befitting, he worshipped the brahmanas and the aged. He was honoured by the Kurus, Srinjayas and Kekayas and honoured them back. Sutas, magadhas, gandharvas, bandis, jesters and brahmanas praised the lotus-eyed one. There was singing and dancing. Drums, conch shells, tabors, veenas, kettledrums and trumpets were sounded. Thus surrounded by his well-wishers, the illustrious Uttamashloka, ⁶⁷¹ the crest among jewels, was praised and entered the ornamented city. The roads were sprinkled with water mixed with the scent from the musth of elephants. It was decorated with colourful flags, golden arches and pots filled with water. Men and young women were resplendent, decorating themselves with excellent garments, ornaments, garlands and fragrances. He saw the ornamented residences in the abode of the king of the Kurus. Arrays of lamps were lit. There were offerings. The fragrant smell of incense emerged through the apertures in the lattice work. Banners fluttered. The tops of the houses had golden pots, with bases made out of silver. He was like a vessel from which the eyes of men drank. Hearing that he had arrived, the young women were eager to see him and emerged on the royal road. In their haste, their hair was dishevelled and the knots of their garments were loosened. They immediately left their household tasks and the beds of their husbands. But the roads were crowded with elephants, horses, chariots and bipeds. To see Krishna and his wives, the women climbed on the tops of their houses. Embracing him in their minds, they showered down flowers. They welcomed him with their smiling glances. Along the road, the women saw Mukunda’s wives, like the stars with the lord of the stars. They exclaimed, “What deeds have they performed? Their eyes can see this jewel among men, with his generous smiles and playful glances. Even a bit of that is like a festivity.” Here and there, the citizens approached with auspicious objects in their hands. They worshipped Krishna. So did the leaders of the shrenis and their sins were cleansed.

‘Their eyes full of delight, those in the inner quarters hurried and approached Mukunda, as he entered the king’s residence. Pritha saw Krishna, her brother’s son, the lord of the three worlds. Along with her daughter-in-law, ⁶⁷² she happily arose from her couch and embraced him. The king welcomed Govinda, the lord of the gods, to his house and welcomed him. He was so overwhelmed with joy that he did not know how to worship him. O king! Krishna bowed down before his father’s sister and the wives of the elders. Krishnaa and his own sister bowed down to him. ⁶⁷³ Urged by her mother-in-law, Krishnaa worshipped all of Krishna’s wives—Rukmini, Satya, Bhadra, Jambavati, Kalindi, Mitravinda, Shaibya and the virtuous Nagnajiti, as well as the others who had arrived, with garments, garlands and ornaments. Dharmaraja made comfortable arrangements for Janardana to reside in. Every day, he made new arrangements for him, his soldiers, his followers and his wives. Along with Phalguna, he satisfied the fire god with Khandava. When Maya was freed, he constructed a divine assembly hall for the king. ⁶⁷⁴ So as to bring pleasure to the king, he ⁶⁷⁵ resided there for a few months. Surrounded by soldiers and with Phalguna on a chariot, he would amuse himself.’

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Shri-Shuka said, ‘Once, Yudhishthira was seated in his assembly hall, surrounded by sages, brahmanas, kshatriyas, vaishyas, his brothers, preceptors, elders of the lineage, relatives, matrimonial allies and kin. While all of them heard, he spoke the following words. Yudhishthira said, “O Govinda! O lord! I wish to perform the purifying rajasuya sacrifice, the king of sacrifices, and worship your potencies. Please help us to accomplish it. O lord! Those who constantly serve your footwear, meditate on them and sing about them are purified and everything that is inauspicious is destroyed for them. O one with the lotus in your navel! They obtain emancipation from samsara. If they have wishes, those are satisfied. But this is not true of others. ⁶⁷⁶ O god of the gods! Let the worlds witness the power that comes from serving your lotus feet, the difference in status between those who worship you and those who do not worship you. O lord! Display this to the Kurus and the Srinjayas. You are the brahman and your mind does not distinguish between those who are your own and those who are not your own. You are in all atmans. You are impartial in your outlook. You experience bliss within your own self. You are like the tree of the gods. ⁶⁷⁷ Those who serve you obtain favours that are proportionate to the service they render. There is no violation of this.” The illustrious one replied, “O king! O afflicter of enemies! This decision of yours is appropriate. Through this, the worlds will witness your auspicious fame. O lord! This king of sacrifices is not only desired by us, your well-wishers, but also by the rishis, the gods and all creatures. Defeat all the kings and bring the entire earth under your subjugation. Collect all the necessary objects and perform this great sacrifice. O king! These brothers of yours have been born as portions of the guardians of the worlds. Those who have not cleansed their atmans find it impossible to conquer me. But I have been conquered by you. If a person is devoted to me, no one in the worlds is capable of overcoming him in energy, fame, prosperity and powers, not even a god. What need one say about a king?” Hearing what the illustrious one had said, his ⁶⁷⁸ face was delighted and resembled a blooming lotus.

‘He engaged his brothers, who were imbued with Vishnu’s energy, in conquering the directions. Along with the Srinjayas, Sahadeva was sent to the south. Nakula was sent to the west and Savyasachi ⁶⁷⁹ to the north. Along with the Matsyas, Kekayas and Madras, Vrikodara ⁶⁸⁰ was sent to the east. O king! Those brave ones used their energy to defeat the kings. From the directions, they brought a lot of wealth for Ajatashatru to perform the sacrifice. However, on hearing that Jarasandha had not been defeated, the king thought about this. Hari told him about the means that Uddhava had earlier spoken about. Bhimasena, Arjuna and Krishna, assumed the disguise of three brahmanas. O son! They went to Girivraja, where Brihadratha’s son was. The king was devoted to brahmanas and observed the rites of a householder. They reached at the time meant for receiving guests. ⁶⁸¹ Disguised as brahmanas, they begged him. “O king! Know us as atithis who have come from a long distance away for a specific purpose. O fortunate one! Therefore, grant us what we wish for. ⁶⁸² For those who have fortitude, there is nothing that is intolerable. There is nothing that the wicked will not do. There is nothing that a generous person will not give. For those who are impartial in vision, there is no one who is a stranger. This body is impermanent. Despite being able to do so, if a person does not use it to acquire the eternal fame that is sung about by the virtuous, he is contemptible and one should grieve about him. Harishchandra, Rantideva, Unchhavritti, Shibi, Bali, the hunter, the pigeon—there are many who used the impermanent to obtain an eternal state.” ⁶⁸³ From their voices, their forms and the marks left on their forearms by bowstrings, he discerned that they were related to royal families. He thought about whether he had seen them earlier. “Though they are in the disguise of brahmanas, they are certainly related to royal families. However, I must give them what they beg for, even if it is my body, which is so very difficult to give up. Bali’s sparkling and pervasive fame is heard about in all the directions, despite his being dislodged from his prosperity by Vishnu in the form of a brahmana. The king of the daityas knew that in the form of a brahmana, for Indra’s sake, Vishnu wished to rob him of his prosperity. Despite being restrained, ⁶⁸⁴ he gave him the earth. Life is for the sake of brahmanas. For a kshatra-bandhu, it has no other purpose. Even if the body falls down, one must strive for eternal fame.” Generous in his intelligence, he spoke to Krishna, Arjuna and Vrikodara, “O brahmanas! I will give you what you ask for, even if it happens to be my own head.” The illustrious one replied, “O Indra among kings! Fight with us. If you find it proper, grant us a duel. We belong to royal lineages. We have come here for a fight and we desire nothing else. This is Vrikodara, Pritha’s son. This is his brother, Arjuna. Know me as Krishna, your enemy. They are the sons of my father’s sister.” Thus addressed, the king of Magadha laughed loudly. Full of intolerance, he said, “O foolish ones! In that case, I will grant you a fight. I will not fight with you. You are a coward and your energy deserted you in a battle. You abandoned Mathura, your own city, and sought shelter in the ocean. This Arjuna is not my equal in age. Nor is he my equal in strength. He is not a proper adversary. Bhima is my equal in strength.” Having said this, he gave Bhimasena a large club. Seizing a second one himself, he went outside the city.

‘On level ground, those two brave ones engaged with each other. Both of them were indomitable in the encounter and struck each other with clubs that were like the vajra. Following wonderful modes, they wheeled to the left and to the right. As they moved around in that encounter, they were as beautiful as actors on a stage. O king! As they hurled their clubs at each other, like two tusked elephants, there was a clapping sound, like that of thunder. Using the force of their arms, they brought the clubs down on each other, on shoulders, hips, feet, hands, thighs and collarbones. With their rage ignited, they fought against each other like two elephants and like branches of arka trees, ⁶⁸⁵ the weapons were fragmented. When the two clubs were fragmented, those two brave men angrily struck each other with their fists, which were like iron to the touch. As they struck each other like two elephants and slapped each other with their palms, the sound that arose was like the harsh clap of thunder. The two fighters were equal to each other in training, strength and energy. O king! Their energy was undiminished and the encounter did not come to any conclusions. O great king! In this way, the fight between them continued for twenty-seven days. They fought each other during the day, but were like friends at night. O king! Once, Vrikodara spoke to his maternal uncle’s son. “O Madhava! I am incapable of defeating Jarasandha in this encounter.” Hari knew about the adversary’s birth and death and about how he had been brought to life by Jara. He told Partha ⁶⁸⁶ about this and gave him his own energy. He thought about it. Having thought about it, infallible in his insight, he thought about a means of ensuring the death. He indicated this to Bhima by breaking the branch of a tree. ⁶⁸⁷ Bhima, supreme among strikers and great in his spirit, understood this. He seized the enemy by the feet and brought him down on the ground. He pressed down on one foot and seized the other one with his arms. Starting with the anus, he tore him apart into two parts, like a large elephant does to the branch of a tree. The subjects saw two parts, each with one foot, thigh, one testicle, one hip, one part of the back, one part of the chest, one collarbone, one arm, one eye, one eyebrow and one ear. When the lord of Magadha was killed, great sounds of lamentation arose. Jaya ⁶⁸⁸ and Achyuta embraced Bhima and honoured him. The illustrious lord, the creator of all creatures, is immeasurable in his atman. He instated his ⁶⁸⁹ son, Sahadeva, as the king of Magadha. He freed the kings who had been imprisoned by the king of Magadha.’

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Shri-Shuka said, ‘Twenty thousand and eight hundred had been defeated in battles and imprisoned. They emerged from the valley of the mountain. They were dirty and their clothes were filthy. They were thin from hunger. Their mouths were dry. Having been imprisoned, they were suffering. They saw Hari, dark blue like a cloud, dressed in yellow silken garments. He bore the shrivatsa mark and was four-armed. His eyes were red, like the inside of a lotus flower. His beautiful face was pleasant. Earrings in the shape of makaras sparkled. He held a lotus in one hand and a mace, a conch shell and the chakra in the others. He possessed all the signs. He was ornamented with a diadem, a necklace, a belt around his waist and armlets. He was radiant, with the jewel ⁶⁹⁰ around his neck and with a garland of wild flowers hanging. They seemed to drink him in with their eyes and lick him with their tongues. They seemed to smell him with their noses and embrace him with their arms. They bowed their heads down before his feet and were cleansed of their sins. They were so delighted to see Krishna that all the exhaustion from imprisonment was destroyed. The kings joined their hands in salutation and praised Hrishikesha in these words. The king said, “O god! O lord of the gods! O undecaying one! You remove the afflictions of those who seek refuge with you. O Krishna! We are desperate because of this terrible samsara and have sought shelter with you. O protector! O Madhusudana! We do not censure Magadha. O lord! It is because of your favours that kings are dislodged from their kingdoms. Intoxicated by the prosperity of the kingdom, a king is not restrained and does not know what is good for him. He is confounded by your maya and takes impermanent riches to be permanent. This is like foolish people taking a mirage to be a store of water. Without a sense of discrimination, he takes vaikarika maya ⁶⁹¹ to possess substance. Earlier, because of prosperity and intoxication, we did not possess sight. Desiring to conquer, we challenged each other. O lord! We were extremely cruel and killed our own subjects. We were indomitable and did not pay heed to your form as death, standing in front of us. O Krishna! Time, your form, is mysterious in its ways and its force is impossible to cross. It dislodged us from our prosperity. Your favours have destroyed our insolence. May we remember your feet. We do not want kingdoms. They are like mirages. They are enjoyed by physical bodies and are always the source of hardships on earth. O lord! After death, nor do we wish to enjoy the fruits of our rituals. Those only sound pleasing to the ear. As we go through samsara on this earth, teach us methods whereby we constantly remember your lotus feet. O Krishna! O Vasudeva! O Hari! O paramatman! O one who destroys the hardships of those who bow down! O Govinda! We bow down before you.” The kings, freed from bondage, praised the illustrious one.

‘O son! The granter of refuge addressed them in these gentle and compassionate words. The illustrious one said, “O kings! As you have wished, from now on, there will certainly be unflinching devotion in me, the atman who is the lord of everything. O king! It is good fortune that you have arrived at this conclusion and your words are true. I have seen how the intoxication of prosperity and opulence can make men mad. Because of their intoxication, Haihaya, ⁶⁹² Nahusha, Vena, Naraka and many other lords among gods, daityas and men have been dislodged from their positions of prosperity. Having understood that everything like the body has a beginning and an end, worship me through sacrifices. Use dharma to protect the subjects. You will generate offspring. You will experience happiness and unhappiness, birth and death. Accept whatever comes and conduct yourselves with your minds on me. Be detached towards everything connected with the body. Find pleasure in your own atmans and be firm in your vows. Immerse your minds completely in me. At the end, you will obtain me, the brahman.” Having instructed the kings in this way, the illustrious Krishna, the lord of the universe, employed male and female servants in the task of bathing the kings. O descendant of the Bharata lineage! He made Sahadeva honour the kings and give them appropriate garments, ornaments, garlands and pastes. They were bathed well and ornamented well. They ate excellent food. The kings were honoured with many objects of pleasure, betel leaves and other things. Thus honoured by Mukunda, the kings were resplendent, with dazzling earrings. Released from their hardships, they gleamed like planets at the end of the rainy season. They were mounted on chariots drawn by well-trained horses. They were ornamented with jewels and gold. Thus gratified, with pleasant words, they were sent off to their own countries. They were thus freed from their hardships by the extremely great-souled Krishna. They left, meditating on the lord of the universe and on what he had done. They told their ministers what the great being had done. Attentively, they followed the instructions of the illustrious one.

‘Keshava used Bhimasena to kill Jarasandha. Worshipped by Sahadeva, he then left with the two Parthas. Having defeated the enemy, they went to Khandavaprastha ⁶⁹³ and blew on their conch shells. They thus delighted their well-wishers and caused misery to their ill-wishers. Hearing this, the residents of Indraprastha were delighted in their minds. They thought that Magadha had been pacified. The king ⁶⁹⁴ thought that his wishes had been accomplished. Bhima, Arjuna and Janardana greeted the king. They told him everything about what they had done. Dharmaraja heard about the compassion that Keshava had shown him. He shed tears of joy and because of his love, he was unable to say anything.’

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Shri-Shuka said, ‘Thus, King Yudhishthira heard about Jarasandha’s death and about the lord Krishna’s powers. Rejoicing, he spoke these words. Yudhishthira said, “All the preceptors of the three worlds and all the lords of the worlds bear your instructions on their heads, though it is extremely rare to obtain. O lotus-eyed one! O lord! That you should follow the instructions of miserable ones who pride themselves on being lords is a travesty. ⁶⁹⁵ You are alone, without a second. You are the brahman. You are the paramatman. Like the sun, your energy is neither increased, nor diminished, by these acts. O invincible one! O Madhava! Those who are devoted to you do not think of ‘I’, ‘mine’, ‘you’ or ‘yours’. These differences are perversions of intelligence and are like those of animals.” After saying this, when it was time for the sacrifice, with Krishna’s permission, Partha ⁶⁹⁶ engaged brahmanas who knew about the brahman as officiating priests. There were Dvaipayana, Bharadvaja, Sumantu, Goutama, Asita, Vasishtha, Chyavana, Kanva, Maitreya, Kavasha, Trita, Vishvamitra, Vamadeva, Sumati, Jaimini, Kratu, Paila, Parashara, Garga, Vaishampayana, Atharvan, Kashyapa, Dhoumya, Bhargava Rama, ⁶⁹⁷ Asuri, Vitihotra, Madhuchhanda, Virasena and Akritavarna.

