circle, as they beheld the king of Mathurá* (thus) slain, (and treated) with (such) contumely, by Krishna. Krishna, accompanied by Balabhadra, embraced the feet of Vasudeva and of Devakí: but Vasudeva raised him up; and, he and Devakí recalling to recollection what he had said to them at his birth, they bowed to Janárdana; and the former thus addressed him: "Have compassion upon mortals, O god, benefactor, and lord of deities. It is by thy favour to us two, that thou hast become the (present) upholder (of the world). That, for the punishment of the rebellious, § thou hast descended (upon earth,) in my house, having been propitiated (by my prayers), sanctifies our race. Thou art the heart|| of all creatures; thou abidest in all creatures; and all that has been, or will be, emanates from thee, O universal spirit. Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart, and the heart of Devakí, towards thee, as if thou wast our child, is, indeed, but error and a great delusion.** How shall the tongue of a mortal such as I am call the creator of all things, who is without beginning or * See Vol. IV., p. 338. †The original makes both the father and mother show him this honour: उत्थाप्य वसुदेवस्तं देवकी च जनार्दनम् । + Varada. § Durvritta. || Anta. • प्रवर्तेते समस्तात्मंस्त्वत्तो भूतभविष्यती । ** end, son? Is it consistent that the lord of the world, from whom the world proceeds, should be born of me, except through illusion?* How should he, in whom all fixed and moveable things are contained, be conceived in the womb, and born of a mortal being?† Have compassion, therefore, indeed, O supreme lord, and, in thy descended portions, protect the universe. Thou art no son of mine. This whole world, from Brahmá to a tree, thou art. Wherefore dost thou, who art one with the Supreme, beguile us? Blinded by delusion, I thought thee my son; and for thee, who art beyond all fear, I dreaded the anger of Kaṁsa; and, therefore, did I take thee, in my terror, to Gokula, where thou hast grown up. But I no longer claim thee as mine own. § Thou, Vishnu, -the sovereign lord of all, || whose actions Rudra, the Maruts, the Aświns, Indra, and the gods cannot equal, although they behold them; thou, who hast come amongst us, for the benefit of the world,-art recognized; and delusion is no more.' وو जगदेतज्जगन्नाथ संभूतमखिलं यतः । qen your faar Ari Asan: dxfaqfa 11 + स कोष्ठोत्सङ्गशयनो मनुष्याज्जायते कथम् । ब्रह्मपादपमयं जगदेतत् । See Vol. III., p. 202, note . ||. § This sentence is not rendered very literally. This phrase is to represent isa. The original has Satakratu. See Vol. I., p. 150. CHAPTER XXI. Krishna encourages his parents; places Ugrasena on the throne; becomes the pupil of Sándípani, whose son he recovers from the sea: he kills the marine demon Panchajana, and makes a horn of his shell. * HAVING permitted to Devaki and Vasudeva (an interval of) true knowledge, through the contemplation of his actions, Hari again spread the delusions of his power over (them and) the tribe of Yadu. He said to them: "Mother; venerable father; you have, both, been long observed, by Sankarshana and myself, with sorrow, and in fear of Kamsa. He whose time passes not in respect to his father and mother is a vile being, who descends, in vain, from virtuous parents.† The lives of those produce good fruit who reverence their parents, their spiritual guides, the Brahmans, and the gods. Pardon, therefore, father, the impropriety of which we may have been culpable, in resenting, without your orders, to which we acknowledge that we are subject, the oppression we suffered from the power and violence of Kamsa." Thus speaking, they offered homage to the elders of the Yadu tribe, in order, and, then, in a suitable manner, paid their respects to the citizens. The wives of Kamsa, and those of his father, § वैष्णवीम् । + + कुर्वतां याति यः कालो मातापित्रोरपूजनम् । This sentence is much expanded in translation. § ATATATA, "and his- Kamsa's-mothers," i. e., it seems, his mother and his mother-in-law. then surrounded the body of the king, lying on the ground, and bewailed his fate, in deep affliction. Hari, in various ways, expressed his regret (for what had chanced), and endeavoured to console them, his own eyes being suffused with tears. The foe of Madhu then liberated Ugrasena from confinement, and placed him on the throne, which the death of his son had left vacant.* The chief of the Yádavas, being crowned, performed the funeral rites of Kamsa, and of the rest of the slain. When the ceremony was over, and Ugrasena had resumed his royal seat, Krishna‡ (addressed him,) and said: "Sovereign lord, command, boldly, what else is to be done. § The curse of Yayáti has pronounced our race unworthy of dominion;1 but, with me for your servant, you may issue your orders to the gods. How should kings disobey them?" || Thus having spoken, the human ¶Kesava summoned, mentally, the deity of the wind,-who came upon the instant,—and said to him: "Go, Váyu, to Indra, and desire him ** to lay aside his pomp,†† and resign to The curse pronounced on the elder sons of Yayati, on their refusing to take upon them their father's infirmities. See Vol. IV., p. 48. * अभ्यषिञ्चत्तथैवैनं निजराज्ये हतात्मजम् । + Yadu-simha. Hari, in the original. § Ba1a1a1ya faût umånfaufga: | “ कार्यमानुषः । ** Vasava, in the original. †† 'Pride', rather,-garva; namely, says Retnagarbha, at the recol lection of Krishna's having lifted up Mount Govardhana. Ugrasena his (splendid) hall, Sudharman.* Tell him that Krishna commands him to send the royal hall, the unrivalled gem of princely courts, for the assemblage of the race of Yadu."+ Accordingly, Váyu: went, and delivered the message to the husband of Śachí, § who|| (immediately) gave up to him the hall Sudharman; and Váyu conveyed it to the Yádavas, the chiefs of whom, thenceforth, possessed this celestial court, emblazoned with jewels, and defended by the arm of Govinda. The two excellent Yadu youths, versed in all knowledge, and possessed of all wisdom, then submitted to instruction, as the disciples of teachers. Accordingly, they repaired to Sándípaniwho, though born in Kásí,†† resided at Avantí, #— to study (the science of) arms, and, becoming his pupils, were obedient and attentive to their master; exhibiting ++ *Or the name may be read Sudharma. Both forms are authorized. + कृष्णो ब्रवीति राजार्हमेतद्रत्नमनुत्तमम् । सुधर्माख्या सभा युक्तमस्यां यदुभिरासितुम् ॥ The Sanskrit has Pavana. ** § In the original, Sachipati, an epithetical designation of Indra. See Vol. II., p. 72, note 2. Here the original calls Indra by his appellation Purandara. ¶ argquzai fzai axi à agyyat: 1 बुभुजुः सर्वरत्नाढ्यां गोविन्दभुजसंश्रयात् ॥ The ordinary reading, and that accepted by Ratnagarbha, ends the second line with -संश्रयाः । ++ Kásya, "of the Kaśi tribe." See my Benares, &c., p. 9, note 1; also, Vol. IV., p. 345, supplement to p. 159, note ft. But the Translator has the support of both the commentators. Kasya is the word used in the corresponding passage of the Bhagavata-puráňa, viz., X., Prior Section, XLV., 31; but Sridhara offers no explanation of it. ++ ++ The city so called. The Sanskrit has Avantipura. See Vol. III., p. 246. I have corrected "Avanti". |