‘O king! There were others who were invited—Drona, Bhishma, Kripa and others, Dhritarashtra with his sons and the immensely intelligent Vidura. Brahmanas, kshatriyas, vaishyas, shudras, all the kings and the ministers of the kings came there to witness the sacrifice. At the place where the sacrifice to the gods was to be performed, the brahmanas followed the ordinances and ploughed the ground with golden ploughs. They consecrated the king. As was the case with Varuna’s sacrifice in ancient times, all the objects used were made out of gold. Indra and the other guardians of the worlds, Virinchi, Bhava, large numbers of Siddhas, gandharvas, vidyadharas, giant serpents, sages, yakshas, rakshasas, birds, kinnaras, charanas, kings and all the wives of the kings were invited and came to the rajasuya of the king who was Pandu’s son. They were not surprised, because they thought that this was worthy of someone who was Krishna’s devotee. The officiating priests who performed the great king’s sacrifice were as radiant as the gods. The rajasuya was performed with the proper rites, just as the immortals had done it for Prachetas. ⁶⁹⁸ On the day of sutya, ⁶⁹⁹ the lord of the earth controlled himself and in the proper way, worshipped the officiating priests and the immensely fortunate lords present at the assembly.

‘The members in the assembly wondered about who in the assembly should be worshipped first. However, since there were many deserving ones, they could not arrive at a unanimous decision. At this, Sahadeva spoke. “The illustrious lord of the Satvatas is the foremost among those who should be worshipped. He represents all the gods, all the regions, time, wealth and everything else. This universe is his atman. Sacrifices are his atman. Oblations in the fire, mantras, samkhya and yoga are meant for him. He is absolute, without a second. This universe has his atman as its foundation. O those in the assembly! He uses his atman to create, preserve and destroy. It is his favours that give rise to many kinds of tasks—everything beneficial undertaken in this world, characterized as dharma and the others. Therefore, the supreme offering must be given to the great Krishna. Thereby, we will show worship to all creatures and to our own selves. He is in the atman of all creatures and sees himself as no different from them. He is tranquil and complete. If a person desires infinite fruits from his donation, he should give it to Krishna.” Sahadeva knew about Krishna’s powers. Having said this, he was silent. Hearing this, all the virtuous and excellent people who were present praised these words. The king heard what the brahmanas had said and knew what was in the hearts of those present in the assembly. Delighted and overwhelmed with love, he worshipped Hrishikesha. He bathed his feet. Along with his wife, younger brothers, advisers and members of the family, he happily bore that water, capable of purifying the world, on his head. He offered him yellow silken garments and extremely expensive ornaments. Since his eyes were full of tears, he was incapable of looking at him. When the people saw that he had been honoured, all of them joined their hands in salutation. They prostrated themselves, exclaiming, “We bow down. Victory to you.” Flowers were showered down.

‘Hearing this, Damaghosha’s son ⁷⁰⁰ arose from his seat. Hearing the description of Krishna’s qualities, his anger was aroused. He waved his arms around. While the illustrious one heard, he fearlessly addressed the assembly in these harsh words. “The sacred texts state that the lord who is time cannot be countered. This is indeed true. The intelligence of the elders has been confused by a child’s ⁷⁰¹ words. O lords of the assembly! You know who is the most worthy recipient. Do not pay attention to what a child has spoken. All of you have agreed that Krishna should be worshipped. There are lords in the assembly who possess austerities and learning and observe vows. Their knowledge has destroyed their sins. There are supreme rishis who base themselves in the brahman. They are honoured even by the guardians of the worlds. Passing over all of them, how can a cowherd, the worst of his lineage, be offered this honour? This is like giving a cake to a crow. He doesn’t possess a varna, an ashrama, or noble lineage. He is outside the pale of all dharma. He does what he wants and is devoid of qualities. How can such a person deserve to be worshipped? Yayati cursed this lineage and since then, all virtuous people have shunned them. They are always engaged in the futile pursuit of drinking. How can such a person deserve to be worshipped? They have abandoned the regions frequented by brahmana rishis. They are in a place where the radiance of brahmanas does not exist. They have resorted to a fortification in the ocean. Like bandits, they oppress the subjects.” Since his store of everything auspicious had been destroyed, he uttered many other inauspicious words. However, just as a lion does not react to the cries of a female jackal, the illustrious one said nothing.

‘The ones present in the assembly found it impossible to listen to the condemnation of the illustrious one. They covered their ears and left, angrily cursing the king of Chedi. If a person hears criticism of the illustrious one or his devotees, he certainly falls downwards and is deprived of all his good deeds. Pandu’s sons became angry. Along with the Matsyas, the Kekayas and the Srinjayas, they stood up and raised their weapons, desiring to kill Shishupala. However, Chedi wasn’t scared. He seized a sword and a shield. O descendant of the Bharata lineage! In that assembly, he reprimanded the kings who were on Krishna’s side. Himself angry, the illustrious one arose and restrained them. Using his sharp-edged chakra, he severed the head of the enemy who was descending on him. When Shishupala was killed, a great uproar arose. Desiring to save their lives, the kings who were on his side fled. As all the creatures looked on, a radiance that was like a meteor dislodged from the firmament, arose from Chedi’s body and entered Vasudeva. Extending across three births, ⁷⁰² because his intelligence had been firm in enmity towards him, he meditated on him and obtained union with him. One’s sentiments are responsible for what one becomes.

‘Following the prescribed rites, the universal emperor ⁷⁰³ gave copious amounts of dakshina to the officiating priests and the assistant priests. Having honoured everyone, he bathed. ⁷⁰⁴ Krishna, the lord of all the lords of yoga, ensured that the king’s sacrifice was successfully accomplished. Requested by his well-wishers, he resided there for a few months. Thereafter, though the king did not wish this, he took his leave. With his wives and advisers, Devaki’s son returned to his own city. In great detail, I have described to you the account of the two residents of Vaikuntha. ⁷⁰⁵ Because of the curse of the brahmanas, they had to be repeatedly born. When King Yudhishthira bathed himself at the end of rajasuya, in the assembly of the brahmanas and the kshatriyas, he was as resplendent as the king of the gods. All the gods, humans and those who roamed around in the sky were honoured by the king. Praising Krishna and the sacrifice, they happily returned to their own abodes. The only exception was the wicked Duryodhana, the bane in the lineage of the Kurus. He was like Kali. ⁷⁰⁶ Witnessing the increased opulence of Pandu’s son, he could not tolerate it. If a person chants about Vishnu’s deed, the slaying of Chedi and the others, ⁷⁰⁷ the freeing of the kings and the sacrifice, he is freed from all his sins.’

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The king said, ‘Witnessing the great festivities at King Ajatashatru’s rajasuya sacrifice, all the assembled kings, rishis and gods rejoiced. O brahmana! Duryodhana was the exception there. O illustrious one! That is what we have heard. Please explain the reason for this.’

Shri-Shuka replied, ‘At your great-souled grandfather’s rajasuya sacrifice, all the relatives were bound to him by love and served him. Bhima was in charge of the kitchen, Suyodhana was in charge of the treasury, Sahadeva was given the task of welcoming people and Nakula was engaged in procuring the required objects. Jishnu ⁷⁰⁸ served the seniors, while Krishna washed the feet. Drupada’s daughter served food and the great-minded Karna gave the gifts. In that great sacrifice, Yuyudhana, Vikarna, Hardikya, Vidura and others, Bhuri and other sons of Bahlika and Santardana and the others had specific tasks earmarked for them. O Indra among kings! Wishing to bring pleasure to the king, they did all this. The officiating priests, the assistant priests, learned ones and well-wishers were honoured with pleasant words, objects of worship and dakshina. When Chedi entered the feet of the lord of the Satvatas, the avabhritha bath was performed in the heavenly river. ⁷⁰⁹ At the festivities connected with avabhritha, many kinds of musical instruments were sounded—drums, conch shells, kettledrums, tabors, larger drums and trumpets. Cheerful female dancers danced. Groups of singers sang. The sound of veenas, flutes and clapping of the hands touched the firmament. Wearing golden necklaces and with well-ornamented soldiers, the kings emerged. ⁷¹⁰ They had colourful flags and standards, with large elephants, chariots and horses. Placing the one performing the sacrifice ⁷¹¹ at the forefront, the Yadu, Srinjaya, Kamboja, Kuru, Kekaya and Kosala soldiers made the earth tremble. The assistant priests, the officiating priests and the best among brahmanas repeatedly chanted about the brahman. The gods, rishis, ancestors and gandharvas uttered words of praise and showered down flowers. There were men and women, ornamented well with fragrances, garlands, ornaments and garments. They sported, smeared each other and sprinkled each other with many kinds of liquids. The men smeared the courtesans with oil, curds, fragrances, turmeric and thick layers of kunkuma. They were smeared back in turn. To directly witness, the wives of the kings emerged, protected by male guards. ⁷¹² They were like goddesses in the sky, astride the best of vimanas. When their maternal cousins ⁷¹³ and friends sprinkled them, their radiant faces bloomed and they smiled bashfully. Using syringes, ⁷¹⁴ they also sprinkled their brothers-in-law and friends. Their clothes got wet, revealing their limbs, breasts, thighs and waists. In their eagerness, their hair was dishevelled and the garlands were dislodged from the braids of their hair. Through these charming pastimes, they agitated the minds of those who were impure. The king was astride a chariot yoked to well-trained horses with golden harnesses. Along with his wives, he was as radiant as the king of sacrifices, ⁷¹⁵ surrounded by various rituals. The officiating priests made him perform patni-samyaja ⁷¹⁶ and avabhritha. Along with the drums of humans, the drums of the gods were sounded. Gods, rishis, ancestors and humans showered down flowers. Thereafter, men from all the varnas and ashramas bathed there. They were instantly cleansed of all their sins, including great sins. The king donned two new silk garments and ornamented himself. He honoured officiating priests, assistant priests, brahmanas and the distressed with garments and ornaments. The king was always devoted to Narayana. He honoured relatives, kin, kings, friends, well-wishers and all the others. With jewels, earrings, garlands, headdresses, jackets, girdles and extremely expensive necklaces, all the people were as radiant as gods. The beautiful faces of the women were resplendent because of earrings and their shining locks of hair. They were attired in golden girdles. O king! The extremely virtuous officiating priests, assistant priests who knew about the brahman, brahmanas, kshatriyas, vaishyas, shudras, the assembled kings, gods, rishis, creatures and guardians of the worlds, along with their followers, were honoured. After this, they sought leave and returned to their own abodes. Just as a mortal person is not satisfied with drinking amrita, they praised the great rajasuya sacrifice of the royal sage who was Hari’s servant and were not satisfied.

‘King Yudhishthira was afflicted at the prospect of being separated from his well-wishers, matrimonial allies, relatives and Krishna. Out of his love, he restrained them. O dear one! To do what would bring him pleasure, the illustrious one resided there for some time. However, he sent the Yadu heroes, Samba and the others, to Kushasthali. ⁷¹⁷ In this way, the king who was Dharma’s son accomplished his desires through Krishna’s help. He lost all his anxiety. It was as if he had crossed a great ocean that was extremely difficult to cross.

‘On one occasion, Duryodhana witnessed the prosperity of the inner quarters. He was tormented by this and by the greatness of the rajasuya performed by the one who had Achyuta in his soul. There, ⁷¹⁸ the creator of the universe ⁷¹⁹ had fashioned all the many kinds of resplendent prosperity of Indras among men, Indras among daityas and Indras among the gods. The daughter of King Drupada served her husbands. The king of the Kurus ⁷²⁰ was attracted to her and his heart was tormented. At that time, the thousands of wives of the lord of Madhu ⁷²¹ also resided there. Because of their heavy hips, they walked slowly. Charming anklets tinkled on their legs. They possessed beautiful waists. Their necklaces were red because of the kunkuma from their breasts. Their earrings moved and their thick locks of hair enhanced the beauty of their faces. On one occasion, the emperor who was Dharma’s son was seated in the assembly hall constructed by Maya. He was surrounded by his followers and relatives and by Krishna, who was like his own eye. With Parameshthi’s ⁷²² prosperity, he was praised by the bandis. O king! Surrounded by his brothers, the proud Duryodhana would not be restrained. With a diadem on his head and a sword in his hand, he angrily abused them ⁷²³ and entered. He was confounded by Maya’s maya. Taking the floor to be water, he gathered up the ends of his garments. In another place, taking the water to be the floor, he was bewildered and fell into the water. Seeing this, Bhima, the women and other kings laughed at him. O dear one! This was despite the king ⁷²⁴ trying to restrain them. However, it was sanctioned by Krishna. He was ashamed and his face blazed with rage. Though he was silent, he exited and left for Gajasahvya. The virtuous ones raised great lamentations of “Alas!” Ajatashatru’s mind was dejected. Since the illustrious one wished to remove the earth’s burden, he was silent. It was his glance that had led to the delusion. ⁷²⁵ O king! I have thus described to you what you had asked me about, about how Suyodhana’s evil intentions increased in the course of the great rajasuya sacrifice.’

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Shri-Shuka said, ‘O king! Now hear about another one of Krishna’s extraordinary deeds. In his pastimes, he assumed a human form and killed the lord of Soubha. Shalva was Shishupala’s friend. When he came for Rukmini’s marriage, he, Jarasandha and the others were defeated by the Yadus in the encounter. In the hearing of all the kings, Shalva took a pledge. “Behold my manliness. I will make the earth empty of Yadavas.” Having taken this pledge, the foolish one worshipped the lord and god, Pashupati. ⁷²⁶ Every day, the king only subsisted on a fistful of dust. ⁷²⁷ Uma’s illustrious consort is easily pleased. ⁷²⁸ Shalva had sought refuge with him and at the end of a year, he asked him to choose a boon. He asked for a vehicle that would be able to go anywhere at will and would be impenetrable by gods, asuras, humans, gandharvas and rakshasas. The Vrishnis would find it terrifying. Girisha agreed and instructed Maya, the conqueror of enemy cities. He ⁷²⁹ constructed such a city, made out of iron, and gave it to Shalva. He obtained that vehicle, which was enveloped in darkness. It could travel anywhere at will and was impossible to assail. Remembering the enmity that the Vrishnis had engendered, Shalva used it to go to Dvaravati.

‘O bull among the Bharata lineage! With an extremely large army, Shalva laid siege. He destroyed all the groves and gardens in the city. He showered down weapons from that supreme vimana on the turrets, gates, palaces, mansions, terraces and pleasure gardens. Rocks, trees, bolts of thunder, snakes and hailstones rained down. There were fierce whirlwinds and the directions were enveloped in dust. O king! Krishna’s city was thus severely afflicted by Soubha. There was no peace. It was as if the earth had been attacked by Tripura. ⁷³⁰ The illustrious Pradyumna saw how his own subjects were suffering and told them, “Do not be scared.” The brave and immensely illustrious one mounted a chariot. Satyaki, Charudeshna, Samba, Akrura and his younger brothers, Hardikya, Bhanuvinda, Gada, Shuka, Sarana and other great archers, leaders of arrays of charioteers, emerged. They were armoured and protected by chariots, elephants, horses and infantry. A battle ensued between Shalva’s forces and the Yadus. It was tumultuous, like that between the asuras and the gods, and it made the body hair stand up. With his divine weapons, Rukmini’s son ⁷³¹ destroyed the maya of the lord of Soubha, just as the hot rays of the sun destroy the darkness of the night in an instant. He used twenty-five gold-tufted, iron-tipped and well-jointed arrows to pierce the one who was protecting Shalva’s standard. He struck Shalva with one hundred arrows and pierced each of his soldiers with one each. He pierced each leader with ten arrows and the mounts with three arrows each. Witnessing the great-souled Pradyumna’s great and wonderful deed, all the soldiers, on one’s own side and on the adversary’s side, applauded. However, it ⁷³² had been fashioned by Maya and was full of maya. It would appear as one and as many. It would be visible and would not be visible. The enemy found it impossible to determine where it was. It was sometimes on the ground and sometimes, it was in the sky. Sometimes it was on the summit of a mountain and sometimes it floated on water. Soubha whirled around like a circle of fire and was never in a single spot. Wherever, Soubha, Shalva and his soldiers appeared, the leaders of the Satvatas directed their arrows at those spots. Shalva, his city and his soldiers were thus confounded by the enemy and suffered. The arrows were like the fire or the sun to the touch. They were as invincible as virulent serpents. The valiant ones among the Vrishnis were also severely afflicted by the floods of weapons released by Shalva’s army. However, desiring to conquer both the worlds, ⁷³³ they did not abandon the field of battle and remained in their respective positions. Shalva’s adviser, named Dyuman, had earlier suffered at Pradyumna’s hands. The powerful one struck him with a heavy iron club and roared loudly. Pradyumna was a scorcher of enemies, but his chest was shattered by the club. His charioteer, Daruka’s son, ⁷³⁴ knew about dharma and took him away from the field of battle. Krishna’s son recovered his senses in an instant and told the charioteer, “Alas! O charioteer! Taking me away from the field of battle is a contemptible act. With my exception, it has never been heard that a person born in the lineage of the Yadus has withdrawn from the field of battle. I have now been tainted by a charioteer whose intelligence is like that of a eunuch. When I meet my fathers, Rama and Keshava, what will I tell them? When they ask me about myself, will I ask them to pardon me because I withdrew from the field of battle? It is evident that my sisters-in-law will laugh at me and say, ‘O brave one! Tell us. Tell us about how the enemy turned you into a eunuch in the battle. Please tell us how this happened.’” The charioteer replied, “O lord! O one with a long life! I did this because I knew about dharma. In times of difficulty, the charioteer must protect the warrior and the warrior must protect the charioteer. Knowing about this, I took you away from the field of battle. You were struck by the enemy’s club. You were hurt and lost your consciousness.”’

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Shri-Shuka said, ‘He ⁷³⁵ touched water, armoured himself and picked up his bow. He told the charioteer, “Please take me to the brave Dyuman’s side.” Dyuman was slaughtering his soldiers. However, Rukmini’s son smiled and repulsed him, piercing him back with eight iron arrows. He struck the four horses with four arrows and his charioteer with one. With two arrows, he severed his bow and standard. With one more arrow, he severed his head. Gada, Satyaki, Samba and the others killed the soldiers of the lord of Soubha. With their heads severed, the torsos of all those in Soubha fell down into the ocean. Thus, the Yadus and those on Shalva’s side slew each other. The tumultuous and fierce battle continued for twenty-seven nights. ⁷³⁶

‘Invited by Dharma’s son, Krishna had gone to Indraprastha. The rajasuya had been concluded and Shishupala had been killed. He took his leave from the aged ones in the Kuru lineage, the sages and Pritha and her sons. As he left for Dvaravati, he witnessed terrible portents.“I have come here with my noble elder brother. The kings who are on Chedi’s side must certainly have attacked my city.” He arrived and saw the carnage caused among those on his own side. He arranged for the protection of the city and saw Soubha and King Shalva. Keshava told Daruka, “O charioteer! Quickly take my chariot to Shalva’s presence. The king of Soubha resorts to maya, but you need not be scared on that account.” Thus addressed and urged, Daruka drove the chariot and entered. Everyone, on one’s own side and on the adversary’s side, saw the standard with Aruna’s younger brother. ⁷³⁷ With his forces almost exhausted, the lord Shalva noticed Krishna. In the encounter, he hurled a javelin towards Krishna’s charioteer and it emitted a terrible roar. It swiftly descended from the sky, like a giant meteor blazing the directions. With his arrows, Shouri shattered it into one hundred fragments. He pierced him with sixteen arrows. As Soubha roamed around in the sky, he struck it with torrents of arrows, like the rays of the sun filling up the sky. Shalva struck Shouri, the wielder of the Sharnga bow, on his left arm, holding the Sharnga bow. Thus pierced, the Sharnga bow fell down from his hand and this was extraordinary. Seeing this, great sounds of lamentation arose from the beings who were there. The lord of Soubha roared and spoke to Janardana. “O foolish one! While we looked on, you abducted the wife of a friend who was like a brother. ⁷³⁸ While he was distracted in the middle of the assembly, you killed my friend. You pride yourself on being invincible. If you remain in front of me today, with my sharp arrows, I will convey you to the region from where there is no return.” The illustrious one replied, “O wicked one! Why are you boasting in vain? You do not see Death, standing near you. Brave ones exhibit their manliness. They do not speak a lot.” Saying this, the illustrious one struck Shalva on the collarbone with a club that was terrible in its force. He wavered and started to vomit blood. As soon as the club was withdrawn, Shalva instantly vanished from the spot. At that instant, a man arrived and bowed his head down before Achyuta. Bowing down and weeping, he spoke these words. “I have been sent by Devaki. O Krishna! O mighty-armed one! You are devoted to your parents. O Krishna! Like an animal bound by a butcher, your father has been bound and has been taken away by Shalva.” Krishna heard this unpleasant news. Since he was following the conduct of a human, his mind was filled with distress and compassion. Because of his love, he spoke like an ordinary person. “The fearless Rama is invincible and cannot be defeated by the gods or the asuras. How could the insignificant Shalva have defeated him and taken my father away? Destiny is powerful.” When Govinda said this, the king of Soubha presented himself again. Apparently leading Vasudeva, he addressed Krishna in these words. “This is your father, who gave birth to you. It is because of him that you are alive. While you look on, I will kill him. O foolish one! Save him if you can.” Full of maya, he abused him in this way and used his sword to sever Anakadundubhi’s head. Taking it, he entered Soubha, which was stationed in the sky.

‘He ⁷³⁹ is full of knowledge. However, because of affection towards his own relative, for an instant, he was overwhelmed by ordinary feelings. But the great one comprehended that this was the maya of asuras. Developed by Maya, Shalva was merely using it. Now alert, Achyuta did not see the messenger, or his father’s body, on the field of battle, as if he had woken up from a dream. He saw his enemy roaming around in the sky and got ready to destroy Soubha. O royal sage! There are some rishis who are inconsistent in their reasoning. Indeed, they do not remember what they themselves have said and are contradictory in their statements. Sorrow, delusion, affection and fear are created by ignorance. How can these exist in him? His jnana and vijnana are infinite. His powers are infinite. By serving at his feet, people earn for themselves knowledge about the atman. They thereby destroy the mistaken identification of the atman, ⁷⁴⁰ which has existed right from the beginning. They obtain union with the infinite lord. He is the supreme destination of the virtuous. How can he suffer from delusion? ⁷⁴¹ Shalva energetically struck him with torrents of weapons. However, invincible in his valour, Shouri struck him back with arrows. He pierced and shattered his armour, his bow and the jewel on his head. Using a club, he shattered the enemy’s Soubha. The club wielded by Krishna’s hand shattered it into one thousand fragments and it fell down. Abandoning it, Shalva descended on the ground. Raising a club, he quickly rushed towards Achyuta. As he rushed forward, he ⁷⁴² used a broad-headed arrow to sever his arm, along with the club. To slay Shalva, he then raised his wonderful chakra, which resembled the sun at the time of universal destruction. He was resplendent and dazzled like the sun atop Mount Udaya. ⁷⁴³ He was full of maya, but Hari severed his head with that, along with the earrings and the diadem, exactly as Purandara had done to Vritra with the vajra. Great sounds of lamentation arose from amidst the men. ⁷⁴⁴ The wicked one fell down and the club destroyed Soubha. O king! Large numbers of gods sounded their drums in the firmament. Desiring to avenge the deaths of his friends, Dantavakra angrily attacked.’

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Shri-Shuka said, ‘Shishupala, Shalva and the evil-minded Poundraka had left for the world hereafter. He ⁷⁴⁵ wished to display his affection towards those who had died. O great king! He advanced angrily on foot, with a club in his hand. He was alone and the earth trembled from his strides. The great being showed himself. On seeing him advance, Krishna quickly got down from his chariot and seized a club. He countered him, just as the shoreline holds the ocean back. The indomitable Karusha ⁷⁴⁶ raised his club and spoke to Mukunda. “This is good fortune. It is fortunate that you have come within the range of my vision today. O Krishna! You are the son of my maternal uncle. ⁷⁴⁷ But you have injured my friends and wish to kill me too. O foolish one! Therefore, I will slay you with this club, which is like the vajra. O ignorant one! I am devoted to my friends. In this way, I will repay my debt towards my friends. I will kill you, because you are like an enemy in the form a relative. You are like a disease that is roaming around in the body.” He afflicted Krishna with these harsh words. Then, like an elephant that has been urged with a goad, he struck him on the head with the club and roared loudly, like a lion. Though he was struck in the field of battle with the club, the extender of the Yadu lineage did not waver. With his large and heavy Koumadaki ⁷⁴⁸ club, he struck him between the breasts. His heart was shattered from the blow of the club and he began to vomit blood from his mouth. His hair was dishevelled. With his arms and legs stretched out, he fell down on the ground, having lost his life. O king! While all the creatures looked on, an extraordinary and subtle light arose and entered Krishna, just as it had done at the time of Chedi’s death. Viduratha was his brother and he was overwhelmed with grief on account of his brother. Sighing heavily, he advanced to kill him, holding a sword and a shield. O Indra among kings! As he descended, Krishna used his chakra, sharp at the edges, to sever his head, along with his diadem and his earrings. Thus, he destroyed Soubha, Shalva, Dantavakra and his younger brother, who were invincible to others, gods and humans alike. Sages, Siddhas, gandharvas, vidyadharas, giant serpents, apsaras, large numbers of ancestors, yakshas, kinnaras and charanas sang about his victory and showered down flowers. Surrounded by the brave ones among the Vrishnis, he entered the ornamented city. The illustrious Krishna, the lord of the universe and the lord of yoga, is victorious in this fashion. Only those with the vision of animals think that he has sometimes been defeated.

‘Rama heard that preparations were under way for a battle between the Kurus and the Pandavas. Since he was truly neutral, he left, intending to bathe at the tirthas. He bathed in Prabhasa ⁷⁴⁹ and satisfied gods, rishis and humans. Along with brahmanas, he followed the course of the Sarasvati from its mouth to its origin. O descendant of the Bharata lineage! He went to Prithudaka, ⁷⁵⁰ Bindusaras, ⁷⁵¹ Tritakupa, ⁷⁵² Sudarshana, ⁷⁵³ Vishala, ⁷⁵⁴ Brahmatirtha, ⁷⁵⁵ Chakratirtha, ⁷⁵⁶ and the place where the Sarasvati flows in an eastward direction. O descendant of the Bharata lineage! He travelled along the banks of the Yamuna and the Ganga. He then went to Naimisha, where the rishis were performing a sacrifice. The sages had been performing this sacrifice for a long time. On seeing him, as is proper, they honoured him. They stood up, bowed and worshipped him. Thus worshipped, along with his companions, he accepted a seat. However, he noticed that Romaharshana, the great rishi’s ⁷⁵⁷ disciple, remained seated. This son of a suta did not stand up. He did not bow down and join his hands in salutation. He remained seated on a seat that was higher than that of the brahmanas. On seeing this, Madhava was enraged.“He has been born from a pratiloma marriage. ⁷⁵⁸ However, this evil-minded person seats himself above brahmanas and above all of us who are protectors of dharma. Having been a disciple of the illustrious rishi, ⁷⁵⁹ he has studied a lot—Itihasa, the Puranas and all the texts of dharma. However, he is not self-controlled. Nor is he humble. He prides himself on being learned, but in vain. There are no qualities in him. He is like an actor who has been unable to control his mind. This is the reason why I have assumed an avatara in this world. I will kill the ones who bear aloft the banner of dharma, since they are greater sinners.” ⁷⁶⁰ Having said this, the illustrious one refrained from killing the wicked. ⁷⁶¹ With a blade of kusha grass in his hand, the lord struck him. However, destiny took over and he was killed.

‘Distressed in their minds, all the sages lamented, “Alas! Alas!” They told Samkarshana, “O god! O lord! You have performed an act of adharma. O descendant of the Yadu lineage! Until the sacrifice was over, it is we who gave him the seat meant for a brahmana, a long life and freedom from physical harm. What you have unwittingly done is like the killing of a brahmana. But you are the lord of yoga and the controller. Therefore, the injunction doesn’t apply to you. O purifier of the worlds! Nevertheless, without being urged by others, you must perform an act of atonement for the sin of killing a brahmana. This must be done as an example to the world.” The illustrious one replied, “Desiring to show compassion to people, I will perform an act of atonement for the killing. But first tell me about the recommended ritual that has to be performed. Tell me what you have wished for him—a long lifespan, strength of the senses and so on. I will ensure that through my yoga maya.” The rishis said, “O Rama! Arrange it so that the valour of your weapon, the inevitability of death and our pledge, all remain true.” The illustrious one replied, “The instruction of the Vedas is that one’s own self is born as a son. Therefore, let his son be the one who expounds. ⁷⁶² As you have promised, let him possess a long lifespan and strength of the senses. O best among the sages! Tell me what else you wish for. I will accomplish it. O learned ones! Please think about the atonement for something I have done unwittingly.” The rishis said, “There is a terrible danava named Balvala and he is the son of Ilvala. He comes here on the day of the new moon and the full moon and pollutes our sacrifice. O Dasharha! Kill that wicked one. It will be a great service. He showers down pus, blood, excrement, urine, liquor and meat. After that, you must control yourself and travel around Bharatavarsha for twelve months, bathing in the tirthas. You will then be purified.”’

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Shri-Shuka said, ‘When the next day of the full moon arrived, there was a terrible dust storm. O king! There was a fierce wind and a foul stench in every direction. Balvala devised and showered down inauspicious objects on the sacrificial arena. He then appeared, wielding a trident. He was gigantic in form, like a mass of black collyrium. His hair, beard and moustache were like hot copper. His face had terrible teeth and furrowed eyebrows. On seeing him, Rama remembered his club, which was capable of shattering the soldiers of the enemy, and his plough, used to chastise daityas. These immediately presented themselves. Balvala was roaming around in the sky and with the tip of his plough, Bala dragged him, angrily striking the one who injured brahmanas on the head with the club. His forehead was shattered and blood started to flow out. Emitting a roar of agony, he fell down on the ground, like a red mountain that had been struck by the vajra. ⁷⁶³ The sages praised Rama and pronounced their infallible benedictions over him. They sprinkled water on him, just as the gods had done to the slayer of Vritra. They gave Rama divine garments, other celestial ornaments and a vaijayanti garland made out of lotuses that did not fade, Shri’s abode.

‘With their permission and along with the brahmanas, he went to Koushiki ⁷⁶⁴ and bathed there. He then went to the lake where the Sarayu originates. ⁷⁶⁵ He followed the course of the Sarayu and reached Prayaga. He bathed there and satisfied gods and others. He then went to Pulaha’s hermitage. ⁷⁶⁶ He bathed in Gomati and Gandaki and bathed in Vipasha and Shona. He went to Gaya and worshipped the ancestors there. He next went to the confluence of the Ganga with the ocean. He touched the water in Mount Mahendra. Having seen Rama, ⁷⁶⁷ he honoured him. He went to the seven tributaries of the Godavari, Vena, Pampa and Bhimarathi. Having seen Skanda, Rama went to Shrishaila, where Girisha resides. The lord saw the extremely sacred Mount Venkata, in the Dravida region. He went to Kamakoshni, the city of Kanchi and the River Kaveri. He went to the extremely sacred place known as Shriranga, where Hari resides. He went to Mount Rishabha, Hari’s region. This is like the Mathura of the south. He went to the bridge across the ocean, ⁷⁶⁸ the place that destroys the greatest of sins. There, the one who wields the plough as a weapon gave brahmanas ten thousand cows. He went to Kritamala, Tamraparni and the kulachala, Malaya. ⁷⁶⁹ Agastya was seated there and he bowed down to him and honoured him. After receiving his benedictions and taking his leave, he went to the southern ocean. There, he saw the goddess Durga, known as Kanya. ⁷⁷⁰ After this, he went to Phalguna and the excellent lake known as Panchapsara, where Vishnu is present. ⁷⁷¹ Having touched the water and bathed there, he gave away ten thousand cows. The illustrious one then travelled through the lands of Kerala and Trigarta. ⁷⁷² He went to Shiva’s kshetra, known as Gokarna. Dhurjati ⁷⁷³ is present there. Bala saw Arya, who resides on an island, and went to Shurparaka. ⁷⁷⁴ Having touched the waters of the rivers Tapi, Payoshni and Nirvindya, he went to Dandaka. ⁷⁷⁵ Entering, he went to the Reva, where the city of Mahishmati is. ⁷⁷⁶ He touched the water in Manutirtha and returned to Prabhasa again.

‘He heard the brahmanas conversing about the battle between the Kurus and the Pandavas, in which, all the kings had been killed. He thought that the earth’s burden had been removed. The descendant of the Yadu lineage desired to stop Bhima and Duryodhana from fighting with clubs on that battlefield of destruction. He went there. Seeing him, Yudhishthira, Krishna, Arjuna and the twins honoured him. They wanted to ask, “Why have you come here?”But were silent. He saw that those two were angrily roaming around, executing wonderful motions, with clubs in their hands, wishing to be victorious. He told them, “O king! O Vrikodara! Both of you are brave and equal in strength. I think that one of you is superior in strength, while the other is superior in learning. ⁷⁷⁷ Both of you are equal to each other in valour. Therefore, I do not see either of you as being victorious. Stop this futile encounter.” O king! Though his words were full of meaning, because they were firm in enmity, they did not accept his words. They remembered the evil acts that they had done to each other and they wicked words they had used against each other. Deciding that this was because of destiny, Rama went to Dvaravati. Ugrasena and his other relatives were delighted that he had returned. He again went to Naimisha, where the rishis were engaged in performing a sacrifice. Since he was himself the embodiment of all sacrifices, they rejoiced. He renounced everything to do with the conflict. The illustrious lord bestowed pure vijnana on them. Through this, they saw him, the atman of the universe, in their own atmans, and saw the universe in their own selves. Along with his relatives and well-wishers and with his wife, ⁷⁷⁸ he had the avabhritha bath. He attired himself in excellent garments and ornamented himself well. Radiant in his own resplendence, he was like the moon. Bala was full of strength and performed such innumerable feats. He is infinite and immeasurable. It is because of maya that he appears as mortal. If a person chants Rama’s extraordinary feats and deeds in the morning and in the evening, he is loved by the infinite Vishnu.’

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The king said, ‘O illustrious one! O lord! The great-souled Mukunda is infinite in his valour. We wish to hear about his other acts of valour. O brahmana! Uttamashloka’s account is excellent. If a person is accomplished and is dissatisfied with the path of desire, how can he cease to be interested in repeatedly hearing about these? If words chant about his qualities, they represent true speech. If hands undertake his work, they are true hands. If the mind remembers him, it is a true mind. He is present in mobile and immobile objects. If the ears hear about this sacred accounts, they are true ears. If a head bows down to both his forms, ⁷⁷⁹ it is a true head. If they see the god, they are true eyes. If limbs always honour the water that has washed the feet of Vishnu’s devotees, those are true limbs.’

Suta said, ‘Badarayana’s illustrious son was thus asked by Vishnurata. ⁷⁸⁰ With his heart immersed in the illustrious Vasudeva, he replied.’

Shri-Shuka replied, ‘Krishna had a brahmana friend and he was excellent in his knowledge about the brahman. He was not interested in pursuing the objects of the senses. He had conquered his senses and was tranquil in his atman. Voluntarily, he followed the conduct of a householder. He could not dress well and was hungry and lean. His wife also suffered in that way. She was devoted to her husband, but her face was wan. She was suffering from poverty. Trembling, she went to her husband and said, “O brahmana! Isn’t it true that the illustrious one is your friend? He is the consort of Shri herself. The illustrious bull among Satvatas is the refuge of brahmanas. O immensely fortunate one! He provides shelter to all those who are virtuous. Your family is suffering. Go to him and he will give you plenty of riches. The lord of Bhojas, Vrishnis and Andhakas is now in Dvaravati. If a person remembers his lotus feet, he gives his own self away. He is the preceptor of the universe. Why will he not confer the desired artha and kama on someone who worships him?” The wife repeatedly entreated the brahmana in many kinds of ways. He thought, “To see Uttamashloka is itself a great gain.” Thinking this, he made up his mind to go. He asked, “O fortunate one! Is there anything in the house that can be given to him as a gift?” From brahmanas, she begged four handfuls of parched and flattened rice. She tied this up in a piece of cloth and gave it to her husband as a gift. Accepting this, the foremost among brahmanas left for Dvaraka. He kept thinking, “How will I be able to meet Krishna?” With other brahmanas, he passed through three checkpoints and three gates, which are difficult to cross. He passed in front of the houses of the Andhakas and the Vrishnis, who were devoted to dharma.

‘The brahmana then entered an opulent house of one of Hari’s sixteen thousand queens. When he entered it, it was as if he had obtained the bliss of attaining the brahman. Achyuta was seated on his beloved’s couch and saw him from a distance. Rejoicing, he immediately stood up and embraced him in his two arms. He was extremely delighted at having been able to touch the body of his beloved friend, the brahmana rishi. The lotus-eyed one shed tears of joy from his eyes. He made him sit on his own couch and gave him objects of worship. O king! The illustrious one, the purifier of the worlds, brought water for washing his feet and sprinkled that water on his own head. He smeared him with divine fragrances, sandalwood, aloe and kunkuma. Having honoured him, he gave him betel leaf and a cow and spoke words of welcome. The brahmana’s garments were dirty. He was emaciated and his veins protruded. The queen ⁷⁸¹ herself served him and fanned him with a whisk. The people in the inner quarters witnessed Krishna’s unblemished deed. They were astounded at the great honour and affection that was being shown towards an avadhuta. ⁷⁸²“What are the auspicious acts that this beggar avadhhuta has performed? He is devoid of prosperity. In this world, he is condemned as someone who is inferior. This one is revered as the preceptor of the three worlds. He is Shri’s abode. He has abandoned Shri on her couch and has embraced him, like an elder brother.” O king! They grasped each other by the hand and conversed about the charming incidents, when they had resided in their teacher’s household together. ⁷⁸³

‘The illustrious one asked, “O brahmana! You know about dharma. After having received the instruction from the preceptor and giving him the dakshina, did you return and marry a wife who is your equal? Even though you are generally engaged in household affairs, your intelligence is not agitated by desire. O learned one! You do not find any pleasure in wealth. That is known to me. There are some who are like me. They give up all desire from their minds and perform action. For the sake of being an example to people, they abandon all the natural propensities that have a divine origin. O brahmana! Do you remember our residence in our preceptor’s house? It is in this way that a dvija ⁷⁸⁴ learns what is there to know and achieves that which is beyond darkness. O dear one! The first guru is the one from whom one obtains birth in this world. ⁷⁸⁵ Next is the one through whom one becomes a dvija. ⁷⁸⁶ Last is the one through whom a person in different ashramas obtains knowledge and he is like my own self. O brahmana! In this world, in different varnas and ashramas, those who accept my words as a guru are the ones who know what is good for them. They cross the ocean of life easily. I am in the atmans of all beings. I am not as satisfied through sacrifices, noble birth, austerities and self-control as I am through service towards the guru. O brahmana! Do you remember what happened when we resided with our guru? On one occasion, we were urged by our guru’s wife to go and fetch some kindling. O brahmana! We entered a large forest and there was an extremely large and unseasonal storm. It was fierce and harsh and there was thunder. With the sun having set, all the directions were enveloped in darkness. Since everything was covered in water, nothing could be discerned, the high ground or the low. We were there, struck repeatedly by the fierce wind and water. There was a deluge of water everywhere. In the forest, we could not determine the directions. Suffering, we wandered around, holding each other by the hand. Our guru, Sandipani, got to know. When the sun arose, he searched for us and found us, his disciples, in that distressed state. “Alas, my sons! You have suffered from a great deal of misery for our sake. All beings love their own selves the most. However, devoted to me, you ignored that. This is the task of all good disciples, repaying the debt due to the guru. With pure sentiments, everything, including one’s own self, must be surrendered to the guru. O best among dvijas! I am satisfied with you. May all your desires come true. In this world and in the next, may the mantras never leave you.” ⁷⁸⁷ While we resided in our guru’s house, there were many other incidents. It is through a guru’s favours that a man becomes complete and obtains tranquility.

‘The brahmana replied, “O god of the gods! O preceptor of the universe! You are one who accomplishes all desires. Since my residence with the guru was with you, what could we possibly not accomplish? O lord! In the form of the mantras, your body is the brahman. You are the field where everything beneficial is sown. That you resided with the guru is itself a matter of great wonder.”’

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Shri-Shuka said, ‘In this way, Hari conversed with that best of brahmanas. He knew about what was in the minds of all creatures. He smiled and spoke to him. The illustrious Krishna was devoted to brahmanas. He joked with his dearest brahmana. The one who is truly the destination of all virtuous people glanced at him with affectionate eyes.

‘The illustrious one said, “O brahmana! What gift have you brought me from your house? A trifling gift offered by a devotee satisfies me, but not a great deal of gifts by a person who is not devoted to me. If a person devotedly controls himself and offers me a leaf, a flower, a fruit or some water, I accept it.”’ ⁷⁸⁸

Shri-Shuka continued, ‘O king! Though the brahmana was addressed in this way by Shri’s lord, he was ashamed and did not give the parched and flattened rice. His face was cast downwards. He is the direct witness in the atmans of all creatures. He knew the reason for his coming there. He thought, “Desiring riches, this one has never served me earlier. My friend wants to do what will bring pleasure to his wife, who is devoted to her husband. That is the reason he has come to me. I will grant him riches that even the immortals find extremely difficult to obtain.” The parched and flattened rice was tied up in a rag inside the brahmana’s clothes. Thinking this, he himself snatched it and asked, “What is this? O friend! You have brought me this. O dear one! I love this a lot. This parched and flattened rice will satisfy me and the entire universe.” Saying this, he ate a handful. As he was about to eat the second handful, devoted to Parameshthi, Shri seized him by the hand. ⁷⁸⁹ “O atman of the universe! This is sufficient to grant him all kinds of wealth in this world and in the next. You are the reason behind a man’s satisfaction.” After eating and drinking, the brahmana happily spent the night in Achyuta’s house. He thought that he had gone to heaven. O son! Next morning, he left for his own house. He was delighted. For a part of the way, he was followed by the creator of the universe, the one who is his own source of bliss. He had not obtained riches from Krishna. Nor had he asked for them himself. He was satisfied with only having met him. However, as he returned to his own home, he was embarrassed. “He treats brahmanas like divinities. I have seen how devoted he is to brahmanas. The one who has the radiant Lakshmi on his chest has embraced a person like me, the poorest of the poor. Who am I? I am poor and wicked. Krishna is Shri’s abode. I am a brahma-bandhu. ⁷⁹⁰ Nevertheless, he has embraced me in his arms. Like a brother, he made me sit on his couch, where his beloved had sat. Since I was exhausted, the queen fanned with a whisk made of yak hair in her hand. He served me in a supreme way, massaging my feet and doing other things. He treats brahmanas like divinities. Like a god, I was worshipped by that god of gods. Worshipping his feet is the cause behind obtaining heaven, emancipation for men, the prosperity of earth and rasatala and all the kinds of siddhi. ⁷⁹¹ ‘If this person without riches obtains riches, he will become intoxicated and not remember me.’ That must be the reason why he did not give me even a little bit of riches.” Thinking in this way, he came close to his own house.

‘In every direction, it was surrounded by palaces that were like the sun, the fire and the moon. There were wonderful groves and gardens and many flocks of birds called out from them. There were bodies of water with blooming night lotuses, day lotuses, white lotuses and water lilies. It was surrounded by ornamented men and women whose eyes were like those of deer. “What is this place? Whom does this belong to? Where did all this come from?” While he was debating in this way, those men and women, who were as radiant as immortals, came forward to welcome the immensely fortunate one. They sang and played on many musical instruments. Hearing that her husband had come, his wife was excited and delighted. She quickly emerged from her house, in a form that was like that of Shri coming out of her residence. She was devoted to her husband. When she saw her husband, her eyes filled with tears of love and eagerness. She closed her eyes. In her heart, she embraced him with her mind. He glanced at his radiant wife, resembling a goddess in a vimana. She was resplendent in the midst of female servants wearing golden necklaces ⁷⁹² and he was astounded. He was himself delighted and entered his own house with her. It was full of hundreds of bejewelled pillars, like the great Indra’s residence. The beds were as white as the froth on milk. They were made out of ivory and were covered with golden spreads. There were couches with golden legs and fans and whisks. There were golden seats, with soft cushions on them. Nets of pearls hung from the dazzling canopies. The walls were made out of sparkling crystal and inlaid with extremely expensive emeralds. There were women ornamented with gems, holding dazzling lamps studded with jewels. The brahmana saw the opulence there, with every kind of prosperity. Without any agitation, he debated about the reason behind his prosperity. “I am certainly unfortunate. Since childhood, I have suffered from penury. The reason for my prosperity is nothing but the one who confers great opulence through his glances. That is none other than the best among the Yadus. He is the one who enjoys all kinds of prosperity. Though I did not speak, he gave me plenty of what I wanted to ask for, like Parjanya showering down. My friend is a bull among the Dasharhas and he himself saw. He regards what he himself has given as a trifle. However, if a well-wisher does something that is insignificant, he regards it as a lot. I only took him handfuls of parched and flattened rice. However, filled with joy, the great-souled one accepted it. From one life to another life, may I possess goodwill, friendship, affection and servitude towards him. The great being is a reservoir of qualities. May I be attached to those who are devoted to that Purusha. For his devotees, the wonderful and illustrious one is himself a treasure. The one without birth is capable of bestowing kingdoms and prosperity. However, he is himself wise and can see that for those who lack foresight, wealth is the cause of intoxication and downfall.” He was extremely devoted to Janardana and he used his intelligence to decide in this way. Though he wished to give up all these objects, with his wife, he enjoyed them. However, he did not lust after them excessively. The lord Hari is the god of the gods. He is the lord of sacrifices. Though he is powerful, he accepts brahmanas as divinities. He does not know of anything that is superior to them. The brahmana was the illustrious one’s well-wisher. He saw that the unvanquished one is conquered by those who are his own servants. He meditated on him and the force of this loosened his own bonds. Within a short period of time, he obtained the abode that is the destination of the virtuous. He regards brahmanas as divinities. If a person hears about his devotion to brahmanas, his sentiments turn towards devotion towards the illustrious one and he is freed from all the bondage of karma.’

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Shri-Shuka said, ‘Once, while Rama and Krishna were residing in Dvaravati, there was a great eclipse of the sun, as if the end of the kalpa had arrived. O king! Having got to know about it in advance, people from all directions went to the region known as Samantapanchaka, so as to ensure benefit for themselves. ⁷⁹³ Rama, ⁷⁹⁴ supreme among the wielders of weapons, made the earth empty of kshatriyas at that spot. The floods of blood from the kings created large lakes there. The illustrious Rama was untouched by this deed. However, so as to instruct people, the lord performed a sacrifice there, as if to dispel any sin he might have been tainted with. It was a great tirtha and all the subjects of Bharatavarsha went there on a pilgrimage. O descendant of the Bharata linage! The Vrishnis, Akrura, Vasudeva, ⁷⁹⁵ Ahuka and others, went there, wishing to cleanse themselves of their own sins. So did Gada, Pradyumna, Samba and others. Suchandra, Shuka, Sarana and Aniruddha, along with the leader, Kritavarma, stayed back, for protection. ⁷⁹⁶ Along the road, those greatly energetic ones, wearing golden necklaces, were resplendent. Their chariots were like the vehicles of the gods. The movement of the horses was as light as that of waves. The elephants trumpeted like clouds. The men were as dazzling as vidyadharas. Along with their wives, they were adorned in divine garlands and garments and were armoured. They seemed to be travelling through the sky. The immensely fortunate ones bathed there. They controlled themselves and bathed. They gave brahmanas cows, garments, garlands and golden necklaces. After this, ⁷⁹⁷ following the rites, the Vrishnis again bathed in Rama’s lakes. They gave the best of food to the best of brahmanas and said, “May our devotion to Krishna remain.” Having taken the permission of those who were divinities to Krishna, ⁷⁹⁸ as they chose, the Vrishnis seated themselves under the cool shade of trees and ate. ⁷⁹⁹

‘Wishing to see them, the kings who were their well-wishers and matrimonial allies arrived there—Matsyas, Ushinaras, Koushalya, Vidarbhas, Kurus, Srinjaya, Kambojas, Kekayas, Madras, Kuntis, Anartas and Keralas. O king! There were hundreds of others, from their own side, as well as adversaries. Their well-wishers, the gopas and the gopis, Nanda and the others, had been anxious for a long time. They were overwhelmed with joy at seeing each other. Their hearts and faces resembled radiant and newly bloomed lotuses. With tears flowing from their eyes, they embraced each other firmly. Their body hair stood up. Since they were overwhelmed with joy, their voices choked. With a great deal of affection, the women glanced at each other. Casting smiling and sidelong glances, they embraced each other. The kunkuma from one person’s breast smeared against that of another’s. With tears of love in their eyes, they engulfed each other in their arms. They honoured the elders and were honoured by those who were younger. They welcomed each other and asked about each other’s welfare. They then spoke to each other about Krishna’s accounts.

‘Pritha met her brothers, sisters and their sons, and her parents too. She met Mukunda and the wives of her brothers. While conversing with them, she forgot her sorrow. Kunti said, “O noble elder brother! ⁸⁰⁰ I think that there have been no benedictions for me. When I was afflicted because of the hardships, you excellent ones did not remember me. When destiny is unfavourable, a person’s own relatives, well-wishers, kin, sons, brothers and even the parents, no longer remember the person.” Vasudeva replied, “O mother! ⁸⁰¹ Do not censure us. Men are puppets in the hands of destiny. Whether one does something, or is made to do something, people are under the lord’s subjugation. Tormented by Kamsa, all of us fled in different directions. O sister! It is destiny that has again brought us back to our proper places.” Vasudeva, Ugrasena and the other Yadus honoured the kings. On seeing Achyuta, they were filled with supreme bliss. Bhishma, Drona, Ambika’s son, ⁸⁰² Gandhari and her sons, the Pandavas and their wives, Kunti, Sanjaya, Vidura, Kripa, Kuntibhoja, Virata, Bhishmaka, the great Nagnajit, Purujit, Drupada, Shalya, Dhrishtaketu, Damaghosha, Vishalaksha, Maithila, Madra, Kekaya, Yudhamanyu, Susharma, Bahlika and others, along with their sons, were present. O Indra among kings! The kings who followed Yudhishthira were amazed to see Shouri’s form, the residence of Shri, along with his wives. Rama and Krishna honoured those who had arrived in the proper way. Filled with joy, they praised the Vrishnis, who were Krishna’s companions. “O lord of Bhoja! ⁸⁰³ Among men in this world, your birth has been successful. Yogis find it impossible to constantly see Krishna. But you have seen him in that way. The sacred texts speak about his glory, which purifies all contamination, as do the water that has washed his feet and the words he speaks through the sacred texts. The touch of his lotus feet revived the powers of the earth, which had been ravaged by time, and she showers down all the objects of desire. The householder’s path is one that leads to hell. However, Vishnu himself, the source of heaven, emancipation and cessation, ⁸⁰⁴ has resided there with you. You can see him. You can touch him. You can walk with him. You can converse with him. You can lie down with him. You can be seated with him. You can eat with him. You can have matrimonial alliances with him. You can have blood relationships with him.” ⁸⁰⁵

‘Hearing that the Yadus, with Krishna at the forefront, had come there, Nanda arrived there, wishing to see them. He was surrounded by gopas, who had many objects on their carts. Seeing him, the Vrishnis were delighted, as if life had returned to their bodies. Not having seen him for a long time, they had suffered. They stood up and firmly embraced him. Delighted and overwhelmed with love, Vasudeva ⁸⁰⁶ embraced him. He remembered how he had suffered because of what Kamsa had done and how he had left his son in Gokula. Krishna and Rama embraced and honoured their parents. ⁸⁰⁷ O extender of the Kuru lineage! Their throats choked with love and they were unable to say anything. The immensely fortunate Yashoda embraced her two sons in her arms and placed them on her lap, forgetting her sorrow. Remembering the friendship that she had shown towards them, Rohini and Devaki embraced the queen of Vraja. ⁸⁰⁸ With tears choking their voices, they said, “O queen of Vraja! Who can forget the constant friendship the two of you have shown us? There is nothing in this world that is enough to pay you back, even if one possessed Indra’s riches. When these two had not seen their parents, you were their parents. You tended to them, reared them, nourished them and protected them. They resided with you and you protected them, just as the eyelids protect the eyes. There was no fear from any quarter. The virtuous do not distinguish between someone who is theirs and someone who is someone else’s.” The gopis had obtained their desired Krishna after a long time. Glancing at him with their eyes, they cursed the creator of eyelids. ⁸⁰⁹ Using their eyes, all of them completely embraced him in their hearts. This state of immersion is one that is impossible to achieve, even for those who are constantly engaged. ⁸¹⁰

‘When they were in such a state, the illustrious one met them in a secluded place. He embraced each of them and asked about their welfare. He smiled and spoke to them. “O friends! Do you remember me? It was to accomplish the objective of my relatives that I have been away for such a long time. My mind was engaged in destroying the side of the adversary. Do you reprimand me? Do you suspect me of being ungrateful? Indeed, it is the illustrious one who brings creatures together and separates them. The wind brings together and separates masses of clouds, grass, cotton and dust. This is exactly what the creator of beings does with beings. Devotion towards me certainly leads to immortality. It is good fortune that you possess this kind of affection towards me. That leads to obtaining me. I am the beginning and the end of all beings. O beautiful ladies! I am inside and outside, just like the elements—space, water, earth, wind and fire. It is these that exist in beings. The atman is in beings. ⁸¹¹ Both of these are manifest in me. But behold the supreme and the imperishable, manifest in me.” The gopis were thus instructed by Krishna about the knowledge of adhyatma. ⁸¹² Through constantly remembering him, they destroyed their living sheaths and were immersed in him. They said, “O one with the lotus in the navel! Lords of yoga, those who are unfathomable in their understanding, think about your lotus feet in their hearts. They are the support for deliverance from the well of samsara into which, those who are engaged in household pursuits have fallen. May our minds be always enlightened.”’

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Shri-Shuka said, ‘The illustrious one, who was the preceptor as well as the destination, favoured the gopis in this way. He next asked Yudhishthira and all the other well-wishers about their welfare. They were asked by the protector of the world and honoured extremely well. Delighted, they replied. On seeing his feet, all their sins were destroyed. “O lord! How can there be anything inauspicious for those who have drunk the nectar from your lotus feet? Sometimes, those great minds articulate this through their mouths and using the ears as cups, it can be drunk. Those with bodies suffer from amnesia about who created the bodies and this destroys that loss of memory. The radiance of your atman destroys the three kinds of states created in ourselves. ⁸¹³ You are a deluge of bliss. Your knowledge is absolute and without limits. Time has ravaged the sacred texts and using your yoga maya, you have assumed a form so as to save them. You are the destination of paramahamsas. ⁸¹⁴ We bow down before you.” The people spoke in this way about Uttamashloka, who is like a jewel on the crest, and praised him. The Andhaka and Kourava women met and spoke to each other about Govinda’s account, which is sung about in the three worlds. Listen. I will describe it to you.

‘Droupadi said, “O princess of Vidarbha, ⁸¹⁵ who is never separated from him! O Bhadra! ⁸¹⁶ O Jambavati! O Koushala! O Satyabhama! O Kalindi! O Shaibya! O Rohini! ⁸¹⁷ O Lakshmana! O wives of Krishna! The illustrious one uses his maya to follow the conduct of ordinary people. Tell us. How did he himself marry you?”

‘Rukmini replied, “When I was to be bestowed on Chedi, all the invincible kings and their soldiers raised their bows. However, he placed the dust of his feet on their heads. Like a lord of deer, he took his share away from a herd of sheep. His feet are Shri’s abode. May they always be mine to worship.”

‘Satyabhama replied, “My father’s heart was tormented because of his brother’s ⁸¹⁸ death. He defeated the king of bears to remove the stain on his reputation. He took away the jewel. ⁸¹⁹ Because of his powers, my father was terrified and bestowed me on him, though I had been promised to another.” ⁸²⁰

‘Jambavati replied, “My father ⁸²¹ did not know that his own protector and divinity, Sita’s consort, had assumed a body. He fought against him for twenty-seven days. When he had tested him and got to know, he respectfully offered me as a gift, along with the jewel, clasping his feet. I am his female servant.”

‘Kalindi replied, “He knew that I was performing austerities with the hope of touching his feet. He sent his friend ⁸²² and accepted my hand. I am the one who sweeps his house.”

‘Mitravinda replied, “He came to my svayamvara and defeated all the kings and my brothers, who insulted him. He took me away, like a lion taking away its share from a pack of dogs. The abode of Shri brought me to his own city. In one life after another, may I have the fortune of washing his feet.”

‘Satya replied, “My father arranged for seven bulls that were extremely strong. They were energetic and possessed extremely sharp horns. He wished to test the bravery of the kings. They destroyed the pride of those brave ones. However, he swiftly subdued them. Toying with them, he bound them up, the way a child does with a kid goat. In this way, he won me and my female servants as viryashulka. With four kinds of forces, ⁸²³ kings tried to obstruct his path. But he defeated them and brought me away. May I be able to serve him.”

‘Bhadra replied, “O Krishna! ⁸²⁴ My heart was devoted to Krishna, my maternal cousin. My father himself invited him and bestowed me on him, along with my female friends and one akshouhini. From one life to another life, as I am whirled around in my bonds of karma, may I be able to touch his feet. That will be best for me.”

‘Lakshmana replied, “O queen! I repeatedly heard Narada chant about Achyuta’s birth and deeds. My mind was fixed on Mukunda. Indeed, the one with the lotus in her hand ⁸²⁵ thought about it carefully and chose him, rejecting the guardians of the worlds. O virtuous lady! My father is known as Brihatsena and he is devoted to his daughter. Ascertaining my intentions, he devised a means of bringing this about. O queen! In your svayamvara, a fish was devised for Partha’s ⁸²⁶ sake. It was the same with mine, except that the fish was covered from all sides and could not be seen. There was only a reflection in the water. Hearing about this, all the kings arrived in my father’s city. They knew the truth about all astras and shastras and were accompanied by thousands of instructors. According to valour and according to age, my father honoured all of them. With their minds on me, they took up the bow and arrow kept in the assembly and tried to pierce it. Some picked up the bow, but unable to string it, put it aside. Some lords were only able to string it up to the elbow. ⁸²⁷ They were hurled back and fell down. There were other brave ones, Magadha, ⁸²⁸ Ambashta, Chedi, Bhima, Duryodhana and Karna, who could string it. But they could not determine the location. ⁸²⁹ Partha looked at the reflection of the fish in the water and could determine its location. However, when he released the arrow, it only touched the target from the side and did not pierce it. The kings withdrew, their pride shattered. As if toying, the illustrious one picked up the bow and strung it. He fixed the arrow and looked at the fish’s reflection only once. He pierced it with the arrow and it fell down. At that time, the sun was in Abhijit nakshatra. ⁸³⁰ Drums were sounded in heaven and shouts of ‘victory’ were raised on earth. The gods were filled with joy and repeatedly showered down flowers. At this, I entered the arena on my feet, anklets tinkling. I held a brilliant garland that was made out of gold and jewels. I was wearing new lower and upper garments made out of silk. A wreath of flowers was braided into my hair. I smiled bashfully. I raised my face, with its thick locks of hair. The shine of the earrings illuminated my cheeks. With a gentle smile, I cast a sidelong glance at the kings who were all around. With my heart devoted to Murari, I slowly placed the garland around his neck. There were the sounds of drums, tabors, conch shells, larger drums, kettledrums and other instruments. Male and female dancers started to dance. The singers started to sing. O Yajnaseni! ⁸³¹ In this way, I chose the lord. However, the leaders among the kings could not tolerate my choosing the illustrious one. With their hearts full of desire for me, they challenged him. He placed me on the chariot, yoked to four jewels among horses. He raised the Sharnga bow and armoured himself. The four-armed one stood there, ready to fight. O queen! Daruka drove the chariot that was plated with gold. The kings looked on, just as deer looked at a king of deer. Trying to restrain him, for some distance, the kings followed him from the rear. Some were ready and raised their bows. But they were like village dogs after a lion. Torrents of arrows were released from Sharnga and some fell down on the field of battle, with their arms, thighs and necks severed. The others gave up and fled. The lord of Yadu entered his decorated city of Kushasthali, which is praised in heaven and on earth. There were colourful flags, pennants and arches that blocked out even the sun. He entered, as if the sun was entering its own abode. My father honoured his well-wishers, matrimonial allies and relatives with extremely expensive garments, ornaments, couches, seats and other furnishings. Though he ⁸³² is complete, he gave him female servants, all kinds of riches, soldiers, elephant riders, chariots, horse riders and extremely expensive weapons. He finds bliss in his own self and there are maids in his home. Abandoning all attachment, we must have undertaken austerities.” ⁸³³

‘The queens ⁸³⁴ replied, “He killed Bhouma ⁸³⁵ and his companions in the battle and found us imprisoned there. He got to know that we were the daughters of kings whom he had defeated in the course of his conquest. He freed us. However, in a desire to be free of samsara, we had been remembering his lotus feet. Therefore, though he has already achieved all his desires, he married us. O virtuous lady! We do not desire a kingdom on earth, a kingdom in heaven, unlimited objects of pleasure, supernatural powers, the status of Parameshthi, ⁸³⁶ anything infinite, or Hari as a destination. We desire only this much, that we should bear the dust of his handsome feet on our heads. He is the wielder of the mace and the dust has been enriched by the fragrance of the kunkuma from Shri’s breasts. We desire what the women of Vraja, the gopas who herd the cows and the plants and grass along the banks desire—the touch of the great-souled one’s feet.’

Chapter 10(84)

Shri-Shuka said, ‘Pritha, Subala’s daughter, ⁸³⁷ Yajnaseni, Madhavi, ⁸³⁸ the wives of the kings and his own gopis were bound to Hari in bonds of love. Krishna is in the atmans of everything. Hearing all this, all of them were extremely amazed and their eyes filled with tears. In this way, the conversation occurred, men with men and women with women. At that time, wishing to see Krishna and Rama, the sages arrived there—Dvaipayana, Narada, Chyavana, Devala, Asita, Vishvamitra, Shatananda, Bharadvaja, Goutama, Rama ⁸³⁹ and his disciples, the illustrious Vasishtha, Galava, Bhrigu, Pulastya, Kashyapa, Atri, Markandeya, Brihaspati, Dvita, Trita, Ekata, Brahma’s sons, ⁸⁴⁰ Angiras, Agastya, Yajnavalkya, Vamadeva and others. The kings, the Pandavas, Krishna and Rama, and the others had been seated earlier. They quickly arose and bowed down to the ones who are respected throughout the universe. All of them, along with Rama and Achyuta, honoured them and gave them many kinds of offerings—words of welcome, seats, water to wash the feet, arghya, garlands, incense and pastes.

‘When they were happily seated, the illustrious one, whose body protects dharma, addressed them in these words. In the midst of that great assembly, they heard. The illustrious one said, “Wonderful! We have now obtained all the fruits of being born. We have seen the lords of yoga, whom even the gods find it extremely difficult to behold. How can men who are limited in austerities and whose perception of god is limited to those who are worshipped, ⁸⁴¹ get an opportunity of seeing you, touching you, questioning you, bowing down to you and worshipping your feet? Water does not constitute tirthas. Gods are not made out of clay and stone. These purify after a long period of time, but the sight of virtuous ones purifies instantly. Agni, Surya, Chandra, the stars, earth, water, space, breath, speech and mind may be worshipped. But these are created by a sense of duality and do not take away sin. However, the service of the learned destroys it instantly. This body is like a corpse, consisting of the three elements. ⁸⁴² A person whose intelligence is such that he takes this body to be his self, wife and others to be his own, if his intelligence is such that he takes objects made of earth as objects of worship, and if his intelligence is such that he takes water to be a tirtha, then people who know never regard him as wise. He is like a cow or a donkey.” They heard the words of the illustrious Krishna, whose intelligence was unlimited. They were extremely difficult to comprehend. The brahmanas remained seated and silent. Their minds were in a whirl. The sages thought for a long time and decided that since he was the lord who controlled everything, he must have said this for the sake of instructing people. They smiled and spoke to the preceptor of the universe. “We are the best among those who know the truth and we are the foremost among those who have created the universe. However, we are confounded by your maya. The lord’s conduct is hidden in what he does in this world. How wonderful is the illustrious one’s conduct. How wonderful is the lord’s imitated conduct. ⁸⁴³ He makes no efforts, but appears in many kinds of forms. He creates, preserves and destroys, but is not bound down by that. He is like the earth, since the transformations of the earth appear in many names and forms. From time to time, to protect those who are your devotees and to chastise the wicked, you assume the form of sattva. ⁸⁴⁴ In your own pastimes, you are the eternal path of the Vedas and the atman of varnas and ashramas. You are the supreme Purusha. The brahman is your pure heart. Through austerities, studying and self-control, one can perceive the truth that is beyond the manifest and the unmanifest. O brahman! Those who are born in the lineages of brahmanas use the sacred texts to realize your atman. You are the true abode. You are foremost among those who are devoted to brahmanas and you worship them. Today, our birth, learning, austerities and vision has been rendered successful. You are the destination of the virtuous and the supreme and ultimate benefit and we have met you. O illustrious Krishna! O one who is unlimited in intelligence! We bow down to you. You are the paramatman, but you have shrouded your glory through your own yoga maya. The kings and the Vrishnis find pleasure with you, but they do not know you. You are the lord. You are time. Their atmans are covered in the curtain of maya. A sleeping person’s perception of the reality about his self is coloured by the attributes of the names and forms he sees. He does not know what is distinct from this. ⁸⁴⁵ In that way, the senses of someone who is confounded by maya takes the names and forms of material objects to be real. His memory is confused. Today, we have seen your feet. They are the source of the tirtha that washes away floods of sins. ⁸⁴⁶ Extremely perfected yogis hold them in their hearts. However, only those who possess extreme devotion towards you can destroy the sheath of the living body and attain you as a destination. Therefore, show compassion towards your devotees.” O royal sage! Having said this, the sages made up their minds to leave for their own hermitages and sought the permission of Dasharha, Dhritarashtra and Yudhishthira.

‘Seeing that they were about to leave, the immensely illustrious Vasudeva ⁸⁴⁷ bowed down and clasped their feet. He controlled himself and spoke to them. Vasudeva said, “I bow down to the rishis. All the gods are in them. You should listen to what I have to say. You should explain what karma one should undertake, so that one can counter the effects of karma.” Narada replied, “O brahmanas! It is not surprising that Vasudeva should desire to know this. Thinking Krishna to be his child, he has asked us about what is good for his own atman. ⁸⁴⁸ In the mortal world, familiarity is the root cause of disregard. Those who live on the banks of the Ganga ignore it and go elsewhere to be purified. His ⁸⁴⁹ wisdom is not affected by time, creation, destruction and other things. His attributes are his own and there is nothing else that can disrupt them. He is not affected by material hardships, the consequences of karma and the gunas. The lord’s consciousness is not affected. He is absolute, without a second. However, his own powers are enveloped in prana and other things and others take him to be ordinary, just like the sun, when it is shrouded in clouds, mist and eclipses.” O king! After this, while all the kings and Achyuta and Rama heard, the sages addressed Anakadundubhi. “The virtuous have determined the karma that must be undertaken to counter the effect of karmas. One must faithfully perform a sacrifice to Vishnu, the lord of all sacrifices. Wise ones, who possess the insight of the sacred texts, have said that this leads to tranquility of mind. This has been shown to be an easy path of yoga and a pursuit of dharma that delights the mind. For a dvija who is in the householder stage, this is the route to obtain benedictions. With wealth one has oneself earned, one must perform devoted and pure worship to Purusha. The desire for riches is curbed by giving donations at sacrifices. The desire for homes, wives and sons is curbed. O supreme one! In this way, a learned person casts aside all the hardships that are caused to him by the ravages of time. That is the reason patient people have given up the desire for household life and have left for hermitages. O lord! Dvijas have three kinds of debts, to gods, rishis and ancestors. If he gives up his body without first repaying these through sacrifices, studying and sons, ⁸⁵⁰ his downfall is certain. O immensely intelligent one! You have already been freed from two of those, to rishis and ancestors. Perform a sacrifice to free yourself of the debt to the gods. Having repaid that, you can be without a shelter. ⁸⁵¹ O Vasudeva! You must certainly have worshipped Hari, the lord of the universe, with supreme and great devotion. That is the reason he has become your son.” Hearing their words, the great-minded Vasudeva bowed his head down and gratified them.

‘He asked those rishis to be the officiating priests. O king! He was devoted to dharma and the rishis were requested according to the principles of dharma. In that place, ⁸⁵² they prepared for a supreme sacrifice. O king! When he was about to be consecrated, the Vrishnis and the kings bathed and attired themselves in excellent garments. They wore garlands of lotuses and decorated themselves with excellent ornaments. The delighted queens wore necklaces made out of gold ⁸⁵³ and wore excellent garments. They smeared themselves with pastes and with objects in their hands, approached the arena marked for the consecration. Drums, tabors, conch shells, larger drums and kettledrums were sounded. Male and female dancers danced. The sutas and magadhas sang words of praise. Along with their husbands, gandharva ladies sang in extremely melodious voices. Following the prescribed ordinances, the officiating priests sprinkled and consecrated him. Surrounded by his eighteen wives, he looked like King Soma, surrounded by the stars. They wore girdles, bangles, necklaces, anklets and earrings. Ornamented and clad in deerskin, he was radiant. O great king! The officiating priests wore silk garments and jewels. The assistant priests were radiant, like at the sacrifice of Vritra’s slayer. ⁸⁵⁴ Along with their own relatives, sons and wives, Rama and Krishna, the two lords of all living creatures, dazzled because of their own powers. Each part of the sacrifice was performed according to the ordinances. Agnihotra and other aspects were observed. The lord was worshipped through prakrita, vaikrita, dravya and jnana rituals. ⁸⁵⁵ At the appropriate time, as has been recommended, he gave dakshina to the officiating priests. Though they were ornamented, he gave them ornaments, cows, maidens and extremely expensive gifts. The maharshis made him execute the patni-samjaya and avabhritha parts. With the performer of the sacrifice ⁸⁵⁶ at the forefront, the brahmanas bathed in Rama’s ⁸⁵⁷lake. After having bathed, along with his wives, he gave ornaments and garments to the bandis. Wearing ornaments, he worshipped all the varnas and dogs with food. With a lot of gifts, he honoured his relatives, along with their wives and sons, Vidarbha, Kosala, Kuru, Kashi, Kekaya, Srinjaya, the officiating priests, the assistant priests, the large number of gods, men, bhutas, ancestors and charanas. All of them praised the sacrifice and taking the leave of the one who was Shri’s abode, departed.

‘The hearts of Dhritarashtra, his younger brother, ⁸⁵⁸ the Parthas, Bhishma, Drona, Pritha, the twins, Narada, the illustrious Vyasa, the well-wishers, the matrimonial allies and the relatives were filled with affection and they embraced their relatives, the Yadus. Suffering because of the separation, together with the other people, they left for their own countries. Nanda and the cowherds were worshipped with a great deal of gifts, given by Krishna, Rama, Ugrasena and the others. Devoted to their relatives, they resided for some more time. Thus, Vasudeva easily crossed the great ocean, represented by his wishes. Surrounded by his well-wishers and delighted in his mind, he held Nanda by the hand and spoke to him. Vasudeva said, “O brother! This bond, known as affection among men, has been created by the lord. I think that it is extremely difficult to sever, even for brave ones and yogis. Hence, despite us being ungrateful and undeserving, you supreme ones have shown us this friendship. It has not been reciprocated and can never be repaid. O brother! Earlier, we were incapable of doing anything good towards you. Now, we are blinded by the intoxication of prosperity and do not see that you are right in front of us. O one who deserves to be honoured! The prosperity of a kingdom is not meant for a person who desires benefit for himself. His vision becomes like that of a blind man and he does not see his own relatives and friends.” Thus, Anakadundubhi’s heart was softened by love. He wept. As he remembered the act of friendship that had been done towards him, his eyes filled with tears. Nanda desired to do what would bring pleasure to his friend. He also loved Govinda and Rama. Therefore, he said, “I will leave today” or “I will leave tomorrow”. However, honoured by the Yadus, he resided with them for three months. Along with the residents of Vraja and along with his relatives, all his desires were satisfied. He was given extremely expensive ornaments, silken garments, priceless gifts and furnishings. Thereafter, with the gifts given by Vasudeva, Ugrasena, Krishna, Uddhava, Bala and the others, he left, along with the Yadus. ⁸⁵⁹ The minds of Nanda, the gopas and the gopis were fixed on the lord Govinda’s lotus feet and they were incapable of withdrawing. They left for Mathura. Krishna was like a divinity to the Vrishnis. When the relatives had departed, on seeing that the monsoon was about to set in, they again returned to Dvaravati. They told the people about the great festivities performed by the lord of the Yadus, ⁸⁶⁰ about how they had met their well-wishers and about everything else that occurred in the course of their visit to the tirthas.’

Chapter 10(87)

Parikshit asked, ‘O brahmana! The brahman cannot be described and is without gunas. It is supreme and is beyond manifestations and their causes. How can the shruti texts, which are about the conduct of the gunas, be used to directly describe it?’ ⁸⁶¹

Shri-Shuka replied, ‘For living beings, the lord created intelligence, senses, mind and prana for material gratification, and samsara so that the atman can be realized. This is what the Upanishads say about the brahman, and the ancestors of our ancestors meditated on this. If a person meditates on this, he is freed from material association and attains success. In this connection, I will describe to you an account connected with Narayana. This is about a conversation between Narada and the rishi Narayana. Once, Narada, loved by the illustrious one, was roaming around the worlds. To meet the ancient rishi, he went to Narayana’s hermitage. From the beginning of the kalpa, he has been there, in this Bharatavarsha, performing austerities with dharma, jnana, self-control and tranquility. He has done this for the welfare of men in this world and in the next one. He was seated there, surrounded by rishis and residents of the village of Kalapa. O extender of the Kuru lineage! He bowed down and asked him exactly this. While the rishis heard, the illustrious one ⁸⁶² told him about an ancient conversation that had taken place among the residents of Janaloka about the nature of the brahman.

‘The illustrious one ⁸⁶³ said, “O one born from Svayambhu! In ancient times, in Janaloka, there was a sacrifice. There were sages born through mental powers there, those who held up their seed, and they spoke about the brahman. At that time, you had gone to Shvetadvipa to see the lord, who was lying down. ⁸⁶⁴ There was an extremely well-conducted discussion about the brahman and the shruti texts. What you asked me is exactly the question that was raised there. They were all equal in learning, austerities and good conduct, and they were all impartial in their treatment of their own enemies and neutral parties. Nevertheless, they chose one to speak and the others listened.”

‘Sanandana said, “After swallowing up his own creation, ⁸⁶⁵ the supreme one lay down, along with his potencies. The shrutis awoke him, describing his signs. ⁸⁶⁶ This was like a sleeping king being woken at dawn by bandis, his servants, who approach him and use excellent shlokas to praise his valour.”

‘The shrutis said, “Victory to you. O unvanquished one! Victory to you. You are the one who is complete in his atman, with all your potencies. You are the one who awakens the energies of everything, mobile and immobile. Destroy the taints of those who have accepted the gunas. As you engage, the sacred texts can sometimes appreciate your unvanquished atman. The supreme is the foundation of creation and destruction and is pervasive. Like clay, it generates transformations, but is not subject to transformations itself. ⁸⁶⁷ Therefore, the perceived world is identified with the supreme. The minds, words and conduct of the rishis were immersed in you. ⁸⁶⁸ The feet of men are placed on earth. How can they ignore the earth on which they dwell? ⁸⁶⁹ O lord of the three! ⁸⁷⁰ The wise submerge themselves in the ocean of amrita that your accounts are, and cast aside their torments. These destroy all impurities from the worlds. What need be said about those who have used their own powers to cleanse their minds of gunas and the effects of time? O supreme one! They worship your true nature and experience infinite and uninterrupted bliss. Only those who follow you truly breathe, the others are like bellows. It is through your favours that Mahat, ahamkara and the others were created from the cosmic egg. You are the ultimate Purusha who enters and animates the forms, annamaya and the others. ⁸⁷¹ You are supreme and distinct from the gross and the subtle. You are the underlying reality. Among those who follow the paths of the rishis, those with gross vision worship you in the stomach. ⁸⁷² The followers of Aruni are more subtle and worship you in the cavity of the heart. ⁸⁷³ O infinite one! Their consciousness rises up to your supreme abode in the crown of the head. ⁸⁷⁴ A person who reaches that spot no longer falls down into this world, into the mouth of death. You enter the many wonderful species you have yourself created, as if you are their cause. Like the fire, you imitate the forms, superior and inferior, that you yourself have created. ⁸⁷⁵ Those who are spotless in their intelligence and do not desire anything material comprehend your undifferentiated, unchanging and true manifestation among all these unreal forms. The individual entity resides in these forms because of his own karma, but is covered by the gross and the subtle. You are spoken of ⁸⁷⁶ as the Purusha who possesses all the powers and these manifestations are your own portions. Thus, wise men have ascertained in the sacred texts that the human state is the field into which the seed is sown. They therefore worship your feet on earth. ⁸⁷⁷ Faith in you is the means of escaping from samsara. O lord! The truth about the atman is extremely difficult to comprehend. You assume forms to elucidate this. There are those who destroy their exhaustion by submerging themselves into the ocean of amrita represented by your great deeds. Some such people do not desire anything, not even emancipation. They renounce their homes and associate with your devotees, who gather at your lotus feet like swans. When the nest ⁸⁷⁸ follows the path that leads to you, it behaves like a beloved friend to the atman. You are always eager to help and friendly towards those who seek to ensure for themselves. But alas! There are those who do not find pleasure in you. They worship the unreal and this is like killing their own selves. Because of their desires, they wander around in this fearful existence, in evil physical bodies. There are sages who controlled their breath, mind and senses, firm in their practice of yoga. Thereby, they worshipped you and obtained your state. However, that state was also obtained by your enemies, who constantly remembered you. So did the women, whose minds were attached to your sturdy arms, which were like the coils of the Indra among serpents. You look upon us in the same way. We see you in everything and we will also obtain the nectar of your lotus feet. Indeed, how can anyone who has been born or died after the universal destruction know about someone who existed before all this? The rishi ⁸⁷⁹ and the large number of gods of both categories ⁸⁸⁰ who followed him came after that. At that time, the gross and the subtle, the composition of the two, ⁸⁸¹ the flow of time and the sacred texts did not exist, since you were lying down and had withdrawn everything. Those who teach that creation results from the unreal, or those who say that the permanent atman dies, or those who posit duality, or those who declare that the material is permanent, base themselves on illusions. Those who believe that Purusha results from the three gunas, or from modifications, ⁸⁸² say this because of ignorance. This has no basis in you. You are pure knowledge and absolute consciousness. That the real is based on the three modes ⁸⁸³ is a projection of the mind on you. To human beings, the unreal appears in this way. Those who realize the atman consider this universe as real only because it is a projection of the atman. Transformations of gold need not be rejected, because their essence consists of gold. In that way, what you have created and entered can be ascertained to be no different from your atman. Those who worship you as the entity that exists within all beings disregard death and place their feet on its head. However, those who turn away from you are bound down by your words, ⁸⁸⁴ like animals. Indeed, only those who are devoted to you are purified. Though you possess no material senses, you are self-luminous and the one who wields power over all the senses. Material nature and the gods ⁸⁸⁵ accept offerings offered to them and worship you. This is like lords of territories offering tribute to the lord of the entire earth. The creators of the universe faithfully execute the tasks that have been assigned to them by you. O liberated one! You are supreme and in your pastimes, when you cast your glances, the energy and motivation of the species know as mobile and immobile objects is awakened. There is nothing that is alien to you. Nor is there anything that is your own. You are like the sky, which has no attributes but resembles the void that it fills. O one who is permanent! If the numerous embodied entities were permanent and could go everywhere, there would be no one to control and rule them. ⁸⁸⁶ Therefore, it must be otherwise. That which is created is controlled by the creator, since the created is never distinct from its cause. ⁸⁸⁷ Though you are equally present in all your manifestations, those who profess to know you do not know. You are beyond knowledge and that view is itself defective. Creation does not result from Prakriti, Purusha, or their combination. ⁸⁸⁸ Like bubbles come into existence through the combination of water and air, living entities are only apparently generated from that combination. All these, with different names and attributes, merge back into you, the supreme. This is like rivers merging into the ocean, or juices ⁸⁸⁹ merging into honey. Among men who are whirled around in your maya, there are some who are wise and greatly devoted to you and render service to you, the potent one who delivers from samsara. How can those who follow you suffer from fear of samsara? The three rims ⁸⁹⁰ are caused by the furrowing of your eyebrows and lead to fear among those who do not seek shelter with you. Even those who conquer their senses and their breath of life cannot control the mind, which is like an unrestrained horse. O one without birth! In this world, they attempt to regulate it through unsteady means that only lead to hardships. They abandon the preceptor’s feet and are beset by hundreds of difficulties. They are like merchants, who have not engaged a helmsman, on the ocean. For those men who seek refuge with you, you are the atman, the embodiment of all pleasures. What use do they have for own relatives, sons, bodies, wives, wealth, homes, immobile property, chariots and even life itself? Those who do not know this truth are engaged in the pursuit of sexual pleasure. What happiness can this world give? Its nature is such that it is destroyed. It has no more than transient substance. There are rishis who are devoid of pride. They bear your lotus feet and the water that washed your feet in their hearts. They visit sacred places and tirthas on earth. They find eternal bliss in the atman. If a man turns his mind towards you, he no longer serves anything connected with the home, since those only rob him of his qualities. Since this universe arose from the real, it must be real. This logic is subject to refutation. In some ordinary cases, this is not true. ⁸⁹¹ In other cases, perceptions about both can be illusory. ⁸⁹²A traditional succession of blind people desire to establish the imaginary as permanent reality. They are bewildered by numerous words and are dulled by repeated mentions of rituals. This universe did not exist before its creation. Nor will it exist after its destruction. Hence, it is false. But it can be deduced that in the interim, it appears within the absolute you as your manifestation. Therefore, it can be compared to the various kinds of transformations that material objects undergo. It is a figment of the mind and is not real. Those who take it to be real are ignorant. Under the influence of material energy, the jivatman lies down next to maya and embraces her qualities. It serves those assumed forms and, deprived of its prosperity, follows the cycle of birth and death. But just as a snake casts aside its skin, you cast aside material energy. You are immeasurable in your greatness and glory. You possess the eight potencies ⁸⁹³ and opulence. If those who have renounced do not exterminate the roots of desire from their hearts, though you exist in their hearts, they find it impossible to obtain you. You remain like a jewel around the throat, forgotten by the wearer. O illustrious one! Those yogis who gratify their senses find miseries both in this world and in the next. Death does not let them go and they do not obtain you. Because of you, a person who obtains you does not know the auspicious or the inauspicious, the consequences of good deeds or wicked ones. O one with the qualities! Nor is such an embodied entity aware of the words recommended every day, for every yuga. ⁸⁹⁴ He hears about you, chanted from one generation to another generation. Through this, men obtain the goal of emancipation. Since you are infinite, the lords of heaven have not been able to reach you. Since you are infinite, nor have you yourself done that. You are indeed inside innumerable cosmic eggs, along with their sheaths. The wheel of time whirls them around inside you, like particles of dust in the sky. The shrutis find their ultimate fruit in you. But their conclusion is indirect, negating every assertion about you.”

‘The illustrious one ⁸⁹⁵ said, “Brahma’s sons heard this instruction about the atman. Having been successful and having known the destination of the atman, they worshipped Sanandana. In this way, great-souled ones who were born earlier and travelled through the sky ⁸⁹⁶ distilled out all the essence of the Vedas, the Puranas and the Upanishads. O Brahma’s son! ⁸⁹⁷ Faithfully uphold in your heart this instruction about the atman, capable of burning up the desires of men. As you will, travel anywhere on earth.”

Shri-Shuka continued, ‘O king! When he was commanded by the rishi in this way, the sage, who knew about the atman, faithfully accepted it. His vow was like that of a valiant one. He could remember everything, after hearing it only once. Having entirely accomplished his purpose, he spoke. Narada said, “I bow down to the illustrious Krishna. His deeds are spotless. So that all living creatures do not have to go through samsara, he uses his portions to manifest himself in charming forms.” Having said this, he bowed down before the original rishi and his great-souled disciples. He then directly went to the hermitage of my father, Dvaipayana. O king! I have thus described to you the answer to the question you posed before me, about how the mind can reach the nirguna and undefinable brahman. ⁸⁹⁸ He is the one who watches over the beginning, the middle and the destruction of the universe. The lord of jivatmans is not manifest. He creates the universe and enters it, along with the jivatmans, controlling them. Just as a sleeping person loses all sense of his body, by resorting to the one who is without origin, one abandons maya. If a person desires kaivalya and desires to avoid the fear of birth, he should constantly meditate on Hari.’

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The king said, ‘Gods, asuras and humans who worship the auspicious Shiva generally obtain wealth and enjoy objects of pleasure, but not those who worship Hari, Lakshmi’s consort. We have a great doubt about this and want to know. The two lords have contrary kinds of conduct and the states obtained by those who worship them are also contrary.’

Shri-Shuka replied, ‘Shiva is always with Shakti and is united with the three signs of the gunas. He is the divinity for the three kinds of ahamkara—vaikarika, taijasa and tamasa. The sixteen transformations resulted from these. ⁸⁹⁹ When a person worships one of these potencies, he enjoys all the resultant states. Hari is nirguna. He is the supreme Purusha, beyond Prakriti. He is omniscient and is witness to everything. A person who worships him becomes devoid of gunas. When the horse sacrifice was over, your grandfather, King Yudhishthira, heard about dharma from the illustrious one and asked Achyuta this question. The illustrious lord was pleased with the one who desired to hear. For bestowing benefit on the lineage of men, he had descended in the lineage of the Yadus. He spoke to him. The illustrious one said, “When I show favours on a person, I slowly rob him of his wealth. When he is without riches, his own relatives desert him and he moves from one misery to another misery. All his attempts to get wealth become futile and he is frustrated. He then contracts friendship with those who are devoted to me and I bestow my favours on him. He realizes the supreme and subtle brahman, the pure consciousness that is the infinite reality. Realizing the nature of the atman, the person is freed from samsara. Therefore, I am extremely difficult to worship. People ignore me and worship others who are easy to satisfy. ⁹⁰⁰ Having obtained kingdoms and prosperity, they become insolent, maddened and distracted. They are so rash as to slight the ones who conferred boons on them.” Brahma, Vishnu, Shiva and other lords can confer boons and also curse. O dear one! Shiva and Brahma curse and bestow favours instantly, but not Achyuta. There is an ancient account about this, about how Girisha bestowed a boon on Vrikasura and brought about a calamity.

‘There was an asura named Vrika and he was Shakuni’s son. He met Narada on the road. On seeing him, the evil-minded one asked him which of the three gods was quickly satisfied. He said, “If you worship the god Girisha, you will obtain success swiftly. He is easily satisfied with the smallest qualities and is easily enraged with the slightest bit of wickedness. Like bandis, when they praised him, he was satisfied with the ten-headed one ⁹⁰¹ and with Bana. He granted them a great deal of prosperity, but in each case, this resulted in a grave danger.” Thus instructed, the asura started to worship Hara in Kedara. ⁹⁰² He sliced off bits of flesh from his own body and offered these as oblations into the mouth of the fire. He was frustrated at being unable to see the god. On the seventh day, he bathed his head in the waters of the tirtha and was about to slice off his head with an extremely sharp weapon. At this, the greatly compassionate Dhurjati ⁹⁰³ arose from the fire, like Agni. Just as we would do, he seized his arms with his own arms and restrained him. Through that touch, his wounds were healed and he regained his original form. He said, “O dear one! Enough of this. Ask for a boon from me. I will give you the boon that you desire. I am pleased if men worship me with some water and you have unnecessarily made your body suffer excessively.” The wicked one asked the god for a boon that would bring fear to all creatures. “If I touch anyone on the head with my hand, let him die.” O descendant of the Bharata lineage! Hearing this, the illustrious Rudra was disturbed in his mind. He said, “Oum” ⁹⁰⁴ and smiled. Like giving amrita to a serpent, he granted it to him. To test the efficacy of the boon, the asura tried to place his own hand on Shambhu’s head. Shiva was terrified at what he had himself brought about. Scared and trembling at the prospect of being touched, he fled from that northern direction and was pursued. He fled everywhere on earth and heaven and to the ends of the directions. The lords of the gods were silent, not knowing how to counter this. He then went to radiant Vaikuntha, which is beyond darkness. Narayana was himself there, the supreme destination for those who have renounced everything, those who are serene and have cast aside their staffs. ⁹⁰⁵ If one goes there, one never returns. ⁹⁰⁶

‘The illustrious one, the destroyer of afflictions, had perceived the hardship. Using his yoga maya, he assumed the form of a small boy. ⁹⁰⁷ He wore a girdle ⁹⁰⁸ and deerskin and held a staff and aksha beads. He blazed like the fire. He held kusha grass in his hand. He approached from a distance and greeted him, as if in humility. The illustrious one said, “O Shakuni’s son! It is evident that you are exhausted. Why have you travelled such a long distance? Please rest for a while. It is a person’s body that yields all the objects of desire. O lord! If it is appropriate for us to hear, please tell us what you intend to do. Usually, a person accomplishes his purpose with the help of others.” The illustrious one asked him in words that seemed to be a shower of amrita. All his exhaustion was gone and he ⁹⁰⁹ told him everything that he had already done. The illustrious one said, “If that is the case, we do not believe in his words. He became a pishacha because of Daksha’s curse and is the king of pretas and pishachas. O Indra among the danavas! If you trust him as a preceptor of the universe, you can quickly test his words by placing your hand on your own head. O bull among the danavas! If Shambhu has not spoken the truth in any way, you can then kill the liar, so that he doesn’t utter a falsehood ever again.” The wonderful and well-articulated words spoken by the illustrious one confounded the evil-minded one. Without realizing what he was doing, he placed his own hand on his head. He instantly fell down, his head shattered, as if he had been struck by the vajra. Words of “victory”, “salutations” and “excellent” were heard in heaven. When the wicked Vrikasura was slain, Shiva was saved from the calamity and gods, rishis, ancestors and gandharvas showered down flowers. The illustrious Purushottama spoke to Girisha, who had been saved. “O god! O Mahadeva! This wicked one has been killed because of his own sins. O Isha! After causing offence to great beings and creatures, who can obtain peace, not to speak of a person who causes offence to the lord of the universe and the preceptor of the universe?” Hari is the paramatman himself. He is supreme. He is an inconceivable ocean of powers. If a person hears or recites the account of Girisha’s liberation, he is freed from enemies and from samsara.’

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Shri-Shuka said, ‘O king! The rishis performed a sacrifice on the banks of the Sarasvati. A debate started among them about who among the three lords ⁹¹⁰ was the greatest. O king! Wishing to know and find out, they sent Bhrigu, Brahma’s son, to Brahma’s assembly. Desiring to test his sattva, he did not bow down to him, or chant any hymns in his praise. Enraged at this, the illustrious one blazed in his own energy. Though rage was surging within himself, since it was his son, the lord used his intelligence to pacify it, just as fire is extinguished with water, which is created from it. ⁹¹¹ After this, he went to Kailasa. The god Maheshvara was happy to see his brother. ⁹¹² He arose and came forward to embrace him. But he did not desire this and said, “You deviate from the path.” ⁹¹³ At this, the god became angry. He raised his trident and with fiery eyes, got ready to kill him. But the goddess ⁹¹⁴ fell down at his feet and comforted him with her words. After this, he ⁹¹⁵ went to Vaikuntha, where the god Janardana was. He was lying down on Shri’s lap and he kicked him on the chest with his foot. The illustrious one, the destination of the virtuous, stood up, along with Lakshmi. He got down from his own couch and bowed his head down before the sage. He said, “O brahmana rishi! Welcome. Rest on this seat for a while. O lord! You should pardon us. We did not know that you were going to come. Please purify me, my world and the guardians of the world who are with me with the water that has washed your feet. It is like a tirtha that purifies the tirthas. O father! O great sage! Your feet are exceedingly soft.” Saying this, he massaged the brahmana’s feet with his hands. “Till today, the illustrious Lakshmi has single-mindedly served me. Now that your foot has purified my chest, the goddess of prosperity will reside there.” ⁹¹⁶ The lord of Vaikuntha addressed Bhrigu in these solemn words. He ⁹¹⁷ was delighted, satisfied and silent. He was overwhelmed with devotion and tears flowed from his eyes. O king! He again returned to the sacrifice being conducted by the sages who knew about the brahman. In detail, Bhrigu described the experience he had been through. Hearing this, the sages were amazed and their doubts were dispelled. They developed a great deal of devotion towards Vishnu, the one who confers tranquility and freedom from fear. Dharma, jnana and non-attachment emanate directly from him and so do the eight kinds of siddhis that cleanse the atman of impurities. He is said to be the supreme destination for virtuous ones and sages who desire nothing, tranquil and impartial in outlook, having cast aside their staffs. ⁹¹⁸ His beloved form is made out of sattva and he worships brahmanas as divinities. Tranquil ones, accomplished in intelligence, worship him, wishing for no benedictions. Through his maya, based on the gunas, he creates three kinds of forms—rakshasa, asura and sura. ⁹¹⁹ Of these, sattva is the means for attaining success and purification. To remove the doubts of men, the brahmanas along the banks of the Sarasvati came to this conclusion. They served Purusha’s lotus feet and found a destination with him.’

Suta said, ‘This account about the supreme being emanated from the fragrant lotus mouth of the sage’s son. ⁹²⁰ It is glorious nectar that destroys the fear of samsara. If a traveller ⁹²¹ constantly drinks it in, using his ears as cups, all the exhaustion from his journey is destroyed.’

Shri-Shuka continued, ‘O descendant of the Bharata lineage! On one occasion, in Dvaravati, a brahmana’s wife gave birth to a son. However, as soon as he was born and touched the ground, he died. The brahmana took the dead infant and came to the king’s ⁹²² gate. Distressed in his mind and suffering, he lamented in these words. “My child has died and left because of the evil deeds of a kshatra-bandhu. ⁹²³ He hates brahmanas. He is deceitful in his intelligence. He is greedy and is attached to material objects. He sports and indulges in violence. He has not been able to conquer his senses and his conduct is wicked. Subjects who serve him will suffer. They will always be poor and miserable.” In this way, the brahmana rishi went through a similar suffering for a second and a third child. He left them at the king’s gate and chanted the same lamentation. On one occasion, when he was in Keshava’s presence, Arjuna heard the brahmana, when his ninth child had died. He asked him, “O brahmana! Is there no one in your residence who can wield a bow? These kshatra-bandhus are like brahmanas undertaking a sacrifice. ⁹²⁴ If brahmanas have to grieve because they lose their wealth, wives and sons, these are actors who are seeking to subsist in the garb of royalty. O illustrious one! You are suffering and I will protect your offspring. If I am unable to accomplish my pledge, I will enter the fire and atone for my sins.” The brahmana replied, “Samkarshana, Vasudeva, the supreme archer Pradyumna and the unrivalled charioteer, Aniruddha, have been unable to save me. The lords of the world have found this task to be impossible. You are foolishly speaking about this feat. We do not believe you.” Arjuna said, “O brahmana! I am not Samkarshana, Krishna, or Krishna’s son. My name is Arjuna and my bow is Gandiva. O brahmana! Do not slight my valour, which has satisfied the three-eyed one. ⁹²⁵ O lord! I will defeat Death in a battle and bring your sons back.” O scorcher of enemies! The brahmana was thus assured by Phalguna. Having heard about Partha’s valour, he was happy and returned to his own house.

‘When the time for his wife’s delivery arrived, the excellent and suffering brahmana told Arjuna, “Save my child from Death.” He touched water and purified himself, bowing down to Maheshvara. He strung Gandiva and remembered the divine weapons. He invoked arrows with many weapons and covered the delivery chamber from all sides. Above, below and diagonally, Partha created a cage made out of arrows. The brahmana’s wife gave birth to a son who cried repeatedly. However, he suddenly vanished into the sky, along with his body. In Krishna’s presence, the brahmana reprimanded Vijaya. ⁹²⁶ “Behold. I was a fool to trust you. You boasted, but are impotent. When Pradyumna, Aniruddha, Rama and Keshava are unable to save a person, who else is capable of protecting him? Shame on Arjuna. Shame on that boastful one’s bow. When touched by destiny, it is only a foolish and evil-minded person who thinks of bringing someone back.” The brahmana rishi cursed him in this way. Phalguna resorted to his learning and instantly went to Samyamani, ⁹²⁷ where the illustrious Yama was. Unable to see the brahmana’s son there, with his weapons raised, he went to the cities of other lords—Indra, Agni, Nairrita, Soma, Vayu, Varuna, rasatala and the vault of heaven. However, not having obtained the brahmana’s son anywhere, he was unable to fulfil his promise. Therefore, he got ready to enter the fire. However, Krishna restrained him and addressed him in these words. “Do not degrade yourself in this way. I will show you the brahmana’s sons. We will soon establish our spotless deeds among men.” The illustrious lord addressed Arjuna in this way. Along with him, he ascended his divine chariot and left for the western direction.

‘It crossed the seven dvipas, the seven rivers and the seven ranges of mountains that separate them. It then crossed Lokaloka ⁹²⁸ and entered extremely great darkness. O bull among the Bharata lineage! The horses, Shaibya, Sugriva, Meghapushpa and Balahaka, lost their sense of direction in that darkness and could not proceed. Seeing this, the illustrious Krishna, the great yogi and the lord of all the lords of yoga, sent his own chakra on ahead, blazing like one thousand suns. With its great and radiant energy, it cut through that extremely terrible, dense and great darkness. Just as Rama’s arrows released from the bow cut through the enemy army, Sudarshana penetrated with the speed of thought. Through the path created by the chakra through the darkness, beyond all this, Phalguna saw a pervasive, infinite and dazzling light. His eyes were pained by this and he closed them. After this, he entered water that was buffeted by extremely powerful winds. The resultant waves were like ornaments. He saw a supremely resplendent and wonderful mansion there. There were thousands of pillars, radiant with gems. The great and wonderful serpent, Ananta, was there. There were brilliant gems on each of his one thousand hoods. This radiance reflected on his two thousand fiery eyes. He was white, like the white mountain, ⁹²⁹ but his neck and tongues were dark. He saw the lord, the great and supreme being, Purushottama, reclining happily on the coils of the serpent. His beautiful complexion was like that of a cloud. His beautiful garment was yellow. His face was pleasant and his eyes were long and beautiful. His diadem and earrings were studded with many clusters of precious gems. The illumination from this reflected off his dense locks of hair, with thousands of strands. His eight handsome arms were long. He wore the Koustubha gem and the shrivatsa mark was on his chest. He was adorned with a garland of wild flowers. The lord was served by his own attendants, Sunanda and Nanda being the foremost. His own weapons, chakra and the others, stood around him in personified form. Pushti, shri, kirti, ajaya ⁹³⁰ and all the other potencies served the supreme Parameshthi. Achyuta bowed down to himself, in the form of Ananta. Jishnu ⁹³¹ was astonished at the sight. Both of them ⁹³² stood there, their hands joined in salutation. The lord, the controller of all the other Parameshthis, ⁹³³ smiled and addressed them in a deep voice. “I brought the brahmana’s sons here because I wished to see the two of you. You are my portions, born on earth to protect dharma. When you have killed the asuras and the earth has been divested of her burden, you will again return into me. The two of you are the rishis Nara and Narayana and have already accomplished all your wishes. O bulls among rishis! However, for the sake of instructing people, you are there, observing dharma.” The two Krishnas ⁹³⁴ were thus instructed by the illustrious Parameshthi. They uttered “Oum” ⁹³⁵ and bowed down before the lord. They took the brahmana’s sons with them and rejoicing, returned to their own abode along the route they had come by. They gave the brahmana his sons, in the same age and the same appearance that they had been lost. Having seen Vishnu’s abode, Partha was greatly surprised. He decided that a man can only exhibit that much of manliness that Krishna seeks to favour him with. There are many other such deeds of valour that he ⁹³⁶ exhibited in this world. Like an ordinary person, he enjoyed material objects and undertook potent sacrifices. The illustrious one resorted to his own supremacy and showered down all the objects of desire on subjects, brahmanas and others, just like Indra showering down at the appropriate time. He slew the kings who were addicted to adharma and had the others killed through Arjuna and the others. Through Dharma’s son ⁹³⁷ and others, he easily established the path of dharma.’

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Shri-Shuka said, ‘Shri’s consort was residing happily in his own city of Dvaraka. It was full of every kind of prosperity and wealth and the bulls among the Vrishnis. The women were attired in excellent garments. They were beautiful because of newly bloomed youth. As they played with balls in their mansions, they were like flashes of lightning. The roads were always crowded with crazy elephants exuding musth, ornamented soldiers and horses and chariots that blazed with gold. The gardens and groves were filled with large numbers of blossoming trees. From every side, the sounds of bees humming and birds calling could be heard. He was the sole beloved of sixteen thousand wives and enjoyed himself with them in their extremely expensive houses, assuming as many wonderful forms. The pure water in those homes was fragrant with pollen from blooming water lilies, white lotuses, night lotuses and day lotuses. Flocks of birds called. The powerful one immersed himself in the waters of those pools and amused himself. When the women embraced him, his body was smeared with the kunkuma from their breasts. Accompanied by the sound of drums, kettledrums and larger drums, gandharvas sang his praises. Delighted, sutas, magadhas and bandis played on veenas and other musical instruments. The women laughed and used syringes to sprinkle Achyuta with water. Like a king of yakshas with female yakshas, he sprinkled them back and played with them. Because their garments were wet, the region around their thighs and breasts became exposed. Wishing to take away the syringe and sprinkle him, they embraced their beloved and flowers were loosened from the braids in their hair. Desire was ignited in them and because of their smiling faces, they were resplendent. Krishna’s garland was smeared with the kunkuma from their breasts. Since he was engaged in sporting, his locks of hair were dishevelled. He repeatedly sprinkled the young women and they sprinkled him back. He sported with them, like a king of elephants with female elephants. Krishna and the women gave the ornaments and garments used in sporting, ⁹³⁸ to the male and female performers who earned a living from singing and the playing of musical instruments. While Krishna was engaged in sporting in this way, his gait, conversation, glances, smiles, jesting, joking and embraces stole the hearts of the women. With their minds on Mukunda, they were like those who were mad and dumb. Their thoughts were on the lotus-eyed one. I will tell you about the words they spoke. Listen.

‘The queens said, “O female osprey! Why are you lamenting? Why are you without sleep and why can’t you rest? It is night in the world. The lord has covered his understanding and has gone to sleep. O friend! Like us, has your heart also been pierced deeply by the generous and smiling glances of the one whose eyes are like lotuses? O female chakravaka! You close your eyes in the night, but cannot see your beloved. Therefore, you are weeping piteously. Like us, have you obtained Achutya’s servitude? Do you want to wear the garland that touched his feet in the braids of your hair? O ocean! You are always roaring. You do not get to sleep in the night and suffer from insomnia. Is that because Mukunda has taken away your signs? ⁹³⁹ Have you been reduced to a state from which it is impossible to recover? O moon! You have been seized by the powerful disease of consumption. You have become so emaciated that your beams can no longer dispel the darkness. Like us, can you no longer remember what Mukunda told you? It seems to us that your power of speech has been numbed. O wind that blows from the Malaya mountain! What disagreeable act have we performed towards you? Our hearts have been shattered by Govinda’s glances. Why are you igniting desire in them? O handsome cloud! You are indeed loved by the Indra among the Yadavas, adorned with the shrivatsa mark. Like us, bound to him in bonds of love, you are meditating. Like us, your heart must be distraught and extremely anxious. Repeatedly remembering this, you are shedding profuse tears. Association with him leads to misery. O cuckoo! Your notes are sweet. Your voice can revive those who are dead. You are uttering sounds that have been spoken by our beloved. ⁹⁴⁰ What can I do now to please you? Tell me. O mountain! O one who is extensive in intelligence! You do not move or speak. You must be thinking about something of great import. Or perhaps, just like us, you desire to hold the feet of Vasudeva’s son against your breasts? ⁹⁴¹ O wives of the ocean! ⁹⁴² Your lakes have dried up now and the beauty of your lotuses has been lost, just as we are completely dried up now. We can no longer obtain the beloved glances of our husband, the lord of Madhu. Our hearts have been deceived. O swan! Welcome. Please be seated here and drink some milk. O dear one! Tell us about Shouri’s account. Indeed, we know that you are his messenger. Is the unvanquished one well? Does he remember what he told us long ago? His affections are fickle. Why should we worship him? O inferior servant of the one who satisfies desires! Tell him to come here without Shri. Is she the only woman who can serve him faithfully?”’

Shri-Shuka continued, ‘Krishna is the lord of the lords of yoga and behaving with such sentiments, Madhava’s wives attained the supreme destination. His numerous deeds are sung about and he attracts the mind of women who have only heard about him. What need be said about those who have seen him? He is the preceptor of the universe. Taking him to be a husband, they lovingly served him, by massaging his feet and doing other things. How can one describe the austerities they must have performed? He is the destination of the virtuous and he observed the dharma spoken about in the Vedas. He repeatedly demonstrated how dharma, artha and kama can be pursued, even in the state of a householder. In his status of a householder, Krishna performed supreme dharma. He had more than sixteen thousand and one hundred queens. O king! Among these jewels among women, eight were the chief, Rukmini and the others. I have already described them progressively, along with their sons. Through each of the wives, Krishna had ten sons, who were exactly like him. The lord’s progress is invincible. Among these large numbers of valiant sons, eighteen were maharathas. Their fame was pervasive. Hear about their names from me. They were Pradyumna, Aniruddha, Diptiman, Bhanu, Samba, Madhu, Brihadbhanu, Chitrabhanu, Vrika, Aruna, Pushkara, Vedabahu, Shrutadeva, Sunandana, Chitrabahu, Virupa, Kavi and Nyagrodha. O Indra among kings! These were the sons of Madhu’s enemy. Among them, the first was Pradyumna, Rukmini’s son, and he was like his father. The maharatha married Rukmi’s daughter. ⁹⁴³ Her son was Aniruddha, who possessed the strength of ten thousand elephants. He ⁹⁴⁴ was the son of Rukmi’s daughter and he married the daughter of Rukmi’s son. ⁹⁴⁵ Their son was Vajra and he was the only one who was left after the clash with the clubs. ⁹⁴⁶ Vajra’s son was Pratibahu and Pratibahu’s son was Subahu. Subahu’s son was Shantasena and Shantasena’s son was Shatasena. No one born in this lineage was poor and there was no one who did not have many children. There was no one who was limited in lifespan. There was no one who was limited in valour. No one was born who was not devoted to brahmanas. Many men born in the Yadu lineage were famous for their deeds. O king! Even in tens of thousands of years, one is incapable of enumerating them. It has been heard that three crores, eighty eight thousand and eight hundred teachers were employed to teach the sons of the Yadu lineage. Who is capable of enumerating the great-souled Yadavas? Ahuka had ten thousand times ten thousand lakhs. ⁹⁴⁷ There were extremely terrible daityas who were killed in the battle between the gods and the asuras. They were born as humans and were insolent, making the subjects suffer. O king! To chatise them, Hari asked the gods to be born in Yadu’s lineage. There were more than one hundred and one branches in the lineage. The illustrious and powerful lord, Hari, was their authority. Among all the Yadavas, those who followed him flourished. The minds of the Vrishnis were so immersed in Krishna that they were not conscious of their own selves when sleeping, seating, walking, conversing, playing, bathing and performing other deeds. O king! The divine river ⁹⁴⁸ is a tirtha because it washed his feet. However, when he was born in the lineage of the Yadus, her fame was diminished. Those who hated him and those who loved him attained union with him. He is unvanquished and supreme. Others make efforts to obtain Shri, but she is only his. Whenever his name is heard or spoken about, it destroys everything inauspicious. Krishna created the dharma for different gotras. It is wonderful that he wields the wheel of time as a chakra to remove the burdens of the earth. Though he is spoken about as the one who was born from Devaki, the victorious one resides in all people. Though he was served by the best among the Yadu lineage, it was his own arms that destroyed adharma. For everything mobile and immobile, he destroys sins. His handsome and smiling face ignited the god of love among the women in the city of Vraja. For the sake of protecting his own path, ⁹⁴⁹ in his pastimes, he assumes different forms and imitates conduct that is appropriate to those. The deeds of the supreme one among the Yadus destroy all the consequences of karma. If a person desires to follow in his footsteps, he should hear about these. Through constant hearing, chanting and meditating on Mukunda’s beautiful account, with increasing devotion, a mortal person obtains his abode. Death, which is irresistible, loses its force there. For the sake of obtaining him, from ordinary homes people went to the forest, and so did kings.’

This ends the Tenth Skandha.